St. John Climacus

Ladder of Divine Ascent - Step 29 On Dispassion Part II and Step 30 on Love

Dispassion:St. John's words in this chapter are a wake-up call. They remind us of how far we are from spiritual perfection. They humble us. They motivate us. They set the goal before us. The goal is high: dispassion leading to illumination. The height of the goal reaffirms the necessity of struggle. Nothing in this life comes easily. The more important it is, the more work it requires. Thus, in our spiritual lives, when we are tempted to despair, to quit, to accept second best, to abandon the struggle, we must remind ourselves of just how wonderful the prize is. St. John says: "Think of dispassion as a kind of celestial palace, a palace of the king of heaven." This is where we must want to dwell. A small hut may be easier to attain, but it is not where those zealous for God and wish to be near him want to live. They have their eyes set on something more. "Blessed dispassion raises the poor mind from the earth to heaven, raises the beggar from the dunghill of passion. And love, all praise to it, makes him sit with princes, that is with holy angels, and with the princes of God's people." Love:  As we remarked in the very beginning of our study, the Ladder of Divine Ascent is a way to union with God. This is the goal of the spiritual life: direct, unhindered and undistracted communion with the Holy Trinity. Everything that St. John has outlined, the negative and the positive, has been presented with this goal in mind: to prepare ourselves to know God and, in knowing God, to experience Eternal Life. What is the highest pinnacle of the knowledge of God? When is our labor no longer preparation for, but actual enjoyment of the presence of God? St. John answers: "when we love." He writes: "Love, by its nature, is a resemblance to God, insofar as this is humanly possible. In its activity it is inebriation of the soul." In another paragraph he explains: "Not even a mother clings to her nursing child as a son of love clings to the Lord at all times." In still another place, he writes: "Love grants prophecy, miracles. It is an abyss of illumination, a fountain of fire, bubbling up to inflame the thirsty soul. It is the condition of angels, and the progress of eternity." It is truly significant that St. John isolates love as the highest expression of spirituality. For those of us who have grown up in the West, we have tended to associate great spiritual progress with either intellectual achievement or social action. Neither of these is antithetical to the spiritual life, but neither represents its highest attainment either. The person who truly knows God is love even as God is love. This too is an important consideration. We all from time to time love. Love is something we do and something we give. At best, love is an "attribute" which is part of our inner selves. In this respect, for us, love is most often "premeditated." We think and plan to love. This is the beginning of the spiritual life. Those fully deified do not "love" as an expression of forethought or will, but they themselves have become love. Here is where true union with God takes place. To know the heart of God is to know love. "Love" is not an attribute of God, which takes its place among the other "attributes" of God. Love is God and God is love. Everything He does, even His punishment and wrath against sin, is an expression of His love. To love is to be obsessed by and with the thing or person which is loved. The deified ones are completely overtaken by desire for God Himself. St. John explains: "Someone truly in love keeps before his mind's eye the face of the beloved and embraces it there tenderly. Even during sleep the longing continues unappeased and he murmurs to his beloved." This kind of consuming and exhilarating love for God is a gift, a grace, which comes from Him. This is the mystical side of the spiritual life. We can prepare ourselves to receive God's love; this is the ascetical side. But true love comes from God and draws us back to God. Having ascended the Ladder through the practice of the virtues, at its pinnacle, we encounter the Eternal Mystery, we are drawn into that Light which is also Darkness and that Darkness which is also Light and we learn the meaning of the parable: "We love because He first loved us." We encounter Someone bigger, more powerful and more real than all of our feeble attempts to understand Him. We find the End of our search, and in experiencing Him, realize the End to be simply the Beginning.

Ladder of Divine Ascent - Step 28 On Prayer Part I

As we noted in the beginning of our study of The Ladder, the goal of all spiritual labors is communion with God. We do not seek an abstract vision of the Divine, nor do we labor for a legal verdict declaring us "not guilty." Rather, we aim at communion and union; we set our sights on the true, intimate knowledge of God which is "life eternal" (John 17:3). According to St. John, prayer must be looked at as both the means to and the achievement of this knowledge. The goal of prayer is God. This is important to note as we begin. In prayer and through prayer we seek Him. How easy it is for us to reduce prayer to the fulfillment of some external "rule of prayer" which must be completed before we can continue on with the fulfillment of our other "external" requirements. The great tragedy of our spiritual lives is that prayer itself can become part of this "world and its ways" rather than an abandonment of this world so as to pursue the next. "Rise from the love of the world and the love of pleasure. Put care aside, strip your mind, refuse your body. Prayer, after all, is a turning away from the world, visible and invisible. What have I in heaven? What have I longed for on earth besides You? Nothing except to cling to You in undistracted prayer. Wealth pleases some, glory others, possession others, but what I want is to cling to God and to put the hopes of my dispassion in Him" Understood in this light, prayer thus is itself a means of purification and of judgment. "War reveals the love of a soldier for his king, and the time and practice of prayer show up a monk's love for God. So your prayer shows where you stand." Prayer is a mirror, showing to us the true nature of our desires and of our love. If we love God, we will love to pray. The stronger the love for God, the greater our hearts will be drawn to the dialog of prayer, the more He will be the object of our thoughts and desires, the more He will consume us and become the end of our struggles. Prayer has its external aspects: the words, the discipline, the posture, the knots on the prayer rope. But these external aspects must find their realization in the internal state of our soul. St. John outlines a continuous method of prayer which incorporates both of these: "Get ready for your set time of prayer by unceasing prayer in your soul." For the true struggler for God, prayer is not episodic; it is a way of life. Its external expression changes: sometimes it is the reading of psalms, other times the singing of hymns, still further it may be the quiet saying of the Jesus prayer or the recollection of God in the fulfillment of our daily tasks. Gradually, prayer itself establishes its own rhythm in our lives. In the beginning we force ourselves to pray; in the end it is prayer itself which forces us. For those who are beginning the spiritual life, prayer requires hard work. Here the external aspects of prayer dominate. We can only learn to prayer one way: by doing it. And by doing lots of it . . . over and over again, training our hearts to recognize and feel the words spoken by our mouths and considered in our minds. We force ourselves to practice. Very often this seems strange and foreign to us. It does not seem natural; we totter and stumble. We finish our prayers and feel as if we have simply said "words" without really praying them. We may often feel "hypocritical" in our prayers, as if they are external and therefore fake. This is the beginning of prayer. If we persevere, pushing ourselves to say the words and urging our hearts to join the mind and the mouth, prayer will become internalized. Prayer will not be something which comes from the outside, but it will come from the inside out. The words will flow from our hearts, rather than off the page. We will still say and think the same words, but these words will be ours, rather than someone else's. Our mouths, minds and hearts will be one. Our being will be united in prayer. This is the middle stage of prayer. If we persevere in this, not allowing our hearts to become distracted, the experience of prayer becomes so much a part of us that the words themselves fade away and prayer becomes ecstasy and the immediate presence of God. This is the third and final stage; this is deification, the heights of theosis, to which only the saints rise in this life. As we struggle to pray, there are several attitudes which we must be careful to maintain. The first is humility. Satan tries to rob us of our humility during prayer by taking away from us the simplicity necessary to true prayer. He divides us by getting us to think about ourselves even as we are praying. We observe ourselves from the outside, thinking about how well we are praying, how long we have been praying, etc. To pray is to lose ourselves in God; it is to abandon the pursuit of self by pursuing God. Satan also tries to rob us of our humility after we pray by telling us how good we are and how effective and powerful our prayers are for others. Once again, notice how he tempts us to externalize our prayer and to focus not on God, but on ourselves as "pray-ers" The truth is: we cannot pursue God so long as we think about ourselves. Another important attitude necessary for true prayer is gratitude. St. John advises: "Heartfelt thanksgiving should have first place in our book of prayer." All prayer to be true prayer must be eucharistic. This means that prayer must flow out of a thankful heart. Before it becomes intercession, prayer is first a response to grace received. A thankful heart is of necessity driven to give thanks. It cannot remain silent, but is must communicate its thankfulness to the Source of all blessings. Still further, for our prayer to lead to union with God, it is always necessary for it to be offered in a spirit of contrition. St. John notes: "Even if you have climbed the whole ladder of the virtues, pray still for the forgiveness of sins." If we ever appear in God's presence and think that we belong there, if we ever lose sight of the priority of grace and our need for it at all times, then we have lost prayer. It is for certain that we are not talking to God but only to ourselves or worse yet to Satan who has the capacity of transforming himself into an angel of light. Contrition is the key to being delivered from spiritual delusion. Those who pray in a spirit of repentance are not easily fooled by Satan and his demonic hosts. Finally, and perhaps most important of all, we must understand that prayer is not something gained simply from the teaching of others. St. John writes: "You cannot learn to see just because someone tells you to do so. For that, you require your own natural power of sight. In the same way, you cannot discover from the teaching of others the beauty of prayer. Prayer has its own special teacher in God. He grants the prayer of him who prays. And He blesses the years of the just."

Ladder of Divine Ascent - Step 27 On Stillness Part II

St. John in the final section of this step begins to describe the struggle for stillness. First, St. John details those things that threaten to destroy or prevent one from obtaining an inner state of peace. He identifies in particular the five demons that attack the solitary (despondence, vainglory, pride, dejection and anger) and the three that assail those living in community (gluttony, lust, and avarice). Second, St. John identifies the essential virtues of the hesychast (unceasing prayer, discretion, faith, fear of God, patience, prudence and a discerning spirit). He concludes by exhorting his readers to use every means to protect and strengthen the gift. 

Ladder of Divine Ascent - Step 27 On Stillness

 Stillness may be equated to peace of soul; the absence of spiritual warfare and the presence of calm. We beginners in the spiritual life cannot imagine what it would be like to be totally unaffected by the disquietude of the world; it is beyond our ability to comprehend never being tempted to speak in haste and never experiencing the movements of anger in our hearts. The beginner must be content with experiencing moments of this peace. He must strive to win this peace, by overcoming all the passions which seek to overthrow it.   It is only when we begin to center our thoughts on the spiritual world within by pushing far from us the noise of the external world that we notice how little peace is found there. The first notice of this peacelessness is often enough to drive many back to the diversions of the world. For some, the existential pain of their passionate soul is too great to bear and they choose to run away rather than stay and face it. For those who choose to stay, the experience of the true state of their souls is a necessary lesson. We first learn the presence of our soul by its pain rather than its peace. As we continue in our spiritual lives, it is this pain which will always direct us back to the concerns of the soul when we begin to stray. As we set a priority on peace, we will begin to notice more and more the things in our lives that rob us of peace. We will begin to find the noise of this world to be a hindrance rather than a help. We will notice how much of our time is spent following distractions. We will begin to change our lifestyle on the basis of what produces peace in our souls. We will inevitably be led to a love of quiet and solitude. However, an important thing to note is that this is a gradual process. St. John is very quick to point out the dangers of embracing too much "stillness" before we are spiritually ready: "The man who is foul-tempered and conceited, hypocritical and a nurse of grievances, ought never to enter the life of solitude, for fear that he should gain nothing but the loss of his sanity." Above all, then, we must remember that the path to internal peace is not an easy one. Therefore, we must set ourselves for a long struggle. We will not achieve the state of constant peace in a day. Perhaps it is enough for us today not to have allowed anger to enter our soul; perhaps it is enough for us to have refrained from that idle word which stirs up passion; perhaps it is enough for us to have refrained from viewing those things which would have aroused our sexual passions. Each day we add virtue to virtue. Each day we embrace the struggle. Each day we repent of our failures. Each day we continue the struggle. In this way, although we may never be completely successful, we will never stop trying. And God who grants the prize, will consider our struggles to be victory and will grant us His peace for eternity.

Ladder of Divine Ascent - Step 26 On Discernment Part III

St. John then discusses more advanced forms of discernment and how such a gift may be fostered in a persons' soul. (a) He speaks of the necessity of mortifying one's will, seeking the counsel of others with humility, and abandoning attachment to everything. (b) A person must learn how to judge failures and successes in his spiritual pursuits and interpret their meaning. (c) He must also learn not to follow certain inclinations that would lead him to take upon himself tasks beyond his capabilities. (d) Such a virtue will help him to understand the meaning of the moral lapses in those who seem to be holy and blessed with many spiritual gifts. (e) Gradually he will learn not to be surprised at the unexpected actions of others, but will remain a peace even when afflicted and rebuked. (f) He will understand the need to strike down demons before giving them an opportunity to wound him. (g) His eyes will be open to how demons seek to teach us how to interpret scripture in a distorted fashion and how they seek to confuse our thoughts. (h) He will see how and in what manner he must enter into the struggle and who his enemies are.

Ladder of Divine Ascent - Step 26 On Discernment Part II

St. John begins to discuss what discernment allows us to see and how it must be used. (a) Discernment, he states, helps us to understand the capital vices and their offspring. It is the ability to see how certain actions and thoughts give rise to sin and teaches us how to avoid them. (b) Discernment helps us to examine our motives honestly and allows us to see that virtues and vices are sometimes intermingled. It even helps us to understand why certain prayers go unanswered by God. (c) Furthermore, such a gift helps us to know and anticipate the ways of demons and teaches us how to respond to situations involving multiple evils. (d) It leads us to scrutinize ourselves as a matter of course - thoroughly examining every virtue and vice.  (e) He who has received this gift can detect hidden vices in others as well as in himself. He knows the seasons of the spiritual life, when the fruits of spiritual labors come, the movements of one's spirit and the different levels of sorrow and despair. (f) He makes the will of God his rule of life. (g) He knows which of the spiritual gifts are the most important and valuable. (h) He neglects no fault, no matter how small, seeing that it may bring his downfall. (i) A discerning man understands that sometimes we are vulnerable to certain sins simply because of body weaknesses. (j) He understands that relationships must be properly understood if they are to remain undefiled and holy. (k) He knows and desires to give what is best to God - the first fruits of his labors and his day. (l) He chooses the path in life which best suits him - the path that leads to sanctity. (m) Discernment helps him to see all things in their proper light.

Ladder of Divine Ascent - Step 26 On Discernment Part I

How many times do we struggle to know God's will for our lives. As St. John notes: There are many roads to holiness - - and to Hell. A path wrong for one will suit another, yet what each is doing is pleasing to God." How are we to live our lives? What are we to do? In a moment of crisis, when a decision has to be made and to made quickly, what does God want us to do? What will please Him? What will bring us heavenly rewards? Am I hearing the voice of God or the voice of self or worse still, the voice of Satan? How do I know? Anyone who is traveling the spiritual road knows in the depths of his being how agonizing these questions truly are. In response to this feeling, St. John offers some practical advice from his own experience. First, he insists that "those who wish to discover the will of God must begin by mortifying their own will." St. John recognizes that it is easy for us to say that we want to know God's will when, in fact, we really only want our will. It is also easy for us to convince ourselves that what God wants is what we want, and then to imagine that our voice is the voice of God. This deception (known as "prelest" in the spiritual tradition) leads us to hell. Once we have confused our voice for God's, we are easy prey for the Devil. Humility, the recognition that our will is confused and confusing, is the necessary prelude to knowing the will of God. To keep us from playing games with ourselves and to insure that we are totally humble before God so that we can be guided by Him, St. John suggest that we make no decisions without the input and agreement of others. Do nothing without a blessing! This blessing may be obtained from one's confessor, superior, spiritual guide, the writings and examples of the saints and from our brothers and sisters in Christ. St. John also suggest that we discover the will of God through abandoning every attachment. We human beings are impulsive; our desires are awakened and immediately we want to fulfill them. Usually, if we say "No" to our immediate desires to do something, they fade away and are replaced by desire for other things. If we detach ourselves from that which awakened our desires, they tend to go away. This is especially true if we submit ourselves during this time to a strict regiment of prayer and fasting. Human desires (even those Satanically inspired) cannot sustain themselves if they are detached from the object of their desire and if they are not fed by constant thought and imagination. However, a call from God will grow stronger during a time of prayer and fasting. The will of God is not dependent upon human impulses. The more it is nurtured and fed with prayer and fasting the stronger it grows. The more detached we are from those things which feed the flesh and its desires and the more attached we are to those things which feed our soul the more we are able to discern the will of God for our lives. Furthermore, St. John teaches that trials and difficulties are often reliable signposts in discerning the will of God. We often start something which we think is of God and as soon as it gets difficult we grow discouraged and think that maybe we made a mistake and that maybe it really wasn't of God. How different is the reasoning of St. John. If we start something and experience tremendous troubles in the doing of it, then we probably are on the right track. Satan will only oppose something that is good; the better and purer it is, the more Satan will try to stop us at every turn. Yet to know God's will is not easy; we often make mistakes. This should keep us humble but it should not depress us. For our encouragement, St. John writes: "God is not unjust. He will not slam the door against the man who humbly knocks. . . .And every act that is not the product of personal inclination or of impurity will be imputed to us for good, especially if it is done for the sake of God. . . . God judges us by our intentions, but because of His love for us He only demands from us such actions as lie within our power."

Ladder of Divine Ascent - Step 25 on Humility Part II

35-64 St. John then describes how to cultivate the presence of humility within our hearts. The truly humble, he teaches, will never trust in himself or his own strength. He who has genuine humility will not sin voluntarily. Through his lowly self-abasing actions he will seek to form this virtue in his soul. Humble is as humble does! Some drive out empty pride by thinking to the end of their lives of their past misdeeds, for which they were forgiven and which now serve as a spur to humility. Others, remembering the passion of Christ, think of themselves as eternally in debt. Others hold themselves in contempt when they think of their daily lapses. Others come to possess this mother of graces by way of their continuous temptations, weaknesses, and sins. There are some - and I cannot say if they are to be found nowadays - who humble themselves in proportion to the gifts they receive from God and live with a sense of their unworthiness to have such wealth bestowed on them, so that each day they think of themselves as sinking further into debt. That is real humility, real beatitude, a real reward! And you may be sure that it is by this particularly blessed route that anyone has traveled who in a few short years has arrived at the summit of dispassion. . . . God is delighted when He sees us courting dishonor for the purpose of crushing, striking, and destroying our empty esteem. And virtue of this sort comes only from a complete abandonment of the world and only the really great can endure the derision of their own folk. A lemon tree naturally lifts its branches upwards when it has no fruit. The more its branches bend, the more fruit you will find there. The meaning of this will be clear to the man disposed to understand it. Just as birds fear the sight of a hawk, those who practice humility fear the sound of an argument. A humble man will always hate his own will as a cause of error. In his petitions to the Lord which he makes with unwavering faith he learns what he should do and obeys. He does not spend his time scrutinizing the lifestyle of his superiors. He lays all his burden on the God Who used an ass to teach Balaam what had to be done. All the acts, thoughts, and words of such a man are directed to the will of God and he never trusts himself. Indeed, to a humble man, self-confidence is as much a thorn and a burden as the orders of someone else are to a proud man. Humility cannot be genuine and at one and the same time have a worldly strain. Genuine humility is not in us if we fall into voluntary sin, and this is the sign that there is something material still within us. The Lord understood that the virtue of the soul is shaped by our outward behavior. He therefore took a towel and showed us how to walk by the road of humility (cf. John 13:4). The soul indeed is molded by the doings of the body, conforming to and taking shape from what it does. A man who sits on a throne acts in one way, and the man who sits on a dunghill acts in another. That, perhaps, is the reason why that great and just man sat on the dunghill outside the city. Totally humbled, he said in all sincerity, "I despise myself, waste away" (Job 42:6), and have regarded myself as dust and ashes. Humility has its signs. It also has its sinews and its ways, and these are as follows - - poverty, withdrawal from the world, the concealment of one's wisdom, simplicity of speech, the seeking of alms, the disguising of one's nobility, the exclusion of free and easy relationships, the banishment of idle talk. Nothing can ever so humble the soul as destitution and the subsistence of a beggar. We will show ourselves true lovers of wisdom and of God if we stubbornly run away from all possibility of aggrandizement.65-66 St. John concludes by reminding us once again that humility is not a virtue that one obtains through struggle alone, but it is given by God and comes through loving union with Him. Someone discovered in his heart how beautiful humility is, and in his amazement he asked her to reveal here parent's name. Humility smiled, joyous and serene: "Why are you in such a rush to learn the name of my begetter? He has no name, nor will I reveal him to you until you have God for your possession. To Whom be glory forever." Amen.

Ladder of Divine Ascent - Step 25 on Humility

There is something very misleading about "reading about humility" as if one could learn about true humility from a book. In fact, St. John says this precisely: "Do you imagine that talk of such matters will mean anything to someone who has never experienced them? If you think so, then you will be like a man who with words and examples tries to convey the sweetness of honey to people who have never tasted it. He talks uselessly. Indeed I would say he is simply prattling. Our theme sets before us as a touchstone a treasure stored safely in earthen vessels, that is, in our bodies. This treasure is of such quality that it eludes adequate description. It carries an inscription of heavenly origin which is therefore incomprehensible so that anyone seeking for words for it is faced with a great and endless task. The inscription reads as follows: Holy Humility." Therefore, St. John approaches this step with some concern. His hesitancy to write about humility stems from at least two sources. First, as he insists, humility is a virtue won through struggle. There is a very real sense in which humility can only be learned existentially - through the experience of the struggle for God. In the context of this struggle, we are taught by God Himself what it means for us to be humble. It is one thing to write about it and to give mental assent to it. But how many of us really know that this is true, how many of us feel that it is true, how many of us experience the torturous presence of pride moment to moment? There is only one way to learn: life-long struggle with oneself. Second, it is difficult to write about it because humility expresses itself in different ways in different people. Since humility is a grace of God in the soul, learned existentially in the context of my own individual struggle to find God, it is inescapably personal. What it means for me to be humble is tied to who I am, where I have come from, where I am going and how I am supposed to get there. The uniqueness of my own road to God means that humility is going to be different for me than for anyone else. Furthermore, as I grow older and my life changes, humility will take on new meaning and new expression. However, as beginners we are in need of some direction. St. John gives us general guidelines to follow in the specifics of our own struggle. First, he reminds us that the struggle for humility is the most important struggle of our spiritual lives. Humility is victory over every passion, a love of prayer, and the guardian of all other virtues. Second, he teaches us how to recognize the presence of humility in our hearts. (Remember: his purpose in giving us these "signs of humility" is not to make us proud because they are there, but to make us humble because they are not!) Sign number one of humility is "the delighted readiness of the soul to accept indignity, to receive it with open arms, to welcome it as something that relieves and cauterizes diseases of the soul and grievous sins." Sign number two is "the wiping out of anger - - and modesty over the fact that it has subsided." Sign number three is "the honest distrust of one's own virtues, together with an unending desire to learn more." Third, he teaches us how to cultivate the presence of humility in our hearts. Here St. John reminds us that there is not one way to humility. The heights of humility may be scaled from various vantage points: 1) We can develop humility by reminding ourselves often of our sins. Nothing keeps us from thinking that we are "holy" like the remembrance of what we have done and are doing wrong, 2) We can develop humility by reminding ourselves of how much grace we have received. If we cannot "handle" the constant remembrance of our sins or if this grace has not been given to us, then perhaps we can humble ourselves by the constant remembrance of God's mercy and grace. True gratitude leads to humility, 3) We can develop humility by reminding ourselves of how weak and vulnerable to sin we are. If we cannot continuously remind ourselves of our sin, and if we cannot remain continuously thankful, at least we should be able to remember at all times how easy it is for us to fall. We are not strong in and of ourselves; we are vulnerable, we cannot defend ourselves spiritually or physically. Let us be humbled. This is why the holy fathers say that physical labor, vigils, fasting, etc. are important aids to humility. They reveal the weakness of our flesh, so that we might put no trust in it. Recognition of our own mortality and frailty leads to humility.

Ladder of Divine Ascent - Step 24 on Meekness, Simplicity and Guilelessness

Having shown us the danger of pride, St. John wishes to lead us step by step to the virtue of humility (Step 25). Before we consider humility, however, he insists that we must seek meekness. What is meekness? St. John answers: "Meekness is a mind consistent amid honor and dishonor; meekness prays quietly and sincerely for a neighbor however troublesome he may be; meekness is a rock looking out over the sea of anger which breaks the waves which come crashing on it and stays entirely unmoved; meekness works alongside of obedience, guides a religious community, checks frenzy, curbs anger." A meek person 1) is not quick to defend or justify himself in the presence and thoughts of others. He is not easily unsettled by the words and opinions of others, 2) guards his heart carefully against the intrusion of thoughts of "frenzy (against any thoughts which disturb his internal peace), 3) is calm in the midst of disturbing events; he is not easily excited or provoked, 4) watches over his words, carefully choosing to utter only those which bring peace, 5) does not project himself into conversations or situations in which his presence is not desired, 6) does not jump in to correct everyone and everything, 7) is willing to wait for God to act and does not believe that his action is necessary to God, 8) knows how to pray and to be quiet, 9) has no personal agenda and is concerned only for God's will - recognizing that God's will unfolds itself in ways that are unusual and unexpected. Thus, even in his concern for God's will, he is willing to calmly wait for God to accomplish His purpose. When he must act, he does so out of calm faith rather than panicky unbelief. It is interesting that St. John connects meekness with simplicity and guilelessness: "A meek soul is a throne of simplicity, but a wrathful mind is a creature of evil." "Guilelessness is the joyful condition of an uncalculating soul." He use three images as illustrations: childhood, Adam in the Garden and St. Paul the simple.   During childhood, he tells us, there is an absence of concern to "fit in". Those who have struggled for simplicity live much the same. Fitting in with the crowd, and compromising one's integrity to do so, are not a part of their lifestyle. They are free from the necessity to change themselves (becoming social/spiritual chameleons) to "fit in" and to meet the expectations of others.   From Adam in the Garden we learn that simplicity is the absence of self-awareness. St. John writes: "As long as Adam has simplicity, he saw neither the nakedness of his soul nor the indecency of his flesh." Adam was free from the desire to "look in the mirror" and the necessity of "standing on the scale." Does not a lot of vanity spring from an unhealthy desire to look good in the eyes of other people or to find out how we look to others? Here we see why St. John keeps mentioning hypocrisy as he discusses simplicity. Our outside appearance often becomes the equivalent of a mask, designed to keep people from seeing us as we really are. Our outside appearance becomes divorced from our inner self. The inherent, simple connection between our inner soul and outer body becomes distorted. This distortion wreaks havoc on our spiritual lives. From St. Paul the Simple, we learn that simplicity is linked to obedience and firm faith. St. Paul was a disciple of Antony the Great. St. Antony thought him too old to be a monk, but Paul submitted to the severest disciplines with such unquestioning obedience that in a relatively short time he acquired holiness and spiritual powers even greater than his master's. After relating this story, St. John draws this conclusion: "Fight to escape your own cleverness. If you do, then you will find salvation and an uprightness through Jesus Christ. . . "   If we follow the simple path - distrusting our own wisdom, doing the best we can yet realizing that our mind, without warmth of heart is a very weak tool - - then a Godly life will begin to be formed in us.

Ladder of Divine Ascent - Step 23 on Pride

 St. John says that pride flows out of our love of the praise of men (Vainglory). Its midpoint is "the shameless parading of our achievements, complacency, and unwillingness to be found out." It is "the spurning of God's help, the exalting of one's own efforts and a devilish disposition." In rather frightening words, St. John writes: "A proud monk needs no demon. He has turned into one, an enemy to himself."   How can we recognize that this spiritual ailment is afflicting us? In a series of proverbs, St. John gives us several signs which manifest its presence in our hearts: 1) a know-it-all, argumentative spirit, 2) a refusal to obey, a belief that we know better than our spiritual elders, 3) an aversion to correction, a belief that we are beyond the need for reproach and/or instruction, 4) a desire to lead and an innate belief that we know what needs to be done and how it needs to be done better than others, 5) a false humility, 6) a lack of awareness of our own sins and shortcomings, 7) an inflated opinion of our own virtues, 8) a belief that we have attained the blessedness of heaven, a forgetting of the need to finish the race and of the possibility of failure. How do we overcome pride in our lives? Once again, St. John's words are practical and to the point. His advice can be summarized as follows: 1) it is helpful to keep before us the struggles and virtues of the holy Fathers and saints. It is so easy for us to compare ourselves with our contemporaries and think that we are doing pretty well. In our day and age, it is a great temptation for those who are trying to live pious and prayerful lives to begin to think that they are somehow doing a lot for the Lord, that they are waging a serious and dedicated struggle and that they have achieved a level of spiritual maturity. One has only to look to the Fathers and the Saints to see how shallow and false this kind of thinking is, 2) it is helpful for us to remember how many blessings we have received and to remember how any advancements we have made in the spiritual life are the result not of our own efforts but God's mercy, 3) it is helpful to remember that everything we obtain by way of struggle in the spiritual life is offered to us only because of the struggle of Christ. No matter how hard we struggle, without Christ there would be no victory. The doors of Heaven would still be closed. The grave would still have its claim on us and we would be shut out from the presence of God. "If we were to die ten thousand times for Christ, we should still not have repaid what we owe, for in value rather than in physical substance there is no comparison between the blood of God and that of His servants." "Such is the twenty-third step. Whoever climbs it, if indeed any can, will certainly be strong."

Ladder of Divine Ascent - Step 22 on Vainglory

I am sure that each one of us can easily relate to what St. John is describing in this step. Vainglory is the beginning of pride; it is the congratulation of self for work well done. It is the desire to be recognized by others; the love of praise. St. John writes: "The spirit of despair exults at the sight of mounting vice, the spirit of vainglory at the sight of the growing treasures of virtue." What are the signs that we have succumbed to this passion and been overwhelmed by this demon? St. John list several. Vainglory enters our lives when we grow concerned about what other people think about us. It puts down its roots into our hearts when we begin to worry about their disapproval and to be pleased by their approval. It captures our hearts when we enjoy their words of praise. It takes over our hearts when we begin to work for these words of praise that bring us joy. How can we conquer vainglory? St. John is very clear in his instructions. "The first step is overcoming vainglory is to remain silent and accept dishonor gladly. The middle step is to check every act of vainglory while it is still in thought. The end (insofar as one may talk of an end to an abyss) is to be able to accept humiliation before others without actually feeling it." These words are so easy to type and to read - - but not so easy to put into practice. John knows that we must work to gradually change our intentions. His advice as always is very practical. "If ever we seek glory, if it comes our way uninvited, or if we plan some course of action because of vainglory, we should think of our mourning and of the blessed fear on us as we stood alone in prayer before God. If we do this we will assuredly outflank shameless vainglory, that is, if our wish for true prayer is genuine. This may be insufficient. In which case let us briefly remember that we must die. Should this also prove ineffective, let us at least go in fear of the shame that always comes after honor, for assuredly he who exalts himself will be humbled not only there but here also. When those who praise us, or rather, those who lead us astray begin to exalt us, we should briefly remember the multitude of our sins and in this way we will discover that we do not deserve whatever is said or done in our honor." It is very interesting that St. John insists that the battle against pride is either won or lost here. "A worm, fully grown, often sprouts wings and can fly up high. Vainglory, fully grown, can give birth to pride, which is the beginning and the end of all evil." What a valuable insight for the spiritual life. What a great source of hope it is to know that we can deal a fatal blow to our pride by working on our attachment to the praise of others. Each day we can take small steps; asking ourselves difficult but honest questions: "Does my behavior change when no one can see me and when no one is around?" "Do I find myself telling others about all my spiritual efforts and blessings?" "Do I find myself replaying what others have said to me or what I have said to them over and over again in my mind?" "Do I act and talk as if I have experiential knowledge of spiritual truths that I have only read about?" "Do I become discouraged and quit when no one notices what I do or when I do not receive the praise and thanksgiving I think I deserve?" "Do I hide my sins and failings from others, even to the point of lying or shading the truth so that my true faults are not discovered by others?" "Do I become defensive when I am criticized? Do I feel the need to always make sure that everyone knows why I did something?" Again, this is not easy. But the promise St. John holds out should be enough to make us keep trying: "Anyone free from this sickness is close to salvation." 

Ladder of Divine Ascent - Steps 18 and 19 On Insensitivity and Sleep

According to St. John, as we pursue the heavenly goal we need to be aware of the great danger of becoming desensitized to the importance of spiritual realities. What he describes should be familiar to all. When we are first awakened to the spiritual life and introduced to its depths, we are awestruck and experience a godly fear. Yet, familiarity often breeds contempt or at least invites one to have a casual attitude. Insensitivity develops when we allow a division to exist between our words and our actions. It is brought on by a lengthy illness which prevents a person from engaging in spiritual disciplines, carelessness and prolonged negligence. In many ways it is hypocrisy at its worst and most pathetic. We speak to others about certain spiritual practices and their importance and yet rarely embrace themselves for ourselves. We remain unmoved and untouched by our own words and exhortations. Even the reality of death and the judgement of God provoke no response. To understand such a vice and overcome it, John tells us, we must deliberately take hold of it and scourge it with unceasing prayer and the fear of God. The source of this vice is not the same for all, and so greater effort is required from us to expose its causes and defeat themThere is a saying in the book of Proverbs which introduces the theme of Step 19 very well: "A little sleep, a little slumber, a little folding of the hands to sleep - - so shall your poverty come on you like a prowler, and your need like an armed man." (Interestingly, this saying is repeated twice: Proverbs 6:10,11 and Proverbs 24:33,34). In step 19, St. John reminds us that too much sleep, like too much of anything, can be spiritually dangerous. Of course, we all need to sleep. Just as we need to eat, so we need to sleep in order to live. But, although sleep is natural and needful, like desire it has many sources. How can we tell the difference? St. John does not spend a great deal of time in explaining the answer. He simply reminds us: it is too much sleep when it keeps us from fulfilling our rule of prayer. When we choose to sleep rather than to pray - we have entered into the spiritual danger zone. Many of the fathers have pointed out that Satan can oppress and make us feel more tired than we are in order to keep us from praying. This often happens at night when it is time to say your prayers before going to bed. All of a sudden, you are hit with a tremendous sense of fatigue so that you can barely make it to your bed without falling asleep. Sometimes, undoubtedly, this is natural, but more often than not it comes from the evil one. It is a trick to get us to go to bed without prayer. For if we go to bed without prayer, we leave open our minds and imaginations for demonic assault all night. When we are sleeping, we cannot be vigilant over our thoughts. Therefore, our prayer before sleep is of the greatest importance. In this short step, John describes sleep and its sources, the habit of oversleeping, the tactics of demons especially at the time of prayer, and finally how these demons may be overcome.

Ladder of Divine Ascent - Steps 16 and 17 on Avarice and Poverty

We will be looking at these two steps together because they represent opposite sides of the same coin. Step 16 describes the spiritual illness, while Step 17 prescribes the spiritual cure. The words of Jesus fittingly introduce their theme: "Lay not up for yourselves treasures on earth . . . but lay up for yourselves treasures in heaven . . . For where your treasure is, there will your heart be also" (Matthew 6:19-21). There is very little which reveals the state of our hearts more clearly than our attitude towards our possessions and the way we use them. It is easy to say we are living for heaven. The way that we use our money demonstrates the veracity of our claim. Are we living for the kingdom or do the things of this world predominate and consume us? The cure for avarice is poverty. For the monk this poverty is absolute. The true monk owns nothing, having forsaken it all in his pursuit of God. For those of us who live in the world, this poverty is approximate. We have obligations ("mouths to feed, bodies to clothe, shelter to obtain") and we must fulfill these obligations. Poverty is best approximated in our position by striving to reduce the amount of our obligations. What we should be aiming for is the simple life, not deprivation. Severe deprivation can be as distracting as financial prosperity. The words of scripture reveal the royal way: "Give me neither poverty nor riches - - feed me with the food allotted to me, lest I be full and deny you, and say, `Who is the Lord?' Or lest I be poor and steal, and profane the name of my God" (Prov. 30:8,9).

Ladder of Divine Ascent - Step Fifteen on Chastity Conclusion

In this step, St. John writes about the struggle for chastity: "The man who decides to struggle against his flesh and to overcome it by his own efforts is fighting in vain. The truth is that unless the Lord overturns the house of the flesh and builds the house of the soul, the man wishing to overcome it has watched and fasted for nothing. Offer the Lord the weakness of your nature. Admit your incapacity and, without your knowing it, you will win for yourself the gift of chastity." Sadly, in today's world, these words sound foreign. As a society, we have abandoned the concept of sexual virtue and purity. On our television screens and in the movie theaters, we calmly watch without reaction repeated violations of chastity. As Christians we have come to accept and tolerate attitudes and behaviors in ourselves and others that at another time would have been unthinkable. In so many ways we have lost sight of the fact that Chastity is not only precious in the eyes of God but a necessary virtue for us to obtain in our ascent to heaven. Holy Scripture makes this clear: "Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness . . . and the like; of which I tell you beforehand, just as I told you in time past, that those who practice such things will not inherit the kingdom of God" (Gal 5:19,21). For this reason, St. John calls unchastity "a sort of death within us, a sin that is catastrophic."  What then is Chastity? St. John answers: "The chaste man is not someone with a body undefiled, but rather a person whose members are in complete subjection to the soul." One must remember that for St. John the body is both adversary and friend: adversary in as much as it has been marred by the fall, friend in as much as it remains God's creation and is called to share in the resurrection glory. For the Christian, the body is not a tomb or prison, not a piece of clothing to be worn for a time and then cast aside, but an integral part of the true self. The Christian's aim is "a body made holy." Likewise, the passions, although a consequence of the fall and therefore no true part of human nature, are merely the distortion of the natural impulses implanted by God. While repudiating the passions, we should not reject the natural God-given impulses that underlie them, but should restore to good use that which has become misdirected as a result of the fall. Our watchword should be "transfigure" not "suppress"; "educate" not "eradicate". Therefore, physical eros is not to be considered sinful, but can and should be used as a way of glorifying God. Sin is evil, but not the body and its natural impulses. In fact, physical love can be a paradigm of our longing for God. The struggle for chastity, then, begins with controlling the body's sexual desires, through prayer and spiritual discipline, and ends with their transfiguration. Having overcome the passion, we are free to be our true selves, free to love others, free to love God. How do we fight against the spirit of unchastity? St. John speaks a great deal about the necessity of doing serious battle against "evil thoughts" - that is, thoughts provoked by demons. This also includes conceptual images such as fantasies. Through ascetical discipline and prayer we must foster watchfulness - a state of spiritual sobriety, alertness, and vigilance in which one constantly guards the heart and intellect. In our discipline we must be as relentless and cunning as the demons who tempt us. With one difference - - We must in humility recognize our weakness and absolute dependence upon God to attain this virtue.

Ladder of Divine Ascent - Step Fifteen on Chastity

In this step, St. John writes about the struggle for chastity: "The man who decides to struggle against his flesh and to overcome it by his own efforts is fighting in vain. The truth is that unless the Lord overturns the house of the flesh and builds the house of the soul, the man wishing to overcome it has watched and fasted for nothing. Offer the Lord the weakness of your nature. Admit your incapacity and, without your knowing it, you will win for yourself the gift of chastity." Sadly, in today's world, these words sound foreign. As a society, we have abandoned the concept of sexual virtue and purity. On our television screens and in the movie theaters, we calmly watch without reaction repeated violations of chastity. As Christians we have come to accept and tolerate attitudes and behaviors in ourselves and others that at another time would have been unthinkable. In so many ways we have lost sight of the fact that Chastity is not only precious in the eyes of God but a necessary virtue for us to obtain in our ascent to heaven. Holy Scripture makes this clear: "Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness . . . and the like; of which I tell you beforehand, just as I told you in time past, that those who practice such things will not inherit the kingdom of God" (Gal 5:19,21). For this reason, St. John calls unchastity "a sort of death within us, a sin that is catastrophic." What then is Chastity? St. John answers: "The chaste man is not someone with a body undefiled, but rather a person whose members are in complete subjection to the soul." One must remember that for St. John the body is both adversary and friend: adversary in as much as it has been marred by the fall, friend in as much as it remains God's creation and is called to share in the resurrection glory. For the Christian, the body is not a tomb or prison, not a piece of clothing to be worn for a time and then cast aside, but an integral part of the true self. The Christian's aim is "a body made holy." Likewise, the passions, although a consequence of the fall and therefore no true part of human nature, are merely the distortion of the natural impulses implanted by God. While repudiating the passions, we should not reject the natural God-given impulses that underlie them, but should restore to good use that which has become misdirected as a result of the fall. Our watchword should be "transfigure" not "suppress"; "educate" not "eradicate". Therefore, physical eros is not to be considered sinful, but can and should be used as a way of glorifying God. Sin is evil, but not the body and its natural impulses. In fact, physical love can be a paradigm of our longing for God. The struggle for chastity, then, begins with controlling the body's sexual desires, through prayer and spiritual discipline, and ends with their transfiguration. Having overcome the passion, we are free to be our true selves, free to love others, free to love God. How do we fight against the spirit of unchastity? St. John speaks a great deal about the necessity of doing serious battle against "evil thoughts" - that is, thoughts provoked by demons. This also includes conceptual images such as fantasies. Through ascetical discipline and prayer we must foster watchfulness - a state of spiritual sobriety, alertness, and vigilance in which one constantly guards the heart and intellect. In our discipline we must be as relentless and cunning as the demons who tempt us. With one difference - - We must in humility recognize our weakness and absolute dependence upon God to attain this virtue.

Ladder of Divine Ascent - Step Fourteen On Gluttony

We are all familiar enough with the urges of gluttony. But perhaps we have not stopped to fully consider the spiritual dangers of gluttony. This is something St. John spends a great deal of time discussing. His analysis is very helpful, for he opens up to us the interconnectedness of the spiritual life. St. John expresses the teaching of the Fathers in this way: "the belly is the cause of all human shipwreck." Why? For two reasons: first, a gluttonous lifestyle feeds the passions which are inherent in man. Unrestrained eating habits spill over into an unrestrained lifestyle. The reason for this is clear: "Gluttony is the prince of the passions." St. John gives several examples. If you struggle with unclean thoughts, remember: "The mind of someone intemperate is filled with unclean longings." If you struggle with talking too much, remember: "The tongue flourishes where food is abundant." If you struggle with a lack of repentance, remember: "A full stomach dries up one's weeping." If you struggle with sexual sin, remember: "The man who looks after his belly and at the same time hopes to control the passion of fornication is like someone trying to put out a fire with oil." Of course, these are just a few examples of many. The point which St. John is making may be summarized as follows. The passions with which you struggle are energized by your gluttonous habits. Gluttony feeds your passions. Fasting takes away their nourishment. The nature of the spiritual life is that all passion are interconnected. We cannot allow just one passion to be unrestrained. This is especially true of gluttony. If we are gluttonous we will be overwhelmed by other passions as well. And what is true in a negative way is also true in a positive way. If we struggle with gluttony and gain some victory, we also gain victory over our other passions. But gluttony is not only dangerous because it unleashes our passions. The Fathers also teach that gluttony is dangerous because the demon of gluttony is the front man for other more dangerous demons. "You should remember," counsels St. John, "that frequently a demon can take up residence in your belly and keep a man from being satisfied, even after having devoured the whole of Egypt and after having drunk all of the Nile. After we have eaten, this demon goes off and sends the spirit of fornication against us, saying: `Get him now! Go after him. When his stomach is full, he will not put up much of a fight.' How seldom do we consider this when we are moved to eat. We have been taught to pamper our bodies and submit to their ever demand. Very few of us, however, question what spirit may be behind these desires. 

Ladder of Divine Ascent - Steps Twelve and Thirteen on Falsehood and Despondency (Acedia)

FALSEHOODThroughout the Ladder John Climacus discusses the logical progression from one vice to another. And so it is with the vice of falsehood. It arises out of undisciplined chatter, talkativeness and foolery. Falsehood, or lying, John states, is the destroyer of charity and perjury is the denial of God himself. Thus, he tells us, we must not be fooled into thinking that lying is a minor offense. In reality, it is a sin "above all others." The effects of one who lies are not restricted to himself, but have the consequence of leading others into sin. Through their ability to deceive, and provoke laughter in doing so, they often distract others from their spiritual pursuits and dry up their tears of contrition. Therefore, John argues that we should seek to separate ourselves from such people, or, when appropriate and helpful, to offer fraternal correction with charity. To combat such a vice we must foster a genuine fear of the Lord and the judgement He will bring. A strong and well-formed conscience will serve us well in this task. Likewise, true compunction will aid us in this struggle. Sorrow for one's sins will destroy this vice.ACEDIA St. John explains "tedium of the spirit" in this way: "Tedium is a paralysis of the soul, a slackness of the mind, a neglect of religious exercises, a hostility to vows taken. It is an approval of things worldly." The word for despondency in the Greek is "akidia" and it indicates a listlessness or torpor. The best English word that could be used to explain this is the word "BOREDOM" or perhaps we could even use the word "DISTRACTION." Very often, it begins with a loss of a sense of purpose and ends in despair and spiritual death. St. John gives numerous examples which are sure to strike home to us. In our day and age, this demon is very much at work. How often does he confuse us with the suggestion that our spiritual labors are in vain!? How often does he suggest to us that our efforts are accomplishing no good result? How often does he point out to us many others who seem to be "gaining ground" without laboring as hard as we are? How often does he suggest that we shouldn't take the spiritual life quite seriously? How often does he remind us of our failures and suggest that perhaps we are wasting our time in pursuing the spiritual life? How often does he weigh our hearts down with earthly cares and thoughts even in the midst of our prayers? How often does he encourage us to take a day off, to sleep in and skip our prayers, to take a spiritual vacation? How often does the demon of boredom confuse our thoughts so that we forget what the goal is and how we are to achieve it? How do we battle such a powerful demon? St. John suggest two things: Perseverance in the course taken and cooperation with others who are struggling. The only way to beat boredom is to labor through it. Once we have been started on a certain path of prayer and struggle, we must keep on keeping on without allowing ourselves to be distracted. Furthermore, we beat boredom by reminding ourselves of what others have done and are doing. Tedium is rebuffed by the common life and by the constant remembrance of the lives of the saints. Knowing that we are not alone, gives us the encouragement and motivation to persevere when we feel like quitting.  

Ladder of Divine Ascent - Steps Ten and Eleven on Slander and Talkativeness

We are all aware of the nature of slander. To slander someone is to speak evil of them behind their backs; it is to criticize them and to malign them to others. For St. John, it is spiritually dangerous for two reasons.First, it is hypocritical. Very often when we slander others we practice the worst kind of deceit. The person whom we are slandering knows nothing of our dislike or disagreement. We say nothing to them. Yet, when they are not around, we speak of them negatively to others. This is duplicity. Putting others down can also be a way that we "build" ourselves up. It makes us look good (pious, intelligent, etc.) to be able to point out the bad in someone else. It often puts us into the good graces of others when we join them in their slander. Notice how we use others for our own gain when we act this way. Our concern is not for them (we would speak to them first if it was), nor is our concern for the safety of the ones to whom we speak . . . Our concern is for ourselves. We look good at the expense of someone else. How far have we strayed from the path of divine love and self-sacrifice. The Bible says: "Love covers a multitude of sins." We, with a malicious spirit, often delight in exposing the mistakes and weaknesses of others.Secondly, St. John condemns slander because of the attitude which lies behind it. Slander is the fruit of a judgmental spirit. The Apostle James identifies the connection: "Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?" (James 1:11). When we judge others we make ourselves equal to God. In so doing, we invite His strict judgment. To encourage us to refrain from judging others, John points out how very often our judgments our incorrect. Given the finitude of our minds and knowledge, we see all things not as they are in fulfillment but as they are in process. We do not know the end to which a person may come and we certainly cannot read their hearts. In fact, when we judge others, we often condemn those who have already repented and been forgiven by God. We oppose God's mercy with our own justice. A judgmental spirit also carries with it a spiritual boomerang. "Those who pass speedy and harsh judgment on the sins of their neighbors fall into this passion." There are certain "laws" which govern the spiritual realm even as "natural laws" govern the physical. One of these is that what we judge others for we will soon be guilty of ourselves in some form or another.To all of us who struggle with this dangerous sin, St. John has direct advice: Remain silent and offer prayers for your brothers and sisters in love.Springing from the previous step which considered the danger of slander and judging one's brother, we now see the primary cause of that vice and how it can be conquered. Our talkativeness, John argues, imperils our souls, and through it we reveal our vainglorious nature. Rather than expressing our holiness or wisdom, talkativeness in reality reveals a host of different vices. It is "a sign of ignorance, a doorway to slander, a leader of jesting, a servant of lies, a ruin of compunction, a summoner of despondency, a messenger of sleep, a dissipation of recollection, the end of vigilance, a cooling of zeal, the darkening of prayer." We can see from this list that vocalizing all of our thoughts can lead us to great sin and reveal our ignorance of what is truly valuable.As spiritual sojourners we are called to the discipline of what John calls intelligent silence. Such silence creates the opposing virtues to the vices arising from talkativeness. In a hidden way, we journey toward God in our prayer, compunction, mourning and recollection, always abiding with him in our silence. Through these virtues we come to recognize our sins and soon learn to hold our tongue. We should be lovers of silence, John tells us, for in it we draw close to God and remember his great mercy to us.Briefly, John describes three possible causes of talkativeness. First, through leading a relaxed lifestyle we give free reign to our tongue. Like any other member of our body, John states, our tongue requires discipline and often of the most severe sort.Secondly, talkativeness comes from vainglory. As often happens to those involved in spiritual or intellectual athleticism, there is a tendency to become puffed up through individual achievements or gifts.Finally, gluttony, if not restrained, will give way to chattering. Through keeping a strict rule over our stomachs it would seem that our tongue loses its strength.

Ladder of Divine Ascent - Steps Nine and Ten On Remembrance of Wrongs and Slander

REMEMBRANCE OF WRONGS is the offspring of anger and its culmination.  It holds on to another's sins.  Climacus describes it as a poison of the soul.  The seriousness of this cannot be underestimated for, he states, "a malicious hesychast is like a lurking snake carrying about its own deadly poison."  It is deadly to the soul because it makes a mockery of its prayer and stifles true love.            In order to rid ourselves of this vice, we must purge ourselves of anger.  Our greatest weapon in this task is the Lord's Prayer.  For we cannot but be put to shame for our maliciousness when we ceaselessly cry out to God to forgive us our sins as we forgive those who sin against us.             We may also be healed of this passion through looking to the example of Christ's long suffering and his patient endurance of the many wrongs done to him.  We are all aware of the nature of SLANDER.  To slander someone is to speak evil of them behind their backs; it is to criticize them and to malign them to others.  For St. John, it is spiritually dangerous for two reasons.            First, it is hypocritical.  Very often when we slander others we practice the worst kind of deceit.  The person whom we are slandering knows nothing of our dislike or disagreement.  We say nothing to them.  Yet, when they are not around, we speak of them negatively to others.  This is duplicity.  Putting others down can also be a way that we "build" ourselves up.  It makes us look good (pious, intelligent, etc.) to be able to point out the bad in someone else.  It often puts us into the good graces of others when we join them in their slander.  Notice how we use others for our own gain when we act this way.  Our concern is not for them (we would speak to them first if it was), nor is our concern for the safety of the ones to whom we speak . . . Our concern is for ourselves.  We look good at the expense of someone else.  How far have we strayed from the path of divine love and self-sacrifice.  The Bible says: "Love covers a multitude of sins."  We, with a malicious spirit, often delight in exposing the mistakes and weaknesses of others.            Secondly, St. John condemns slander because of the attitude which lies behind it.  Slander is the fruit of a judgmental spirit.  The Apostle James identifies the connection: "Do not speak evil of one another, brethren.  He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law.  But if you judge the law, you are not a doer of the law but a judge.  There is one Lawgiver, who is able to save and to destroy.  Who are you to judge another?" (James 1:11).  When we judge others we make ourselves equal to God.  In so doing, we invite His strict judgment.             To encourage us to refrain from judging others, John points out how very often our judgments our incorrect.  Given the finitude of our minds and knowledge, we see all things not as they are in fulfillment but as they are in process.  We do not know the end to which a person may come and we certainly cannot read their hearts.  In fact, when we judge others, we often condemn those who have already repented and been forgiven by God.  We oppose God's mercy with our own justice.             A judgmental spirit also carries with it a spiritual boomerang.  "Those who pass speedy and harsh judgment on the sins of their neighbors fall into this passion."  There are certain "laws" which govern the spiritual realm even as "natural laws" govern the physical.  One of these is that what we judge others for we will soon be guilty of ourselves in some form or another.            To all of us who struggle with this dangerous sin, St. John has direct advice:  Remain silent and offer prayers for your brothers and sisters in love. 

Ladder of Divine Ascent - Step Eight On Placidity and Meekness

CALMING THE STORM: ADDRESSING OUR ANGER AND BITTERNESS TOWARD OTHERS.It is only through attaining the virtue of mourning spoken of in the previous step that placidity and meekness may be achieved. For it is mourning which destroys all anger and any desire to be spoken well of in this life.Placidity, or freedom from anger, begins when one keeps silent even when the heart is moved and provoked. Slowly the virtue develops as one learns to control and silence his thoughts during an angry encounter. Eventually one is able to remain calm even when a tempest rages about him. Freeing oneself from anger, however, requires great humility and meekness. For to be free from anger necessitates that one be calm, peaceful and loving to a person who has treated him wrongly. This is what makes a monastery such a wonderful training ground in John's eyes. For it is there that one is purified through the constant reproofs and rebuffs of his fellow monks. Such reproof gradually cleanses a soul of this passion.

Ladder of Divine Ascent - Step Seven On Mourning

JOYFUL SORROW: TEARS OF REPENTANCE THAT LEAD US INTO THE EMBRACE OF LOVE
In this step John discusses the source of tears and what they do for the soul.  Not only are they a gift of God which purifies our hearts and drains away our passions, but true tears produce joy within the heart.  Mourning gives way to the consolation of being forgiven by and reconciled with God.
At the heart of our mourning, then, is love for God.  We weep because we long for God and the love that He alone can provide.  According to John, this makes it one of the most important and essential of virtues.

Ladder of Divine Ascent - Step Six On the Remembrance of Death

THE MOST ESSENTIAL OF ALL WORKS - THE REMEMBRANCE OF DEATH AND ITS FRUITS IN THE SPIRITUAL LIFE
This brief step considers a rather simple but essential practice of the desert fathers; to remember not only that one will die, but what death brings - judgment.  Such a thought spurs one on to repentance and conversion, prevents laziness, makes dishonor and indignity sweet, banishes worries and anxieties, and deters sin.  This alone is enough to make John call it the "most essential of all works."

Remembrance of death is defined, including how one recognizes it in others;John discusses how remembrance of death leads a monk to conversion and repentance and the practice of specific ascetical disciplines;Through the use of illustrative stories, John shows how remembrance of death prevents spiritual laziness and deters sin; John warns against excessive trust in the leniency of God and exhorts his monks to embrace this holy practice.

Ladder of Divine Ascent - Step Five On Penitence Conclusion

THE REPUGNANT NATURE OF SIN AS REFLECTED IN THE PENANCE OF THE MONKS OF THE "PRISON"
John then speaks of the value of penitence and the humility needed to embrace such a path.

The causes of moral lapses are considered and the need for courage and perseverance in the face of recurring failures.  John exhorts the penitent to trust in the mercy and grace of God but also warns against presumption.  Humility is key and true repentance will keep one from judging or even recognizing another's faults.
John concludes by telling his readers to above all let the image of the inmates at the "Prison" be imprinted upon their minds and hearts.  They are to let the example of these holy men be their rule and model for repentance.

Ladder of Divine Ascent - Step Five On Penitence

ON PENITENCE AND THE AVOIDANCE OF PRESUMPTION
John begins this step with a somewhat moderate and encouraging tone by describing repentance as a "renewal of one's baptism and a contract with God for a fresh start in life."  With repentance there is always hope and never despair.  As penitents we stand before our God guilty, but never disgraced.  Indeed, we inflict punishments on ourselves out of love for God, in an attempt to reconcile ourselves to him and to receive the peace that comes through his forgiveness.
However, if there is a step in the "Ladder" which pierces one's heart, if there is any part of the book which really shakes us and brings the message home, it is precisely this step concerning those blessed and compunctionate and voluntary inmates of "the Prison."  For truly these holy ones, crazed for Christ, described by John, are a mirror for us, the sluggish and indolent, to look into and to behold how wanting we are in the realm of true heartfelt repentance.  They were earnest and serious about their repentance; we are light and distracted concerning our salvation.  Some are repelled by the Prison of the "Ladder", while others are pierced and moved by the love for God and strength of soul of these stouthearted inmates, and mourn the lack of both in themselves.

Ladder of Divine Ascent - Step Four On Obedience Conclusion

Signs of obedience in the monk; Obedience and how it is to be fostered in community life - silence, watchfulness, humility, constancy, and faith; Things that help or hinder the growth of obedience.  Again Climacus addresses the choice of one's director and how a monk must cherish this relationship above all; Applying John's teaching to contemporary life and relationships.

Ladder of Divine Ascent - Step Four On Obedience Continued

FOSTERING OBEDIENCE, THE DEVIL'S ASSAULTS ON THE OBEDIENT, THE VALUE OF A SPIRITUAL FATHER
Climacus then turns his thoughts to how this virtue is fostered and developed. One must begin by being watchful of every thought, seeking purity of heart through true contrition.  A monk should willingly accept rebukes and criticism, freely exposing his thoughts to his director.  If one is truly obedient this will be reflected in his speech and his unwillingness to cling to his own opinions.

The truly obedient need have no fear of death or judgment.
Having to confess one's thoughts to spiritual father will keep a monk from committing sins.  Obedience is perfected when simply the thought of the spiritual father keeps a monk from doing wrong.  The truly obedient monk in humility attributes all good that he does to the prayers of his spiritual father.
The Devil's attacks on those who are obedient.
The necessity of constancy in obedience and completeness in the revelation of thoughts.  A monk must develop that habit of doing both.

Climacus warns that a monk should not get into the practice of leaving one healer for another.  Again the monk should not enter the solitary life or leave his spiritual father too quickly.

Ladder of Divine Ascent - Step Four On Obedience

What must be done from the start: Choosing a spiritual father and submitting one's self and one's thoughts to him completely.  Climacus gives an example of how the wisdom and sternness of a spiritual father brought true humility to a monk through the public confession of his sins.  Although himself shocked by the severity of the test and the humiliation experienced, Climacus recognizes the spiritual healing it brought to the young monk and the power of his example for the rest of the community.

Climacus describes the obedience of the monks at a monastery in Alexandria and the wisdom of their holy superior.  The obedience of the monks was constant, even in the absence of their superior.  They supported each other in the practice and did penance for each other's indiscretions.  The superior was strict in his application of remedies, applying them quickly and expecting them to be used without question.  The value of this, Climacus states, was in the fruits it produced.
Multiple examples of obedience are given as well as the responsibility of a director of souls of testing the virtue of his monks.

Ladder of Divine Ascent - Step Three and Four

On Exile:detachment from relations and absolute value of commitment to Christ; the necessity of humility and avoiding corrupting influence of demons and those of bad character; Dreams and the dangers of deception through literal interpretation.
On Obedience: renunciation of self-will and self-direction

Ladder of Divine Ascent - Step Two and Three

Applying St. John's Teaching to Daily Life in the World
Detachment:
John does not hide the difficulty of the struggle ahead for those who have entered the religious life, and provides little hope for an easier way to progress in virtue.  To give oneself up to God requires a stripping of oneself of all possible attachments, concerns, anxieties, possessions, and even certain loves and friendships.  In short, one must strip oneself of anything and everything and live solely for God.  Only in doing this, John states, can one be truly able to pray as the psalmist, "I will cling close to you" (Ps 62:9).
There are many things, John calls them demons, which try to attack a monk after he has renounced the world.  In convincing a monk that he is no better off for the renunciation, the monk either returns to the world, or falls through his grief into despair.
The grief, John tells us, comes from the love of things left behind in the world and, therefore, a monk must be diligent in guarding his heart.  Once beginning the difficult journey on the narrow way, John states, it is easy to fall again onto the broad highway that leads to destruction.  When the thoughts of the world threaten to overwhelm, the best weapon is prayer.
Exile:
With this third step, John concludes the first section of his treatise describing renunciation and the break with the world which is a prerequisite to the spiritual journey of the monk.  As with the two previous steps, exile involves the painful stripping away of  worldly attachments - renouncing all for God.  Exile means leaving all that one finds familiar.  For those in the religious life, it means separation from relations.

John is quick to point out that this does not mean hatred of family, but the recognition that even what is good can be used to draw one away from God.  Once a person has renounced the world and entered the monastic life, the strength of his feelings for his family can draw him away from his commitment.

Ladder of Divine Ascent - Step One and Two

Ladder of Divine Ascent; St. John Climacus; Renunciation; Detachment

Ladder of Divine Ascent - Introduction and Step One

Ladder of Divine Ascent and St. John Climacus, History and background; structure and emphases of the work; What does the Ladder mean for those living in the world; Step One - On the Renunciation of the World

Nous Part Six - Prayer and the Cultivation of the Soul, Fathers Understand of Demons

Prayer and the Purification of the Nous; Critique of Centering Prayer; The Fathers Understanding of Demons; Demons in the Desert; Snares of the Demons; Struggling Against the Demons, Indirect Warfare, Asceticism and Modernity