Philokalia Ministries

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

Philokalic Spirituality in a Post-Modern Culture

A study on the anthropology of Saint Gregory Palamas.
The theology of the person, as this is revealed in the hesychast ascetic tradition, is the most significant counter-argument to post-modern individualism and relativism. The ascetics of introversion and of conscious tranquility (hesychia) is not a psychological proposition but the authentic and only way of transforming the “repulsive mask” into a person.

Nous Part Ten - Theoretic Nous and Deified Nous

Theosis and Deification - "Mind that sees God"; cannot reached blessed state unless passing through practical stage of asceticism and purification; fixed and faultless movement between nous of man and Nous of God; joy that comes through theosis; seeing God's virtues in self.

Nous Part Nine - Nous in Temptation and Battle

Stages of Temptation; Inventiveness of the Demons and their strategies; Examining one's falls, their causes and committing them to memory; knowing one's weak spots; Ignorance and Captivity; Cures; Spiritual work and the beauty achieved through humility, silence and prayer.

Nous Part Eight - Prayer, Asceticism, Dispassion

Prayer; Body and its place in purifying the nous through asceticism; necessity of asceticism; impassioned nous and dispassionate nous; contemporary questions about connection between liturgy, worship and the ascetical life; group questions about disciplining the body as a means of purifying the nous and rigor and consistency needed in such discipline.

Nous Part Seven - Prayer That Transcends the Passions and Conceptual Thoughts

Prayer and the Apophatic tradition; imageless and without conceptual thoughts or the use of imagination; perceived and real differences from Western Spirituality; purification of the Nous essential for salvation; signs of such true prayer; virtue alone does not lead to God; how prayer binds us to God

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

Nous Part Five - Memories, Imagination, Prayer

Cultural Collapse and Schizoid nature of modern society; purification of memories and imagination; Remembrance of Death and Perception of Religious and Spiritual Reality; Prayer as essential to identity as human beings and our life

Nous Part Four - Purification of Memories and Recollections

Healing of the Nous through purification of the memories and recollections; Analogy of Psychoanalysis - projecting memories onto screen of Nous to be healed through mortifications and asceticism, detachment; why the thoughts that arise through the memory are the most irksome and challenging to address in the spiritual life; a healing that takes years. . .

Nous Part Three - Purifying the Nous and Asceticism in Modern Culture

Importance of Holy Spirit in teaching Nous how to heal the soul; Holy Desire necessary for pursuing purity of Nous, Striving for perfection; Asceticism and Modern Culture; How to communicate the value of asceticism.

Nous Part Two - Vigilant Gate Keeper

Nature of Struggle with attacks on Nous; Obedience and Remembrance of God; Hating Sin; Unceasing Prayer; Watchfulness and Prayer Linked together; Beginnings of Watchfulness - Temperance in Food and Drink, the Rejection of Different Thoughts, Peace of Heart; Purifying Fire of Holy Communion; Revealing of False Self

The Nous - Part One

Definition of the Nous; Man as Triune Image of God - nous, word, spirit; Three powers of the soul; Creative factor of every aspect of civilization; difference in object from other methods of meditation; Fall of Nous of Man before and after Christ; Nous as vigilant gate keep of soul

Nepsis, Wakefulness, Attentiveness

How to Read the Fathers, What is Nepsis: Being present to where we are; Aliveness to God; the Mind as a sentry; Mindfulness; Attentiveness and Prayer must be combined; All the sense must be guarded as well as thoughts from demonic intrusions and temptations; the Relentlessness of the Demons; Necessity of Interrogating thoughts and questioning their origin; The never ending work of nepsis; Hatred for sin and swiftness in casting out sinful thoughts.

Intro. to History of Philokalia and Characteristics of Philokalic Spirituality

Ressourcement, Kollyvades, primary features of movement; Three basic themes of Philokalia; Relevance of Philokalic spirituality for contemporary Christians.

Invitation to Philokalia Study Group