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s and points at the differences in humility between st seraphim of sarov and st francis of assisi 84 new martyr mihail novoselov 1864 1938 compares the teaching of st ignatius brianchaninov st theophan the recluse writings of m v lodyzhenskii and the writings of roman catholic mystics 85 prof a i osipov says that deviations in the roman catholic church started from such things that are rather subtle and not easy to understand for everyone even for the person who knows the basics of the spiritual life a i osipov gives an example of his personal misunderstanding he speaks in one of his lectures about the time when he studied in the moscow theological seminary in 1950 60s he knew about the book imitation of jesus christ by thomas à kempis in ignatius brianchaninov s writings there is a case when a landlord saw his daughter with this book took it out of her hand and said stop playing in romances with god and a i osipov took and read the book and did not see anything bad why do they criticize it it is true we must imitate jesus christ when he looked into this book again after a long time he saw prelest everywhere rapture exaltation false love a i osipov adds i did not understand imagine that i did not see the people who just knew it and felt it they understood they saw where the falseness is 71 another orthodox theologian andrey kuraev compares several times in his books the eastern and the western mystical practices he says that often religious paths are compared by means of formal dogmatic differences but that is not the most important part in his opinion the most important difference between orthodoxy and catholicism is the practice of meditative prayer he writes that western spiritual authorities strongly recommend that way of spiritual practice which the spiritual teachers of the east categorically prohibit plus since the time of the unity of the church the eastern tradition allows though with the utmost caution the acceptance of an image in the mind but in no case during prayer how to imagine the lord sitting on the throne or crucified st theophan the recluse answers the question when you contemplate on the divine then you can imagine the lord if necessary but you shouldn t keep any images during prayer if you allow images then there is a danger to start praying to a dream not images but meanings are made the subject of consideration here imagine the truth and pray about it or rotate it in your mind during prayer and compose prayers from it the moment will come when this truth will enter the heart and embrace the whole being of the soul nourishing and cheering it up this intellectual meditation of orthodoxy is closer to the jewish origins of christianity too emotional catholic meditation leads to the fact that the area of the religious itself is invaded by human emotions awakened by it which have no place in religion at least in not transformed form 86 references edit in french jean claude larchet thérapeutique des maladies mentales l expérience de l orient chrétien des premiers siècles 1992 3rd edition 2008 isbn 2204045187 in russian жан клод ларше исцеление психических болезней опыт христианского востока первых веков jean claude larchet writes in his book about mental illnesses and sets apart 3 kinds of them natural demonic and spiritual based on the words from many holy fathers natural illness is associated with body brain malfunction demonic one with action of demons and spiritual illness in the first place depends on the person s free will though free will and demons can also partially participate in the first 2 kinds 1 2 on spiritual deception by bishop ignatius brianchaninov the orthodox leader retrieved 2021 12 18 in russian st ignatius brianchaninov on prelest deprecated link archived 2014 06 06 at archive today 1 2 elder joseph the hesychast monastic wisdom from letter 55 elder joseph writes in a letter to a priest about true and false visions and pride if the person becomes proud the demons can start to make a mock of him showing their own visions that imitate the true ones 1 2 3 elder paisios of the holy mountain spiritual counsels vol 3 spiritual struggle in russian elder daniel katounakiotis angelic living deprecated link archived 2013 04 16 at archive today elder daniel had a spiritual gift of counsel allowing him to guard or cure people from delusion the book contains several his letters about it 1 2 interview with prof a i osipov the way of a pilgrim and bishop ignatius brianchaninov s teaching on prayer philokalia vol 2 st john of damaskos on the virtues and the vices evagrius on thoughts ch 26 st john cassian conferences conference of abbot paphnutius ch 6 an account of the three sorts of renunciations st john climacus the ladder of divine ascent step 2 in russian n e pestov practice of orthodox devoutness letters of theophan archbishop of poltava letter 31 archived from the original on 2008 10 07 retrieved 2013 01 06 in russian st macarius the great state of those who received the action of spirit ch 24 philokalia vol 1 in russian st ignatius on prelest on true and false humble thinking in russian st john cassian 7 conversations of fathers 23th conversation of abba theona ch 21 in russian st paisios of the holy mountain words vol 6 ch 2 in russian biography of the abbot of the maloyaroslavets st nikolas monastery hegumen anthony 1 2 3 st gregory of sinai on commandments and doctrines warnings and promises on thoughts passions and virtues and also on stillness and prayer ch 131 philokalia vol 4 1 2 saint symeon the new theologian the three ways of attention and prayer letters of the valaam elder schema abbot john alexeev on prayer 1 2 3 in russian st ignatius brianchaninov on prelest in russian archimandrite seraphim alexiev instruction on the self conceit and the false visions in russian elder cleopa on dreams and visions 2012 extracts from the book elder joseph the hesychast monastic wisdom letter 37 answer of monk daniel to marcian a monk of the iveron skete on rejection of dreams in russian hieromonk joachim sabelnikov the great watch in russian archimandrite sophronius saint silouan vi on the types of imagination and fight with it in russian hieromartyr bishop arseny zhadanovsky spiritual diary saints barsanuphius and john guidance toward spiritual life answers to the questions of disciples letter 421 in this and several other consecutive letters sts barsanuphius and john write about demonic help from the answers it is clear that demons do not do only evidently sinful things they can do something and help in something that for inexperienced person looks like good for example the person prays to god but does it with conceit not with the intention to fulfill the will of god in this case the demons can be allowed to help this person and to do the deed that he wanted against the will of god the sign of help is pride after such prayer when you have been praying and feel that your prayer has been heard if indeed you are elated it is clear that you have neither prayed according to god nor have you received the help of god but rather the feeling that worked in you was from the demons so that your heart might be elated for whenever assistance comes from god the soul is never elated instead it is always humbled 1 2 saint john cassian conferences conference 15 the second conference of abbot nesteros on divine gifts chapter 1 discourse of abbot nesteros on the threefold system of gifts st john cassian mentions the demonic gift of healing as one of the 3 sources of supernatural healing 1 2 living of saint nicetas of the kiev caves archived from the original on 2016 06 21 retrieved 2013 01 10 in russian archimandrite raphael karelin the mystery of salvation conversations about spiritual life schema archimandrite seraphim deprecated link archived 2013 04 17 at archive today 1 2 in russian conversations with bishop anthony of sourozh on prelest spas tv in russian metropolitan hierotheos vlachos orthodox psychotherapy dispassion metropolitan hierotheos writes about true and false dispassion based on words from many holy fathers the main property of true dispassion is perfect love dispassion with the lack of love resulting in condemnation of others in noticing others sins is a manifestation of false dispassion e g when the passion of pride temporarily expels other passions in russian philokalia vol 5 sts kallistos and ignatius ksanthopoulos instructions for hesychasts in 100 chapters ch 40 sts kallistos and ignatius say that each divine gift should have a corresponding part in the soul that naturally receives such gift e g the ones who made their mind clean from foreign thoughts they receive wisdom the ones who made their mind to control our inborn passions anger and lust receive prophecy who has strong belief in divine matters receive all mighty faith the ones who succeeded in love for mankind after elimination of self love receive gift of healings in russian st isaac of syria ascetic words word 55 in russian st neofitos recluse of cyprus word on some monk in palestine who in 6693 in september was deluded by demons and fell miserably excerpts from the letters of elder macarius of optina the letters of elder john krestiankin elder john krestiankin writes to one person about the gift of healing elder john says from his experience that such gifts often end in irresistible desire of suicide in both the healer and the patient in russian archbishop averky taushev exegetic analysis of the epistle of james in russian schema archimandrite abraham reidman the good part v 3 between scylla and charybdis philokalia vol 4 st gregory of sinai on commandments and doctrines warnings and promises on thoughts passions and virtues and also on stillness and prayer one hundred and thirty seven texts ch 132 letters of fr john krestiankin on the work of a pastor in russian st ignatius brianchaninov wanderer from works vol 2 st seraphim of sarov s conversation with nicholas motovilov in russian schema archimandrite abraham the good part vol 3 on obstructions in the spiritual life and the desire for grace nun macaria the angel of light and spiritual discernment in the orthodox tradition archived 2009 11 07 at the wayback machine the article contains a story about a deluded monk who concealed from his elder the fact of talking with an angel concealment of something from the elder can be a sign of delusion or can cause delusion in russian архимандрит иоанникий коцонис афонский отечник 2011 стр 352 isbn 9785985990645 in russian hieromartyr archimandrite kronid lyubimov trinity lavra flowers from the spiritual meadow in russian archimandrite ambrose yurasov questions about faith and salvation 156 how do people fall in delusion in russian fr sergii tishkun ilia kabanov people of greek church 2015 hieromonk euthimius djafarov p 326 sanidopoulos john saint james who was beguiled to worship the devil retrieved 2021 12 20 in russian living of hieromartyrs theodore and basil of the caves archimandrite sofronii saint silouan the athonite p 432 the great canon of st andrew of crete liturgy of st basil the great 1 2 in russian gleanings from holy fathers on the dangers of the prayer of the heart in particular st theophan the recluse writes madness from the jesus prayer may occur when the one who practices this prayer does not abandon some sins or sinful habits which the conscience condemns at that a deep dissonance occurs inside driving away any peace of the heart 1 2 3 a i ospiov apologetics metropolitan kallistos ware the jesus prayer in st gregory of sinai 1971 metropolitan kallistos writes secondly it is manifested to us in obedience through the methodical and unceasing invocation of the lord jesus that is through the memory of god the second way is that of inner prayer and it is characterized above all by the memory of god that is by the continual invocation of the name of jesus in russian metropolitan ierothos vlachos one night in the desert of the holy mountain in russian st theophan the recluse on unceasing prayer on deviations from right way of unceasing prayer in russian archimandrite sophronius st silouan the athonite about noetic stillness and pure prayer in russian magic and magicism how they appear in our life in russian letters of st hilarion of optina letter 51 a i osipov search for truth on the path of reason p 240 in russian st john chrysostom conversation about the words of the apostle 1 cor 10 1 st john writes neither baptism nor absolution of sins nor knowledge nor the communion of the mysteries nor sacred body nor sacred blood and nothing else can bring us any good if we do not lead a life honest rigorous and alien to any sin in russian st mark the ascetic word 4 answer to those puzzled about holy baptism st mark writes are you sure even now that to a firm believer the holy spirit is given immediately after the baptism while to wrong and of evil faith is not given even after baptism in russian st cyril of jerusalem catechetical teachings catechetical teaching 17th st cyril writes if you are a hypocrite a man baptize thee this day and the spirit does not baptize you if you come with faith then people will make the visible and the holy spirit will make the invisible orthodox christianity the spiritual delusion of the anti christ 1 2 3 in russian a i osipov lecture for the students of the 5th year at moscow theological seminary and academy 22 01 2007 in russian a i osipov search for truth on the path to reason ed 9 in russian a i osipov individual revelation and its indications this quote is from the book the search for truth of the path of reason by a i osipov who takes this phrase from the book light invisible by mitrofan lodyzhensky whose passage is read in full as although francis as we know from his biography also worked hard on himself although he often spoke out about the need for humility and gave the franciscan brothers useful teachings in this regard he himself in his whole life has far from developing a profound seraphim s humility with which we met from the biography of the russian saint francis s humility found only sporadic impulses albeit very strong impulses not relieved of exaggeration and even one might say theatricality this humility of francis did not become inseparable from him a property of his nature very different moods often broke into francis s nature so from the biography of francis we learn about such speeches of francis to his students i am not aware for myself of any sin that i couldn t atone for by confession and repentance for the lord by his mercy gave me the gift to clearly recognize in prayer in what i was pleasing to or not pleasing to him these words of course are far from real humility rather they resemble the speech of that self righteous man pharisee who according to the parable of the great teacher stood in the temple in front of the tax collector crying out in deep humility to god god be merciful to me a sinner these words of francis said in his mind that he had atoned for his sins...