Stripped of all knowledge, lacking in every good thought or deed, without memory from the past or wish for the future, as useless as a worn-out rag, unfeeling as a stone in the path, corroded as a worm-eaten mushroom in the woods, mortal as a fish on the shore and grieved to tears over this wretched plight of yours, thus you will stand in prayer before the Almighty, your judge and Creator and Father, your Saviour and Master, the Spirit of Truth and Giver of Life; and like the Prodigal Son you will stammer out of the depths of your impotency: Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son (Luke 15:21). Lord Jesus Christ, Son of God, have mercy on me, a sinner.
You know your impotence and let yourself lie like a grain of dust before the Almighty, and out of your wretchedness grows love to your fellow men as those created by the Lord and aglow with Him. He in His unfathomable being takes notice of them; it is enough for you to offer everything for them.
The strange thing has now come to pass that the deeper you pressed into your own heart, the farther and higher you climbed out of yourself. The outward conditions of your life are the same: you wash dishes and care for the children, you go to work, draw your salary and pay your taxes. You do everything pertaining to your external life as a person in a society, since there is no chance of leaving it. But you have resigned yourself. You have given away one thing in order to receive another.
… And if I have Thee, what more do I ask on earth? Nothing, answers St. John Climacus, but ceaselessly praying, silently to cling to Thee. Some are enslaved by riches, others by honour, still others by acquiring possessions; my only desire is to cling to God.
Prayer, with all it contains of self-renunciation, has become your real life, which you keep up as though only for the sake of prayer. Walking with God (Genesis 6:9) is from now on the only thing that has real value for you, and it includes all heavenly and earthly events. For him who bears Christ within himself there is neither death nor illness or any earthly clamour; he has already stepped into eternal life, and that embraces everything.
Night and day the heavenly seed sprouts in your heart and grows, you know not how. The earth produces of itself, your heart’s soil, first the blade, then the ear, then the full grain in the ear (Mark 4:27-8).
The saints speak of something they call the inextinguishable light. It is a light not of the eye but of the heart that never ceases to walk in purity and clearness. It swiftly leaves the darkness behind, and constantly strives towards the day’s height. Its constant quality is to be continually purified. This is the light of eternity that can never go out, and that shines through the veil of time and matter. But the saints never say that this light is given to them, but that it is given only to those who have purified their hearts in love for the Lord, on the narrow way which they have freely chosen.
The narrow way has no end: its quality is eternity. There every moment is a moment of beginning—the present includes the future: the day of judgment; the present includes the past: creation; for Christ is timelessly present everywhere, both in hell and in heaven. With the coming of the One, plurality disappears, even in time and space. Everything happens simultaneously, now and here and everywhere, in the depths of your heart. There you meet what you sought: the depth and height and breadth of the Cross: the Saviour and salvation.
Therefore, if you wish to save your soul and win eternal life, arise moment by moment from your dullness, bless yourself with the sign of the Cross and say: Let me, Lord, make a good beginning, in the name of the Father and of the Son and of the Holy Ghost. Amen.
This excerpt is from the final chapter of Way of the Ascetics by Tito Colliander (SVS Press).
“Drawing on collected sayings of the holy men of the East, he presents, for the Western reader, something of the atmosphere of Orthodox spirituality. For Orthodoxy is not primarily a system or a correctness of doctrinal formulations. Doxa means glory. Orthodoxy is therefore concerned with the ‘right glory,’ and it is therefore rooted in the sense of theology as inseparable from human transformation. The purpose of theology is nothing less than the transfiguring of human life ‘from glory to glory’ (2 Cor 3:18)” (from the introduction).