Jesus Prayer - Unification
by Bishop Kallistos - Ware
As soon as we make a serious attempt to pray in spirit and in truth, at once we become acutely conscious of our interior disintegration, of our lack of unity and wholeness. In spite of all our efforts to stand before God, thoughts continue to move restlessly and aimlessly through our head, like the buzzing of files (Bishop Theophan) or the capricious leaping of monkeys from branch to branch (Ramakrishna). To contemplate means, first of all, to be present where one is — to be here and now. But usually we find ourselves unable to restrain our mind from wandering at random over time and space. We recall the past, we anticipate the future, we plan what to do next; people and places come before us in unending succession. We lack the power to gather ourselves into the one place where we should be — here, in the presence of God; we are unable to live fully in the only moment of time that truly exists — now, the immediate present. This interior disintegration is one of the tragic consequences of the Fall. The people who get things done, it has been justly observed, are the people who do one thing at a time. But to do one thing at a time is no mean achievement. While difficult enough in external work, it is harder still in the work of inner prayer.
What is to be done? How shall we learn to live in the present, in the eternal Now? how can we seize the kairos, the decisive moment, the moment of opportunity? It is precisely at this point that the Jesus Prayer can help. The repeated Invocation of the Name can bring us, by God’s grace, from dividedness to unity, from dispersion and multiplicity to singleness. ‘To stop the continual jestling of your thoughts,’ says Bishop Theophan, ‘you must bind the mind with one thought, or the though of One only’.
The ascetic Fathers, in particular Barsanuphius and John, distinguish two ways of combatting thoughts. The first method is for the ‘strong’ or the ‘perfect’. These can ‘contradict’ their thoughts, that is, confront them face to face and repel them in direct battle. But for most of us such a method is too difficult and may, indeed, lead to actual harm. Direct confrontation, the attempt to uproot and expel thoughts by an effort of will often servers merely to give greater strength to our imagination. Violently suppressed, our fantasies tend to return with increased force. Instead of fighting our thoughts directly and trying to eliminate them by an effort of will, it is wiser to turn aside and fix our attention elsewhere. Rather than gazing downwards into our turbulent imagination and concentrating on how to oppose our thoughts, we should look upwards to the Lord Jesus and entrust ourselves into his hands by invoking his Name; and the grace that acts through his Name will overcome the thoughts which we cannot obliterate by our own strength. Our spiritual strategy should be positive and not negative: instead of trying to empty our mind of what is evil, we should fill it with the thought of what is good. ‘Do mot contradict the thoughts which we cannot obliterate by our own strength. Our spiritual strategy should be positive and not negative: instead of trying to empty our mind of what is evil, we should fill it with the thought of what is good. ‘Do not contradict the thoughts suggested by your enemies,’ advise Baranuphius and John, ‘for that is exactly what they want and they will not cease from troubling you. But turn to the Lord for help against them, laying before him your own powerlessness; for he is able to expel them and to reduce them to nothing.’
The Jesus Prayer, then is a way of turning aside and looking elsewhere. Thoughts and images inevitably occur to us during prayer. We cannot simply turn off the internal television set. It is of little or no value to say to ourselves ‘Stop thinking’; we might as well say ‘Stop breathing’. ‘The rational mind cannot rest idle’, says St Mark the Monk, for thoughts keep filling it with ceaseless chatter. But while it lies beyond our power to make this chatter suddenly disappear, what we can do is to detach ourselves from it by ‘binding’ our ever-active mind ‘with one thought, or the thought of One only’ — the Name of Jesus. We cannot altogether halt the flow of thoughts, but through the Jesus Prayer we can disengage ourselves progressively from it, allowing it to recede into the background so that we become less and less aware of it.
According to Evagrius of Pontus (+399), ‘Prayer is a laying aside of thoughts.’ A laying aside: not a savage conflict, not a furious repression, but a gentle yet persistent act of detachment. Through the repetition of the Name, we are helped to ‘lay aside’, to ‘let go’, our trivial or pernicious imaginings, and to replace them with the thought of Jesus. But, although the imagination and the discursive reasoning are not to be violently suppressed when saying the Jesus Prayer, they are certainly not to be actively encouraged. The Jesus Prayer is not a form of meditation upon specific incidents in the life of Christ, or upon some saying or parable in the Gospels; still less is it a way of reasoning and inwardly debating about some theological truth such as the meaning of homoousios of the Chalcedonian Definition. In this regard, the Jesus Prayer is to distinguished from the methods of discursive meditation popular in the West since the Counter-Reformation (commended by Ignatius Loyola, Francois de Sales, Alphonsus Ligouri, and others).
As we invoke the Name, we should not deliberately shape in our minds any visual image of the Saviour. This is one of the reasons why we usually say the Prayer in darkness, rather than with our eyes open in front of an icon. ‘Keep your intellect free from colours, images and forms’, urges St Gregory of Sinai; beware of the imagination (phantasia) in prayer — otherwise you may find that you have become a phantastes instead of a hesychastes! ‘So as not to fall into illusion (prelest) while practising inner prayer,’ states St Nil Sorskii (+1508), ‘do not permit yourself any concepts, images or visions.’ ‘Hold no intermediate image between the intellect and the Lord when practising the Jesus Prayer’, Bishop Theophan writes. ‘… The essential part is to dwell in God, and this walking before God means that you live with the conviction ever before your consciousness that God is in you, as he in everything: you live in the firm assurance that he sees all that is within you, knowing you better than you know yourself. This awareness of the eye of God looking at your inner being must not be accompanied by any visual concept, but must be confined to a simple conviction of feeling.’ Only when we invoke the Name in this way — not forming pictures of the Saviour but simply feeling his presence — shall we experience the full power of the Jesus Prayer to integrate and unify.
The Jesus Prayer is thus a prayer in words, but because the words are so simple, so few and unvarying, the Prayer reaches out beyond words into the living silence of the Eternal. It is a way of achieving, with God’s assistance, the kind of non-discursive, non-iconic prayer in which we do not simply make statements to or about God, in which we do not just form pictures of Christ in our imagination, but are ‘oned’ with his in an all-embracing, unmediated encounter. Through the Invocation of the Name we fell his nearness with our spiritual senses, much as we feel the warmth with our bodily senses on entering a heated room. we know him, not through a series of successive images and concepts, but with the unified sensibility of the heart. So the Jesus Prayer concentrates us into the here and now, making us single-centred, one-pointed, drawing us from a multiplicity of thoughts to union with the one Christ. ‘Through the remembrance of Jesus Christ’, says St Philotheus of Sinai (?ninth-tenth century), ‘gather together your scattered intellect’ — gather it together from the plurality of discursive thinking into the simplicity of love.
Many, on hearing that the Invocation of the Name is to be non-discursive and non-iconic, a means of transcending images and thoughts, may be tempted to conclude that any such manner of praying lies altogether beyond their capacities. To such it should be said: the Way of the Name is not reserved for a select few. It is within the reach of all. When you first embark on the Jesus Prayer, do not worry too much about expelling thoughts and mental pictures. As we have said already, let your strategy be positive, not negative. Call to mind, not what is to be excluded, but what is to be included. Do not think about your thoughts and how to shed them; think about Jesus. Concentrate your whole self, all your ardour and devotion, upon the person of the Saviour. Fell his presence. Speak to him with love. If your attention wanders, as undoubtedly it will, do not be discouraged; gently, without exasperation or inner anger, bring it back. If it wanders again and again, then again and yet again bring it back. Return to the centre — to the living and personal centre, Jesus Christ.
Look on the Invocation, not so much as prayer emptied of thoughts, but as prayer filled with the Beloved. Let it be, in the richest sense of the word, a prayer of affection — although not of self-induced emotional excitement. For while the Jesus Prayer is certainly far more than ‘affective’ prayer in the technical Western sense, it is with our loving affection that we do right to begin. Our inner attitude, as we commence the Invocation, is that of St Richard of Chichester:
O my merciful Redeemer, Friend and Brother,
May I see thee more Clearly,
love thee more dearly,
and follow thee more nearly.
Without denying or diminishing the classic teaching of the Hesychast masters on the Jesus Prayer as a ‘shedding of thoughts’, it has to be acknowledged that over the centuries most Eastern Christians have used the Prayer simply as an expression of their tender, loving trust in Jesus the Divine Companion. And there is surely no harm in that.
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