by Ignatius Brianchaninov
Trans. by Father Lazarur (c) 1965 Element Books
Notes by Mark Stavish
The following notes were compiled in 1993 in Providence, Rhode Island as part of a presentation for the local body of the Rosicrucian Order (AMORC). They are currently available in the course work of the Institute for Hermetic Studies and are being offered here as many of the key ideas presented will be found in both exoteric and esoteric practices. Some may recognize that “The Jesus Prayer” has been referenced by Israel Regardie in his work The One Year Manual, and in the Qabala Course of the now defunct Franco-American alchemical organization, The Philosophers of Nature, founded by Jean Dubuis.
In the early years of the 19th century, Bishop Ignatius Brianchaninov of the Russian Orthodox Church, began a series of essays on Hesychasm, or the Jesus Prayer as it is commonly known. These essays dealt with various spiritual exercises that have developed out of very simple Jesus Prayer, which has been used in some form or another, in the monasteries and spiritual schools of Eastern Orthodoxy since slightly after Apostolic times. Under the direction of Saint Gregory of Palamas in the fourteenth century, the Jesus Prayer received its final form.
The purpose of hesychasm is to give expression to those forms of enlightenment that have been used successfully for almost two-thousand years by the Eastern Churches. All of the ascetic writings regarding the Jesus Prayer are found in the five volumes of the Philokalia (greek: Love of Beauty, or Love of Good). Preserved in the monasteries on Mount Athos, the Philokalia contains a collection of writings and guidelines for spiritual development of the Church fathers from the fourth (4th) through fourteenth (14th) centuries.
The collection begins with the four books of Saint Anthony (d. 356 A.D.) and is completed with Saint Gregory of Palamas’ (d. 1360 A.D.) Work on Asceticism. The Philokalai spans one thousand years of Christian thought and the teachings of 35 Church Fathers.
The practice of hesychasm is divided into three sections: first is the repetition of prayer a specific number of times orally; second part is the mental repetition of prayer with an increase in the number of repetitions; and finally, the repetition of prayer using the rhythm of the disciples own heart and placing the prayer on the altar of the heart. From there, the disciple is said to be following Saint Paul’s injunction, “Pray without ceasing” (1 Thess. 5.17).
The purpose of the prayer, unlike prayers of petitioning and requests for gifts, is to unite the heart of the disciple with the heart and soul of Jesus. When used in this fashion, the disciple is remade and changed for the better. Through stern self-discipline and self training, the Inner Self, or Christ Within, is allowed to manifest itself. While this prayer was first developed for monastic use, it was later suggested for use among the laity. However, it was also strongly urged that those who practice hesychasm should do so only under the direction of an experienced spiritual advisor.
Like other forms of spiritual discipline, hesychasm awakens within the psyche of the student all of the various unconscious forces resident within. As one area of the being (the Divine) is given attention, another (the human) attempts to distract the mind and get its attention instead. The more we focus on the Divine aspects of our self, the more we come face to face with the reality of how imperfect we have lived our lives, and of the daily things we do that distract us from God. Through daily prayer, which becomes constant prayer, our souls are awakened. Sensing its ‘dethronement’, the worldly mind seeks to keep its position through daily, or constant actions that distract us from God. It is through these troubles that a spiritual advisor helps the disciple navigate and overcome.
Slowly, through constant practice and dedication, the disciple cuts through the veils of ignorance and mental and emotional turmoil, and enters into the Heart and soul of Christ.
ON THE PRAYER OF JESUS
Several points are constantly repeated by the various authorities on the Jesus Prayer: initial difficulty in success, and prayers of the mind and of the heart. In order to aid us in overcoming these difficulties, we are admonished to “become as little children’ and open up our hearts in humility to God.
The Jesus Prayer is also distinguished by three characteristics that set it apart from other forms of prayer. This ancient formula is said to quicken or vivify our spiritual nature, transform and purify our personality, and finally deify our soul in Christ. Saint John of the Ladder states that constant and humble dedication through this prayer “…will attract divine grace…” to the petitioner.
To aid early practitioners of prayer, so that these gifts of grace might be obtained, certain tools are often used initially. The most common among these is the beaded rosary, used by laity and clergy alike. Upon reception into an order, a new nun or monk is given their rosary and told, “Receive, brother, the sword of the spirit, which is the Word of God. Carry it on your lips, in your mind and in your heart, and say unceasingly: Lord Jesus Christ, Son of God, have mercy on me!”
In order to prepare for the proper use of the Jesus Prayer, students and monks are advised to study the monastic, or solitary life; read the New Testament and the Church Fathers on prayer; and lead a life of action before becoming contemplative. The writings of the Fathers are especially required since it is often said that they may at times be one’s only earthly guide. The availability of experienced Spiritual Directors is often scarce, even in a monastic setting. The life of action is also stressed in that it prepares one for contemplation. Simply setting out for a monastery can more often than not be a retreat from the world out of fear of it or laziness, more than for the love of God. If one is involved in the temptations of the world, and can overcome them, then additional spis training and effort can yield greater successes.
The Way of Saint John of the Ladder is often called the Safe Way for beginners whether they are monks or lay persons. First the prayer is said verbally, with the mouth. This may begin fully out loud in a normal speaking voice and then proceed to a whisper, with the movement of lips barely perceptible. The next stage involves the art of mental prayer, or saying the prayer repeatedly internally to oneself and God. The Final stage involves the experiencing of the prayer as an active part of one’s being, in the heart, as an overwhelming force. The disciple is advised: “..descend with the mind into the Temple of the Heart and from there offer mystical prayer filled with divine grace and power.”
When performing the Jesus Prayer, the practitioner is told to do it in the utmost humility and sincerity, or they leave themselves open to the vice of spiritual pride. Such pride, the Fathers say, is the worst kind of sin, in that it leads us far from God and is delusionary.
What sets the Jesus Prayer apart from other forms of prayer in the West (Roman and Protestant Christianity, and Judaism) is that it constantly refers to the Christ Within each of us. The words of Second Corinthians (13:5) “Christ in you” is taken as the directive and direction for all prayer, contemplation, and spiritual evolution. This singular theme is repeated no less than six times in a single paragraph of Saint Isaac the Syrian:
He who desires to see the Lord within himself endeavors to purify his heart by the unceasing remembrance of God. The spiritual land of man pure in soul is within him. The Sun which shines in it is the light of the Holy Trinity. The air which its inhabitant breaths is the All-holy Spirit. The life, joy, and gladness of that country is Christ, the Light of Light – the Father. That is the Jerusalem or Kingdom of God hidden within us, according to the Word of the Lord. Try to enter the cell within you, and you will see the heavenly cell. They are one and the same. By one entry you enter both. The Ladder to the Heavenly Kingdom is within you. It is built mysteriously in your soul. Immerse yourself within yourself beyond the reach of sin, and you will find there steps by which you can mount to heaven.
This inward journey is characterized by physical isolation and silence coupled with inner isolation and silence. Some of the directions suggest that beginners close themselves in darkened rooms away from the noises of the world and refrain from useless and senseless talking. By conserving the power of speech, the mind is directed inward instead of constantly outward into the world. A darkened room helps direct the senses, particularly sight, toward the Light within. As one advances on the path of spiritual perfection, they find that they are always directed inward, and that they are constantly in a state of prayer, regardless of the noise and disturbances around them.
PREPARATION FOR THE JESUS PRAYER
While there are no point by point prescribed preparations for praying the Jesus Prayer, as authorities stress different points, a compilation of their various ideas does provide a checklist of suggestions.
The first and most critical point stressed by all authorities is the attitude of the practitioner. Humility, sincerity, and an honest yearning to know God are what is required if any initial success is to be had. While true results are the afflatus of Divine Grace, initial results that prepare us for Grace, are a reflection of our individual efforts to purify our heart and mind, so that they may be a worthy Temple of God’s Grace.
To assist in this humility, silence is required. In silence we discover our true self. We discover the many internal and external distractions that exist that turn our attention away from the inner life, and the Christ Within. Silence also adds weight and power for when we do speak, particularly in the early stages of vocalizing the prayer.
From this silence and its discoveries, we must develop the power of attention, or concentration, so as not to be easily distracted when we pray. This increased power of concentration also allows us to “enter the words as into forms” of the prayer. The words take on a meaning and life of their own. They become vessels of the truth they suggest. When we enter into these vessels we lose our sense of self, our ego, and come closer to the Christ Within. While we may shut ourselves up in dark rooms, and close ourselves off from the noise of the street, and even of our own mind, we must realize that those things are only preliminary to prayer. We can do all those things, and still be held in bondage by our ego. By entering into the words, they enter into us, and we “lose the world, but find our soul“ in them. This is why vocalizing of the words is also recommended. By saying the words aloud, it is easier to feel their power and be led by them within.
