On The Prayer of Jesus, Part Two

THE SPIRITUAL FIRE

The most spoken of phenomena in mystical prayer of East and West is the acquiring of the Inner Spiritual Fire. The fire is a direct result of one’s honest and sincere, heartfelt desire for union with God. To aid in realization of that desire, disciples are admonished with Psalm 45:11, “Be still and realize” the Christ within you. Saint John of the Ladder wrote regarding the spiritual fire: “When the [spiritual] fire descends into the heart it revives prayer. And when prayer has risen and ascends to heaven, then the descent of the fire takes place into the cenacle (upper room) of the soul.”

Saint John further adds regarding the effects of the fire:

The holy and heavenly fire scorches some on the account of their defective purity; but others it enlightens…the same fire is called a consuming fire and illuminating light… some leave their prayers as if it were a hotly heated bathhouse, feeling a certain relief from defilement and earthliness…others go out shining with light and arrayed in a double garment of joy and humility…those who feel neither of these effects are still praying bodily…

Many of the ancient authorities caution their spiritually young students about expecting too much too soon in their efforts at prayer. Some will throw themselves into the contemplative life with such zealousness that they easily become imbalanced mentally and emotionally. The most common expression of this imbalance, and the most dangerous spiritually, is the manifestation of spiritual hubris, or pride. “Vanity in prayer” as it is called, is the single most common and dangerous obstacle to the student’s spiritual unfoldment. In the Christian tradition it is pride that caused Lucifer, or the “Shining One”, to fall from Divine Grace and rebel against the Will of God. Lucifer’s resulting punishment was to be cast into a state of damnation in which he could not experience Love – the greatest power of the mystic and of God.

To help avert the development of spiritual vanity, or to curb and overcome it once it has begun, several steps are recommended. Books, especially the monastic texts, are highly recommended. However, it is critical that the texts used be at or close to the level of prayer and understanding that the student is capable of. Such texts reflect back to students what is necessary for their understanding and slowly pull them forward on the path of higher levels of prayer. The orthodox and conventionally used monastic and religious texts are strongly suggested because they have been used for generations of monks and have proven their usefulness. They have also been interpreted extensively along orthodox religious lines, and are free from actual or perceived heresies, which could lead the student astray. Like all good texts, they also clearly and precisely reflect the attainments, experiences, and level of wisdom of those who have gone before and written them.

BREATHING AND PRAYER

Saint Nile Sorsky suggests that beginners breathe gently in and out of their nose. This calms the mind and body preparing it for prayer. It is also to be used to keep the mind from wandering, or to bring it back once wandering has begun. The relationship between emotions, mental calmness and rapidity, and states of awareness are strongly recognized. By breathing in and out of the nose, with mouth shut, it is suggested by many or oriental Schools of mysticism that the nerve endings in the bridge of the nose, between the eyebrows, are stimulated. This area of nerves, and an ancient and now dormant visual organ, correspond to the region where psychic vision is said to be produced. It is also suggested by a Tibetan authority, that memory is increased by stimulating the bridge of the nose through such breathing as well as physically rubbing it while doing so in order to increase the flow of blood to the region. While there is no mention specifically in Orthodoxy of a similar organ, such as a Third Eye, producing psychic visions, spiritual visions and prophecy are said to be among the blessings of Divine Grace to those who practice sincere meditations and seek to purify themselves in service to God.

Saint Gregory the Sinaite suggests that prayer be done every morning and evening, such periods have been commonly recommended by occidental and oriental authorities for thousands of years. Not only are the distractions of daily life less vibrant, but it anchors the beginning and end of each day in thoughts and dedication to God. St. Gregory recommends that breathing in and out of the nose also be coupled with bending forward while retaining the breath, and the intention of leading the mind down from the head to the heart.

While the recommendation of centering one’s consciousness in the heart is well established, the concept of mind as separate and independent of the head (or brain) or the heart suggests awareness as an aspect of the soul and not the physical body exclusively. It has the inherent concept of choice, or will, connected with it, in that we can choose what we wish to be aware of, and then direct our attention via our will, to that awareness. Because of the almost inherent conflict involved in the willed and directed movement of the mind from the brain to the heart and the ensuing struggle between the two organs, patience and perseverance are the qualities that are required. “The Kingdom of Heaven is taken by force and the forceful capture it” (Matt. 11:12) we are reminded. Yet ultimately, the union of heart and head are delivered by Divine discretion or Grace.

Saint Nicephorus of Mount Athos says that breathing should be done with the mouth closed and in accordance with the beating of the heart.

You are aware that our breathing by which we live is an inhaling and exhaling of air. The organs that serve for this purpose are the lungs which surround the heart. They pass air though themselves and flood the heart with it. Thus breathing is the natural way to the heart. And so, collect your mind and conduct it by way of your breathing by which air passes to the heart and together with the inhaled air force it to descend into the heart and stay there. And train it not to come out of there quickly; for at first this inner enclosure and restraint is very wearisome, but when it becomes accustomed to it, then on the contrary it does not like whirling without, because it is there filled with joy and happiness. Just as when a man who has been away from home returns, he forgets himself for joy that he is again with his wife and children, embraces them and cannot stop talking to them – so too the mind, when it is united to the heart, is filled with unutterable joy and sweetness. Then it sees that the kingdom of heaven is truly within us, for it now sees it within itself. And as it seeks with pure prayer to stay and be strengthened in it, it regards all outward things as repulsive and hateful.

When you enter the place of the heart as I have shown you, give thanks to God and, while glorifying His goodness, always maintain this activity; it will teach you what you will never learn in any other way. And you should also know that when your mind is established in the heart, it must not remain there silent and idle, but must unceasingly make the prayer: Lord Jesus Christ, Son of God, have mercy on me! This prayer, by holding the mind without dreaming, renders it inaccessible and immune to the appeals of the enemy and daily leads it more and more into love and longing for God.

But if after labouring much, brother, you cannot enter the domain of the heart as I have told you, do as I shall further tell you, and with God’s help you will find what you are seeking. You are aware that the power of speech is located in the breast. For within the breast when our mouth is silent, we speak, deliberate, say prayers, sing psalms, and so on. And so, having driven out every thought (for you can if you want to), make this faculty of speech say: Lord Jesus Christ, Son of God, have mercy on me! And force it to cry within the breast instead of any other thought only this. If you do this for some time the entry into the heart will be opened to you without any doubt, as I have already written, having learned it from experience. And with much yearning and sweet attention there will also come to you a whole host of virtues: love, joy, peace and rest, on account of which your every wish will be fulfilled through Jesus Christ our Lord. (Philokalia, Profitable Discourse on Sobriety or Vigilance.)

Saints Kallistuss and Xanthopoulus recommend gentle breathing. Through such breathing the attention or focus is gathered and then the silence of prayer can be entered. (2 Cor. 13:5) Christ in you, is entered through the doors of silence.

When performing the Jesus Prayer, several things are suggested. While a rosary can be used, it is at best seen as a crutch, and at worst a distraction, from the inward path. Bow at the waist when saying the prayer, with eyes half closed, and the left hand over the heart, to feel the power of speech in the breast. Pray in a dark cell so as not to be distracted, sitting on a low stool. When warmth in the heart is felt, it should be passed on to other parts of the body as well, and not allowed to collect in any one area. Breathing is slow, but is not to be held for long periods of time.

Constantly, throughout all of the literature, a single predominant warning is given to all students–go slowly! To force oneself to go too quickly is to risk deluding oneself as to the real purpose of prayer and their achievements at prayer.

The three parts of the heart correspond to the three parts of the soul, according to St. Theophylact who refers to Basil the Monk in this regard. The upper part corresponds to speech, or reason; the middle part fervor or emotional commitment to the spiritual life; the lower part to human desire.

OTHER METHODS

Saint Symeon stated that by focusing the attention of the navel and imagining a great light the wonders of the celestial universe would be revealed. While some Orthodox writers call this statement nonsense, it is similar to the advice given to students of yoga regarding the solar plexus, which is located in the area slightly above the navel.