N I KITAS STITHATOS, On the Practice of the Virtues: One Hundred Texts
“Those who have passed the mid-point of the first stage of the spiritual path, and who have attained the triad of mystical theology”, Stithatos writes, “engage in a triad of virtues: freedom from passions, purity of intellect that arises from prayer and tears,” and “the indwelling of the Holy Trinity within us.”
A major obstacle to the exercise of virtues is preoccupation with others’ lives and comparisons with them.
This seems to be especially relatable to us in the 21st century.
Don’t most of us lose ourselves through constant comparisons to others? Our achievements are not as satisfactory if we don’t compare them to those less fortunate and congratulate ourselves on our superiority. Or, despite achievements and gifts in our lives, “(we are) engulfed in a slew of despondency” as we feel inadequate compared to others. We cannot find peace in stillness because we feel guilty NOT being engaged in achieving what is considered praiseworthy or performing tasks others deem productive in the pursuit of success. Stillness frighten us less we fall behind or miss out.
“He who in any way compares himself with his fellow ascetics or with the brethren who live with him, Stithatos writes, ” is unaware that he deceives himself and treads a path alien to God. Either he does not know himself or he has deviated from the path that leads heavenwards. But by following this path in modesty of mind, those more spiritually advanced surmount the devil’s ploys and, winged by dispassion and adorned with humility, they attain the heights of spiritual illumination.”
Derailment from the path to God occurs when we base our perception of reality on our own presumptions and not on God’s guidance.
84. If you are puffed up and full of presumption you will never be illumined by compunction or attain the grace of humility. It is through this that the light of God’s wisdom is bestowed on those with contrite hearts, in accordance with the words, ‘In Thy light shall we see light’ (Ps. 36 : 9). 85″. …For the man who lives as most men, prompted by the spirit of presumption, this present life becomes a sea embroiled by the powers of evil…
To escape from the delusion of our own presumptions, we need to return to a God-centered perspective. This requires restraint, self-control and a rigorous denunciation of our own presumptions.
The reorientation from personal presumptions to “the light of God’s wisdom” that he asks us to make is quite radical. We should shift from observing the actions and achievements of others to focusing on understanding the underlying nature of things and discerning the presence of God in them. We are to journey beyond what we see to experience God’s purpose and beauty beneath the surface of even the most mundane objects. This view of the true nature of things brings inner peace.
Bringing inner stillness to their thoughts, this dispassion raises them to a state of intellectual peace, making their intellect visionary and prophetic to the highest degree. (90). When you approach the frontiers of dispassion – attaining a right view of God and the nature of things, and according to your growth in purity ascending to the Creator through the beauty of His creatures – you will be illumined by the Holy Spirit.
Stithatos’s description of a state of tranquility and unity with God is lyrical:
“…you will dwell in the divine realm of God’s blessed glory, all your senses transformed, and at the same time you will live spiritually among men like an angel in a material body.
Yet he warns us of the danger of the demons ready to pounce on us and destroy our stillness with thoughts of lust, superiority, indignation, bitterness, anger or hopelessness. Stillness implies harmony with God’s creation and a state of intellectual peace.
A dispassionate intellect is one that has gained control over its own passions and risen above both dejection and joy. It is neither subject to bouts of depression nor ebullient with high spirits, but is joyful in affiiction, restrained when cheerful, and temperate in all things.
Let’s not deceive ourselves. No matter how deeply we repent and how strictly we follow ascetic principles, the temptation to react passionately is a sign of re-emerging passions.
A good spring does not produce turbid, foul-smelling water, redolent of worldly matter; nor can a heart that is outside the kingdom
Yet, there is hope in our mastery of spiritual warfare.
If you have embarked on the task of despoiling the hostile spirits through the practice of the virtues, see that you are thoroughly armed with the weapons of the Spirit. Are you aware of who it is you want to despoil?
Readings in Philokalia 