Mental prayer and people in the world

The question always arises: Can those who live in the world engage in mental prayer? To those who ask, we respond in the affirmative. Yes. In order to make our exhortation to those interested, but also the suggestion to those who do not know, understandable, we briefly explain this subject, so that they are not troubled by the perhaps different interpretation and definition of “mental prayer”.

In general, prayer is the only obligatory and necessary work and virtue for the entire rational nature, sensible and intellectual, human and angelic, and for this reason we are commanded to practice it without ceasing.

Prayer is not divided dogmatically into types and ways, but, according to our Fathers, every type and way of prayer is beneficial, as long as it is not a diabolical deception and influence. The purpose of this work of all virtue is to turn and keep the mind of man to God. For this purpose, therefore, our Fathers devised easier ways and simplified prayer, so that the mind may more easily and more steadily turn and remain to God. In the other virtues, other members and senses of man also intervene, while in blessed prayer the mind MONASTERY acts entirely; therefore, much effort is needed in its encouragement and restraint, so that the prayer may be fruitful and accepted. Our most holy Fathers, who loved God completely, had as their main concern to unite and remain constantly with Him; therefore, they directed all their effort to prayer, as the most effective means.

Of the other ways of prayer, as known and customary to almost all Christians, we will not speak now, except for the so-called "noen prayer" which we are constantly asked about. It is a subject that today concerns the pious multitude of believers, because it is almost ignored and often misinterpreted and described rather fantastically. The exact manner of application, as well as the results of this theocratic virtue, from purification to that sanctification to which it leads, we will leave to the Fathers to tell us. We, the humble, will only mention so much as is capable of clarifying and convincing our brothers who live in the world, how they should deal with it.

The Fathers called it noeran, because it is done with the mind, but they also call it nipsis, which again almost means the same thing. Our Fathers define the mind as a free and curious being, which does not tolerate limitations and is not even convinced for long of something that it cannot pronounce on its own. For this reason, firstly, they chose only a few words in a very simple prayer, “Lord Jesus Christ, Son of God, have mercy on me,” so that it would not require much effort on the part of the mind to hold a prolonged prayer; secondly, they turned the mind inwardly, to the center of our rational being, where, remaining motionless with the meaning of the divine invocation, of the sweetest name of our Lord Jesus, it would feel the divine consolation as soon as possible. It is impossible, according to the Fathers, for our All-Good Lord, who so desires the salvation of people, to not listen to us while constantly invoking Him.

But since the virtue that is sought to be achieved by nature also needs the necessary means, so this sacred work also needs the almost necessary elements. A certain quietness, carelessness, avoiding the knowledge and narration of what is happening, according to the Fathers, "giving and receiving", temperance in general and the resulting general silence. Then, persistent continuity and habit do not seem to be impossible for the pious interested in this sacred work. A good habit in a period of time of the day and night, always approximately the same, will be a good beginning.

We have certainly emphasized perseverance as the most necessary element in prayer, and it is rightly emphasized by the holy Paul, “persevere in prayer.” Especially than the other virtues, prayer requires effort throughout our lives, and for this reason I repeat to those who are trying not to burden themselves, nor to think of the need for perseverance as a failure in this laborious work.

At first, it is necessary to say the prayer in a whisper, or even louder, when there is internal violence and resistance. When this good habit is achieved, so that the prayer can be easily held and said, then we can turn inwardly with complete external silence. In the booklet “Adventures of a Pilgrim”, in its first part, a good example is given for the introduction to the prayer. Therefore, good perseverance and effort, always with the same words of the prayer, without changing them often, will give birth to the good habit and this will then bring the control of the mind, when the presence of Grace will also be manifested.

Just as every virtue corresponds to a result, so too prayer has as its result the purification of the mind and illumination and reaches the ultimate and perfect good, union with God, that is, this very deification. However, the Fathers also say that it is up to man to seek and strive to enter the path that leads to the city and, if by any chance he has not reached the end because he has not arrived for many reasons, God counts him among those who have finished. And to be more clear, especially on the subject of prayer, I say that all of us Christians should strive in prayer, especially in this so-called monologic or mental prayer, and wherever one reaches it, there is much gain.

In the presence of prayer, man does not surrender to the awaiting temptation, because its presence is vigilance and its essence is prayer; therefore, “he who watches and prays does not enter into temptation.” Then, man does not surrender to darkness, so that he may be unreasonable and err in his judgment and decision. Then, he does not fall into laziness and negligence, which are the basis of many evils. And again, he is not defeated by passions and weaknesses where he is weak and especially when the causes are present nearby. On the contrary, his zeal and piety increase. He becomes eager for good deeds. He becomes diligent and forgetful. And he increases from day to day his faith and love for Christ, and this excites him to all virtues. We have many examples of contemporary people, especially young people, who, through the good habit of prayer, were saved from terrible dangers, from falling into great evils, or even from fatal symptoms.

Therefore, prayer is the duty of every believer, of every age, gender and condition, regardless of place, time and manner. Through prayer, divine Grace is activated and provides solutions to problems and temptations that concern the believers, so that, according to Scripture, “whoever calls on the name of the Lord will be saved.”

There is no danger of error, as is propagated by some ignorant people, it is sufficient only that the prayer be said in a simple and humble manner. It is very necessary, when the prayer is said, that no image be represented in the mind, neither of our Lord Christ in any form, nor of the Lady Theotokos, nor of any other person or representation. The image is the way of scattering the mind. Again, through the image, the entry of thoughts and error occurs. The mind should remain in the meaning of the words of the prayer and with great humility, the person should accept divine mercy. Any fantasies, lights, movements, and clicks and noises are unacceptable, as diabolical tricks to prevent deception. The way Grace appears to the initiates is spiritual joy, tears calm and joy, and calm fear from the memory of sins increases mourning and weeping. Grace gradually becomes a sense of the love of Christ, at which point the flatulence of the mind completely disappears and the heart is warmed in the love of God so much that it thinks it can bear no more. At other times, it thinks and wants to remain forever exactly as it is and not ask for anything else to see or hear. All these and various other forms of perception and consolation are initiators to those who try to say and keep the wish, as far as it depends on them and is able. Up to this point, which is so simple, I think that every soul who has been baptized and lives an Orthodox life can apply it and be attuned to this spiritual joy and gladness, while at the same time having divine protection and help in all of its actions and actions.

I repeat again my exhortation to those who love God and their salvation not to delay in trying this good work and habit and they will not find reasons to thank God for the Grace and mercy that He provides to those who toil a little in this work. And I say this to them for courage, so that they may not hesitate or become discouraged by the little resistance or fatigue that they will encounter. Contemporary Elders that we have met had many disciples in the world, men and women, married and unmarried, who not only reached the introductory state, but also ascended further with the Grace and mercy of our Christ; “that being deaf in the eyes of the Lord, you become rich in poverty.” There is, I think, no simpler and easier spiritual endeavor, with such multiple benefits and benefits, that is achievable by almost everyone, in today's whirlwind of so much turmoil, denial, and disbelief, than this small wish.

It is obligatory for one to say this little prayer, which contains within it faith, confession, invocation and hope, while sitting, moving, working, and, if necessary, even in bed, and in general, wherever and however one is, and with such little effort and insignificant effort, one perfectly fulfills the universal commandment “pray without ceasing.” In whatever words of our Fathers one may turn, or even in their wonderful lives, one will find almost no other virtue so highly praised and so zealously and persistently practiced, that it MONASTERY constitutes the most powerful means of success in Christ. It is not our purpose to extol or describe this Queen of virtues, for whatever we say, we will rather diminish her. Our goal is to motivate and encourage every believer in her work, and each one will then learn from their own experience that we said very little.

You who are able, the desperate, the sad, the ignorant, the faithless and the variously tested, act in the consolation and solution of your problems. Our sweet Jesus Christ, our Life, announces to us that “without Him we can do nothing”. Here, then, by constantly calling upon Him, we are never MONASTERY and, therefore, “we are always strong and will be strong through Him”. Here is the correct meaning and application of the important verb of Scripture, “call upon me in the day of your trouble and I will deliver you and glorify you”. We should not only "in a day of tribulation", but constantly invoke His all-holy name, so that our mind may be enlightened, so that we may not enter into temptations. And if anyone wants to walk even higher, where the all-holy Grace will draw him, from this introduction he will pass and "be spoken" to him and about Him, when he reaches there.

As a conclusion to what has been written, we repeat our exhortation, or rather our encouragement, to all the faithful, that they can and should engage in the prayer "Lord Jesus Christ, have mercy on me," the so-called "mental prayer," with the certain belief that they will benefit greatly at whatever stage they reach. The remembrance of death and a humble attitude, with the other aids we have mentioned above, guarantee success through the grace of Christ, whose invocation will be the goal of good employment. Amen.

Source: Elder Joseph, Athonite Messages, Psychofeli Vatopedina 8, 3rd Edition, Published by the Holy Great Monastery of Vatopedi, Mount Athos 1999