The present author is insufficiently prepared for an adequate discussion of the next stage in this topic –
the unceasing, spiritual prayer of the heart, marked by a single unwavering thought – otherwise known as the Jesus Prayer. The topic of spiritual sobriety and vigilance, spiritual contemplation and action is every advanced and extremely difficult. I shal limit my efforts to the mentioning of a few applicable comments found in the inexhaustible treasury of the holy Fathers.
St. John of the Ladder instructs that if the mind wants to pray united with the heart and is unable to achieve this, then the prayer should be said with the mouth, while the mind holds and attends to the words of the prayer. In time the Lord wil bless us with the prayer of the heart when we wil be able to pray withou8t constraints and distracting imaginations. This charisma is given, as are al charismata, to the simple and humble soul, in accordance with the austere and precise spiritual order. To the one who is simple, humble and temperate in al things, Christ Himself wil bestow the prayer of the heart.
The so-cal ed Jesus Prayer is simply the repetition of the phrase: “Lord Jesus Christ, have mercy upon me a sinner.” there are some minor variations in the wording. The power of this prayer is unlimited. The very name of Jesus banishes the demons, as St. Anthony the Great tel s us. This prayer and the name of Jesus is repeated by many saints. st. John Chrysostom says that the acquisition of the prayer of the heart is not a matter of one or two days, but involves much time and effort, until the enemy is banished and Christ comes to dwel in our heart. According to St. Neilos the Ascetic, the best defense against the enemies is the name of Jesus. And who are the enemies? Burning desires, sinful delights, diabolical schemes and the like. As to how to say the Jesus Prayer properly we have instructions in the book cal ed Philokalia.
The unceasing prayer comes from great love. It is lost of course when one becomes inattentive, idle and critical. Our love for God cannot be impeded by the work we do. The person of God, no matter what he or she is doing, can have a constant remembrance of God, a constant doxology, a constant thanksgiving. God loves us al , but He loves even more those who love Him. Our prayer reveals the measure of our love for Him.
The infinite love of God for man has provided for prayer, so that, at any moment one so desires and al the days of his life, one can have conversation with God. Al the saints kept their life of prayer unceasing.
Abba Poimen, the great father of discernment, says that there are three most useful principles: fear of God, unceasing prayer, and love for our neighbor. The disciple of Abba Bessarion, Abba Doulas, mentions in the Gerontikon that he found his elder praying continuously with his arms raised for fourteen days. Only after he lowered his arms did the disciple disturb his elder. St. Basil the Great says that unceasing prayer means to so unite yourself with God, through the manner of your whole life, that your very life becomes and unceasing prayer. Abba Isaac says that unless the grace of the Holy Spirit abides in our heart, perfection in this prayer cannot be attained. When the Holy Spirit dwel s in our heart, prayer is not interrupted even when we sleep.
And Niketas Stethatos cal s this unceasing prayer a spiritual reflection, a remembrance of God with persistent contrition.
One of the elders on Mt. Athos related to us that he had received a letter from a simple woman in which, among other things, she wrote: “Father, I am a widow with two children and am working to raise them, etc. Please pray for me because I do not have enough time and I pray only eight hours. .” Yes, you read correctly, eight hours, and she did not consider it enough. Apparently she was practicing the spiritual prayer.
The person who is dedicated to God does not measure, does not calculate, does not give in order to receive.
He or she is offered completely to God and God gives Himself completely in return.