Podcasts about ascetical

The very words of St. John Climacus seem to carry us up to heights hitherto unknown and unexpected. The experience of this ascent takes place as we feel our hearts begin to burn for love of God and the desire for him in prayer.  St. John quickly moves us away from looking at prayer as a mere discipline and rather our being drawn into the depths of Mystery, the very Mystery of the Triune God.  The act of praying is a blessing in and of itself. To enter into this converse with God is also to experience the action of the Spirit within our hearts, the groans of Love that are beyond words.   In all of this, St. John reshapes are understanding of the nature of prayer. It is not a discipline but an expression of our true nature in Christ. We are to become prayer, consumed by love for the Lord; anxious to show that love and treat it cheaply.  Faith, St. John tells us, gives wings to prayer. Through it we see with clarity our hearts' desire. An urgent longing takes hold of the heart that seeks quick satisfaction; that is, seeks to take hold of the Beloved without delay. --- Text of chat during the group:   00:08:23 Bob Cihak, AZ: P. 237, #26   00:12:17 iPhone: Thank you, Bob   00:12:37 Myles Davidson: Hi Father. Which edition of Isaac the Syrian's AH will you be using?   00:13:38 iPhone: Beautiful book   00:13:51 Bob Cihak, AZ: Previous posts don't show for newcomers, so I repeat: P. 237, #26   00:14:02 Bob Cihak, AZ: Yes! “The Ascetical Homilies of Saint Isaac the Syrian, revised 2nd Edition” published by Holy Transfiguration Monastery, https://www.bostonmonks.com/product_info.php/products_id/635 .   00:14:16 Cindy Moran: I just got mine in the mail---loving the glossary.   00:14:43 Cindy Moran: Excellent...yes!   00:26:15 Anthony: I think the focus on law and duty that we see in some Catholic subcultures damages our understanding of prayer in this mystical way. At least, I think it was not healthy for me, with efforts like "storm heaven with this novena."   00:27:53 Myles Davidson: Reacted to "Yes! “The Ascetical ..." with ❤️   00:30:43 Anthony: Another thing about legalism is that it chokes faith.   00:34:13 Anthony: Like how God said His name was blasphemy among the nation's by bad behavior of the Chosen people.   00:35:35 Kate : I have had to undo a lot of this strict legalistic teaching over the years.  Sometimes I fall back into it, and I think it is actually easier for my mind to grasp this legalism rather than open myself and surrender myself to the Love of God.  His Love is almost incomprehensible sometimes, but wonderfully so!   00:35:42 iPhone: Glad you mentioned corporal punishment. When I was five or six, I realized how unjust this violence was and I saw that the nun hit us hard enough to make us cry. In my desire for Justice, I resolved not to cry and I didn't. After that I was marked as a problem child and never got a break. So, yeah, learning to trust is big   00:36:49 iPhone: The nuns meant our best, I'm sure. But something was really off with Irish Catholicism at that time (early 60s)   00:37:13 Anthony: Replying to "The nuns meant our b..."     It's Jansenism   00:38:19 iPhone: I think Jansenism is applicable but not the whole story   00:39:21 iPhone: Oh this is Una. Forget to put in my name   00:55:33 Cindy Moran: It's a sort of Divine healing radiation   01:04:21 Erick Chastain: Sorry about that got in car mode   01:04:27 iPhone: Ignatius and remote preparation   01:06:53 Jeff O.: So it all starts with obedience….is this the general movement…recognizing that it's not quite so linear? obedience —> humility —> discernment —> dispassion —> true prayer   01:12:22 Jacqulyn: Reacted to "Sorry about that got..." with

discuss the chronological and kairos nature of time and its dimensions in the liturgy, particularly on Sunday. Here are some of the topics explored in this episode: The definition of liturgy: Liturgy is the perichoresis of the Trinity kenotically extended to invite our synergistic ascent into deification. From the discussion with Dr. Fagerberg: This is why it's important for worshiping on Sunday, the Lord's Day for the Lord's people in the Lord's house at the Lord's table. Sunday is this eighth day, the day of the resurrection. After six days of creation, got rested on the seventh, and when humanity fell into sin, God had to act again. So Sunday, the day of resurrection, is like one more day in the Book of Genesis being added as an appendix. And Taft says to anyone beginning the study of Sunday, "The initial impression is one of confusion." Sunday is the first day, the day of creation, the day of light, the day of the new time. I think it's just named the cosmic dimensions of Sunday, but it's also the last day, the eighth day, the day beyond the days, the day of Jubilee, the day of the end time. The post PSM11 – Ascetical Struggle and a Mystical Joy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

HOMILIES 41 - 77 (Part 3 of 3) Published by: Holy Transfiguration Monastery - Brookline, Massachusetts --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

HOMILIES 1 - 10 Published by: Holy Transfiguration Monastery - Brookline, Massachusetts https://www.bostonmonks.com/product_info.php/cPath/75_105/products_id/635 --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

HOMILIES 1 1 - 40 Published by: Holy Transfiguration Monastery - Brookline, Massachusetts ⁠https://www.bostonmonks.com/product_info.php/cPath/75_105/products_id/635⁠ --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

What is like to enter into the 7th Dwelling Place?  What was it like for St. Teresa?  Then we turn to a discussion about spiritual marriage.  We focus on what this experience/union with God was like for St. Teresa.  These chapters truly help us to have Holy Amazement!   RESOURCES:  “Interior Castle, Study Guide, 2nd Edition” by St. Teresa of Avila; Translated and Prepared by Kieran Kavanaugh, OCD; ICS Publications. “The Collected Works of St. Teresa of Avila,” Vol. 1 (includes “The Book of Her Life, Spiritual Testimonies, Soliloquies”) by St. Teresa of Avila, Translated by Kieran Kavanaugh, OCD and Otilio Rodriguez, OCD; ICS Publications. “The Ordinary Path to Holiness” by R. Thomas Richard, PhD; St. Pauls, 2003. “Journey into Divine Intimacy with St. Teresa of Avila” by Sr. Leslie Lund, OCDH; Carmelite Sisters of Mary Publishers, 2019. “The Interior Journey Toward God:  Reflections from Saint Teresa of Avila,” by John Paul Thomas; My Catholic Life! Inc., 2022. “I Want to See God” by P. Marie Eugene, OCD; Christian Classics. “The Spiritual Life:  A Treatise on Ascetical and Mystical Theology” by Adolph Tanquerey, SS, DD; Tan Books. “Divine Intimacy” by Fr. Gabriel of St. Mary Magdalen, OCD; Tan Books.    

The Ascetical Homilies of Saint Isaac the Syrian (Complete & Unabridged Ascetical Homilies One through Seventy-Seven) 16 hours 52 minutes --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

The Light Gate Welcomes Marilynn Hughes About the Guest: Marilynn founded The Out-of-Body Travel Foundation in 2003 (Mission: Reduce Spiritual Hunger Worldwide). Marilynn has experienced, researched, written, and taught about Out of Body Travel and Mysticism since 1987 and has spoken on dozens of radio and television programs to discuss her thousands of out of body experiences. She has studied the Ancient Sacred Texts of all Major and Minor World Religions, as well as Catholic Mystical, Ascetical, Biblical, Doctrinal, Dogmatic, Systematic, Liturgical, Catechetical and Moral Theology. She has also studied Individual Schools of Theology, to include Franciscan, Carmelite, Ignatian, Dominican, and Benedictine. Marilynn has also trained as a Remote Viewer in Transdimensional, Controlled and Associative Remote Viewing and is a Hypnotherapist. She received certifications in various psychological and therapeutic modalities including NLP, REBT, CBT, ACT, DBT, MBCT, EFT, TFT, SFBT and NBA Therapies. Marilynn Hughes has authored 109 books, 40 magazines and 18 CD's on Out of Body Travel and Comparative Religious Mysticism including her seminal classic The Mysteries of the Redemption: A Treatise on Out-of-Body Travel and Mysticism, which is in development to create a feature film/tv series based on her experiences. She was featured in the documentary film, The Road to Armageddon: A Spiritual Documentary, and in Documentary Film Productions: The Grand Phases of the Soul, The Stairway from Earth to Heaven, How to Have an Out-of-Body Experience, The Tao of Mysticism, The Initiations into the Mysteries, The Rites of Passage, The Prayer of the Twelfth Hour and At the Feet of the Masters. She is the author of an English Language Encyclopedia of Ancient Sacred Texts, The Voice of the Prophets: Wisdom of the Ages (In Twelve Volumes). Her out of body travel work has been featured in The Encyclopedia of the Unseen World, by Constance Victoria Briggs and in Extra-Planetary Experiences: Alien Human Contact and the Expansion of Consciousness, (along with Dr. Edgar Mitchell and Ingo Swann) by Dr. Thomas Streicher. KC Armstrong, (Former Producer of the Howard Stern Show), in his book named Marilynn as one of thirteen Simply Amazing Women. Marilynn Hughes has been the subject of several Out of Body Travel Research Studies including The Out-of-Body Experiment by Alex Tsakiris of Skeptiko. Marilynn Hughes and Dr. Rudy Schild (Professor Emeritus Astrophysics Harvard) co-authored a chapter entitled The Science for Moral Law. She has been featured on Coast to Coast AM with George Noory, Midnight in the Desert with Art Bell, the Joan Rivers Show among others. Marilynn Hughes was on the the original board of The Dr. Edgar Mitchell Foundation for Research into Extraordinary Experiences and is a continuing contributor. She came across her vocation unexpectedly. When she was nine years old, she had her first profound out of body experience wherein she saw the heavens open and a beautiful marble staircase surrounded by angels which led to the throne of God. In this out of body experience, she was told many things, among them that He would return to her later in her life and give her a mission to fulfill in relation to out of body travel. When she was 22 years old, she had her first out-of-body experience in adulthood which began a process of journaling which would unleash thousands of out of body travel and mystical experiences over the next decades. As result of these words, the vision for The Out-of-Body Travel Foundation was born. Says Marilynn, ‘Our mission came from the words of Mother Teresa, “The greatest disease in the West today is not TB or leprosy; it is being unwanted, unloved, and uncared for. We can cure physical diseases with medicine, but the only cure for loneliness, despair, and hopelessness is love. There are many in the world who are dying for a piece of bread but there are many more dying for a little love. The poverty in the West is a different kind of poverty -- it is not only a poverty of loneliness but also of spirituality. There's a hunger for love, as there is a hunger for God.”' Links: https://www.facebook.com/marilynnhughes https://outofbodytravel.org https://www.facebook.com/groups/outofbodyexperiences https://www.youtube.com/user/MarilynnHughes

The Light Gate Welcomes Marilynn Hughes About the Guest: Marilynn founded The Out-of-Body Travel Foundation in 2003 (Mission: Reduce Spiritual Hunger Worldwide). Marilynn has experienced, researched, written, and taught about Out of Body Travel and Mysticism since 1987 and has spoken on dozens of radio and television programs to discuss her thousands of out of body experiences. She has studied the Ancient Sacred Texts of all Major and Minor World Religions, as well as Catholic Mystical, Ascetical, Biblical, Doctrinal, Dogmatic, Systematic, Liturgical, Catechetical and Moral Theology. She has also studied Individual Schools of Theology, to include Franciscan, Carmelite, Ignatian, Dominican, and Benedictine. Marilynn has also trained as a Remote Viewer in Transdimensional, Controlled and Associative Remote Viewing and is a Hypnotherapist. She received certifications in various psychological and therapeutic modalities including NLP, REBT, CBT, ACT, DBT, MBCT, EFT, TFT, SFBT and NBA Therapies. Marilynn Hughes has authored 109 books, 40 magazines and 18 CD's on Out of Body Travel and Comparative Religious Mysticism including her seminal classic The Mysteries of the Redemption: A Treatise on Out-of-Body Travel and Mysticism, which is in development to create a feature film/tv series based on her experiences. She was featured in the documentary film, The Road to Armageddon: A Spiritual Documentary, and in Documentary Film Productions: The Grand Phases of the Soul, The Stairway from Earth to Heaven, How to Have an Out-of-Body Experience, The Tao of Mysticism, The Initiations into the Mysteries, The Rites of Passage, The Prayer of the Twelfth Hour and At the Feet of the Masters. She is the author of an English Language Encyclopedia of Ancient Sacred Texts, The Voice of the Prophets: Wisdom of the Ages (In Twelve Volumes). Her out of body travel work has been featured in The Encyclopedia of the Unseen World, by Constance Victoria Briggs and in Extra-Planetary Experiences: Alien Human Contact and the Expansion of Consciousness, (along with Dr. Edgar Mitchell and Ingo Swann) by Dr. Thomas Streicher. KC Armstrong, (Former Producer of the Howard Stern Show), in his book named Marilynn as one of thirteen Simply Amazing Women. Marilynn Hughes has been the subject of several Out of Body Travel Research Studies including The Out-of-Body Experiment by Alex Tsakiris of Skeptiko. Marilynn Hughes and Dr. Rudy Schild (Professor Emeritus Astrophysics Harvard) co-authored a chapter entitled The Science for Moral Law. She has been featured on Coast to Coast AM with George Noory, Midnight in the Desert with Art Bell, the Joan Rivers Show among others. Marilynn Hughes was on the the original board of The Dr. Edgar Mitchell Foundation for Research into Extraordinary Experiences and is a continuing contributor. She came across her vocation unexpectedly. When she was nine years old, she had her first profound out of body experience wherein she saw the heavens open and a beautiful marble staircase surrounded by angels which led to the throne of God. In this out of body experience, she was told many things, among them that He would return to her later in her life and give her a mission to fulfill in relation to out of body travel. When she was 22 years old, she had her first out-of-body experience in adulthood which began a process of journaling which would unleash thousands of out of body God.”' Links: https://www.facebook.com/marilynnhughes https://outofbodytravel.org https://www.facebook.com/groups/outofbodyexperiences https://www.youtube.com/user/MarilynnHughes

Marilynn Hughes founded ‘The Out-of-Body Travel Foundation' in 2003 (Mission – Reduce Spiritual and Physical Hunger Worldwide). Marilynn has written 75 books, 40 magazines and around 15 CD's on Out-of-Body Travel and Comparative Religious Mysticism. These books, along with accompanying music and art, are all available for free download. Marilynn has experienced, researched, written and taught about Out-of-Body Travel and Mysticism since 1987 and has appeared on innumerable radio and television programs to discuss her thousands of out-of-body experiences. She has studied the Ancient Sacred Texts of all Major and Minor World Religions extensively, as well as, Catholic Mystical, Ascetical, Biblical, Doctrinal, Dogmatic, Systematic, Liturgical, Catechetical, Moral Theology and Individual Schools of Theology, i.e. Franciscan, Carmelite, Ignatian, Dominican, Benedictine, etc. Marilynn Hughes was a Staff Writer and Featured Catholic Writer on Suite 101's Online Encyclopedia for several years. The Out-of-Body Travel Foundation's Marilynn Hughes is the author of the first and only English Language Encyclopedia of Ancient Sacred Texts, 'The Voice of the Prophets: Wisdom of the Ages,' in Twelve Volumes. She was featured in the documentary film 'The Road to Armageddon: A Spiritual Documentary which has been viewed by well over half a million people. She's been included in 'The Encyclopedia of the Unseen World,' (By Constance Heidari, Red Wheel Weiser) and 'Extra-Planetary Experiences: Alien Human Contact and the Expansion of Consciousness,' by Dr. Thomas Streicher. Marilynn was invited to speak at the International Institute of Integral Human Sciences Conference (UNITED NATIONS NGO), the International YOG Festival (Bhandari Yogayurved Center, by C.M. Bhandari, Former Ambassador to India) and the London Conference for Consciousness and Human Evolution (who choose nine top Global Scientists, Humanitarians and Mystics) to speak about their work. Marilynn has been the object of a Scientific Study on Out-of-Body Experiences and was a subject in several other Research Studies. She spent two years on the original board of 'The Dr. Edgar Mitchell Foundation for Research into Extraterrestrial Experiences.' Dr. Rudy Schild, Professor Emeritus Astrophysics Harvard and Editor of the Journal of Cosmology, and Marilynn Hughes have co-authored a chapter ('The Science for Moral Law) which is included in Volume III of 'The Change,' by Jim Britt and Jim Lutes. Marilynn has joined James Van Praagh and the research team at 'The Afterlife Uncovered' which hopes to produce a documentary and subsequent television series. Although a devout Catholic and loyal to the teaching authority of the Magisterium of the Catholic Church, 'The Out-of-Body Travel Foundation's' Marilynn Hughes has received certifications and education in interfaith fields for the purpose of serving all of our brothers and sisters in the Lord. (Honorary Doctorate in Divinity and Metaphysics, Certification as Chaplain, Spiritual Counselor and Interfaith Ministry). She is also a Fifth Epochal Ambassador for the Urantia Revelation through the Uversa Foundation. 'The Out-of-Body Travel Foundation' is also included in the Global New Age Directories. Marilynn came across her vocation unexpectedly. When she was nine years old, she had her first profound vision wherein she saw the heavens open and a beautiful marble staircase surrounded by angels led to the throne of God. In this experience, she was told many things, among them that He would return to her later in her life and give her a mission. When she was 22 years old, she had her first out-of-body experience completely unexpectedly which began a process of journaling which would unleash thousands of out-of-body travel and mystical experiences over the next decades which began and led the process which changed her life, her career and her focus from then forward.

discuss the chronological and kairos nature of time and its dimensions in the liturgy, particularly on Sunday. Here are some of the topics explored in this episode: The definition of liturgy: Liturgy is the perichoresis of the Trinity kenotically extended to invite our synergistic ascent into deification. From the discussion with Dr. Fagerberg: This is why it's important for worshiping on Sunday, the Lord's Day for the Lord's people in the Lord's house at the Lord's table. Sunday is this eighth day, the day of the resurrection. After six days of creation, got rested on the seventh, and when humanity fell into sin, God had to act again. So Sunday, the day of resurrection, is like one more day in the Book of Genesis being added as an appendix. And Taft says to anyone beginning the study of Sunday, "The initial impression is one of confusion." Sunday is the first day, the day of creation, the day of light, the day of the new time. I think it's just named the cosmic dimensions of Sunday, but it's also the last day, the eighth day, the day beyond the days, the day of Jubilee, the day of the end time. The post PSM11 – Ascetical Struggle and a Mystical Joy – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Marilynn Hughes founded ‘The Out-of-Body Travel Foundation' in 2003 (Mission – Reduce Spiritual and Physical Hunger Worldwide). Marilynn has written 75 books, 40 magazines and around 15 CD's on Out-of-Body Travel and Comparative Religious Mysticism. These books, along with accompanying music and art, are all available for free download. Marilynn has experienced, researched, written and taught about Out-of-Body Travel and Mysticism since 1987 and has appeared on innumerable radio and television programs to discuss her thousands of out-of-body experiences. She has studied the Ancient Sacred Texts of all Major and Minor World Religions extensively, as well as, Catholic Mystical, Ascetical, Biblical, Doctrinal, Dogmatic, Systematic, Liturgical, Catechetical, Moral Theology and Individual Schools of Theology, i.e. Franciscan, Carmelite, Ignatian, Dominican, Benedictine, etc. Marilynn Hughes was a Staff Writer and Featured Catholic Writer on Suite 101's Online Encyclopedia for several years. The Out-of-Body Travel Foundation's Marilynn Hughes is the author of the first and only English Language Encyclopedia of Ancient Sacred Texts, 'The Voice of the Prophets: Wisdom of the Ages,' in Twelve Volumes. She was featured in the documentary film 'The Road to Armageddon: A Spiritual Documentary which has been viewed by well over half a million people. She's been included in 'The Encyclopedia of the Unseen World,' (By Constance Heidari, Red Wheel Weiser) and 'Extra-Planetary Experiences: Alien Human Contact and the Expansion of Consciousness,' by Dr. Thomas Streicher. Marilynn was invited to speak at the International Institute of Integral Human Sciences Conference (UNITED NATIONS NGO), the International YOG Festival (Bhandari Yogayurved Center, by C.M. Bhandari, Former Ambassador to India) and the London Conference for Consciousness and Human Evolution (who choose nine top Global Scientists, Humanitarians and Mystics) to speak about their work. Marilynn has been the object of a Scientific Study on Out-of-Body Experiences and was a subject in several other Research Studies. She spent two years on the original board of 'The Dr. Edgar Mitchell Foundation for Research into Extraterrestrial Experiences.' Dr. Rudy Schild, Professor Emeritus Astrophysics Harvard and Editor of the Journal of Cosmology, and Marilynn Hughes have co-authored a chapter ('The Science for Moral Law) which is included in Volume III of 'The Change,' by Jim Britt and Jim Lutes. Marilynn has joined James Van Praagh and the research team at 'The Afterlife Uncovered' which hopes to produce a documentary and subsequent television series. Although a devout Catholic and loyal to the teaching authority of the Magisterium of the Catholic Church, 'The Out-of-Body Travel Foundation's' Marilynn Hughes has received certifications and education in interfaith fields for the purpose of serving all of our brothers and sisters in the Lord. (Honorary Doctorate in Divinity and Metaphysics, Certification as Chaplain, Spiritual Counselor and Interfaith Ministry). She is also a Fifth Epochal Ambassador for the Urantia Revelation through the Uversa Foundation. 'The Out-of-Body Travel Foundation' is also included in the Global New Age Directories. Marilynn came across her vocation unexpectedly. When she was nine years old, she had her first profound vision wherein she saw the heavens open and a beautiful marble staircase surrounded by angels led to the throne of God. In this experience, she was told many things, among them that He would return to her later in her life and give her a mission. When she was 22 years old, she had her first out-of-body experience completely unexpectedly which began a process of journaling which would unleash thousands of out-of-body travel and mystical experiences over the next decades which began and led the process which changed her life, her career and her focus from then forward.

In this episode of The Cordial Catholic, I'm joined by Father Jeffrey Kirby, STD to talk about ascetical theology: the ancient and holy Catholic practice of dying to yourself. We dig deeply, with Fr. Kirby as our guide, into how understanding the purpose of our lives, through a knowledge of Scripture and God's plan, we can more fully and truly live out our Catholic lives and vocations. It's a really fascinating, fun, and in-depth conversation – as it always is when Father Kirby stops by! For more from Father Kirby visit his website and be sure to check out Glory Unto Glory: A Primer on Ascetical Theology from Angelico Press. Send your feedback to cordialcatholic@gmail.com. Sign up for our newsletter for my reflections on  episodes, behind-the-scenes content, and exclusive contests.To watch this and other episodes please visit (and subscribe to!) our YouTube channel.Please consider financially supporting this show! For more information visit the Patreon page.  All patrons receive access to exclusive content and if you can give $5/mo or more you'll also be entered into monthly draws for fantastic books hand-picked by me.If you'd like to give a one-time donation to The Cordial Catholic, you can visit the PayPal page.Thank you to those already supporting the show!This podcast is brought to you in a special way by our Patreon Co-Producers Gina, Eyram, Susanne, Elli and Tom, Kelvin and Susan, and Stephen.Support the show

Live Weeknights Mon-Fri 9 pm, PacificOn The Fringe FMhttps://fringe.fmhttps://lightingthevoid.comMarilynn Hughes founded The Out-of-Body Travel Foundation in 2003 (Mission: Reduce Spiritual Hunger Worldwide). Marilynn has experienced, researched, written, and taught about Out of Body Travel and Mysticism since 1987 and has appeared on dozens of radio and television programs to discuss her thousands of out of body experiences.Marilynn Hughes has studied the Ancient Sacred Texts of all Major and Minor World Religions, as well as Catholic Mystical, Ascetical, Biblical, Doctrinal, Dogmatic, Systematic, Liturgical, Catechetical and Moral Theology. She has also studied Individual Schools of Theology, to include Franciscan, Carmelite, Ignatian, Dominican, and Benedictine.Marilynn has trained as a Remote Viewer in Transdimensional, Controlled and Associative Remote Viewing and is a Hypnotherapist. She received certifications in various psychological and therapeutic modalities including NLP, REBT, CBT, ACT, DBT, MBCT, EFT, TFT, SFBT and NBA Therapies. (Educational Details Here.) Marilynn has authored 104 books, 40 magazines and 18 CD's on Out of Body Travel and Comparative Religious Mysticism including her seminal classic The Mysteries of the Redemption: A Treatise on Out-of-Body Travel and Mysticism, which is now in development with a Hollywood production company and Dean Lyon of 'The Lord of the Rings' to create a feature film/tv series based on her experiences shared in this work. Marilynn also joins James Van Praagh in development on the board for The Afterlife Uncovered, a television project.Marilynn was featured in the documentary film, The Road to Armageddon: A Spiritual Documentary, and in video productions: The Grand Phases of the Soul, The Stairway from Earth to Heaven, How to Have an Out-of-Body Experience, The Tao of Mysticism, The Initiations into the Mysteries and At the Feet of the Masters. Marilynn Hughes is the author of the first and only English Language Encyclopedia of Ancient Sacred Texts, The Voice of the Prophets: Wisdom of the Ages (In Twelve Volumes). Her out of body travel work has been featured in The Encyclopedia of the Unseen World, by Constance Victoria Briggs and in Extra-Planetary Experiences: Alien Human Contact and the Expansion of Consciousness, (along with Dr. Edgar Mitchell and Ingo Swann) by Dr. Thomas Streicher. KC Armstrong, (Former Producer of the Howard Stern Show), in his book named Marilynn as one of thirteen Simply Amazing Women. Marilynn has been the subject of several Out of Body Travel Research Studies including The Out-of-Body Experiment by Alex Tsakiris of Skeptiko. Marilynn Hughes and Dr. Rudy Schild (Professor Emeritus Astrophysics Harvard) co-authored a chapter entitled The Science for Moral Law which was included in Volume III of The Change. She has been featured on Coast to Coast AM with George Noory and Midnight in the Desert with Art Bell among others. Her books have received ‘College Textbook' classification, she received Two Global Media Mentions Awards in Four Countries, Two Editors Choice Poetry Awards, have been inducted into Forbes Magazine Book Club, are listed on Google Scholar, Academia, Stanford.edu and David Hume Texts Online.Marilynn Hughes spent two years on the original board of The Dr. Edgar Mitchell Foundation for Research into Extraordinary Experiences now known as the Consciousness and Contact Research Institute, and contributed the chapters entitled Out-of-Body Travel, Astral Travel and Remote Viewing: Definition, Similarities, Differences, Spiritual Potential and Related Hierarchies and The Progression of Out-of-Body Experiences to their books A Greater Reality. DJ Steezy Stevie https://www.steezymusic.com/​​​​​​​​​Music by Chronox at https://www.chronoxofficial.com​​

Isaac certainly presents us with solid food. We've come to the end of homily 74. Isaac begins to describe for us the image of a heart that is truly dead to the world and how it perceives the mode of life of the new man. In other words, a life free from the ego and from the drive of the passions takes on the New Adam and begins to share in the fullness of the life of resurrection.  One begin to contemplate the revelation of the Divine. In this sense of the desert Fathers become for us a mirror; in it we see whether or not we have died to the things of this world and our attachments to the world and perceive the true beauty of the life that is held before us. If we stop for a moment and think about spending the day in silence, we see that our heart and our thoughts flit about as moths  around a light. We are easily distracted. In homily 75, Isaac lays out before us a practice of prayer that may be unfamiliar to most - keeping vigil in prayer during the night. Isaac begins by offering us a prayer to be said at the beginning of such a time. We are to call out to God to shelter us from our common enemy, to free us from the distractions of our passions in order that we might enter into the sacred Liturgy with strength and clarity.  Filled with grace, one sheds tears that purify the mind and the heart and allow us to love with tranquility and with the true freedom of chastity. One begins the liturgy without turmoil and filled with joy. Issac speaks of the freedom that exists even within the prescribed practices. One might stand praying the psalms and yet the Spirit might lift the individual into a deep silence where time passes swiftly. It is then that one must give way to the guidance of the Spirit to be led in accord with the will of God and drawn swiftly to His Heart as He desires.

St. Isaac begins by encouraging us to become drunk with faith in God; to be so immersed in our relationship with Him that we are constantly under the influence of His grace.  Only in this way will the malady of the senses and the passions that arise out of them be healed.  It is this understanding of Christian Asceticism that must be regained.  Instead of seeking distraction and entertainment in our lives, we must seek solitude and silence; to purify the heart in order to be drawn into the Mystery and Wonder of God.  When God's grace is abundant within us we easily scorn the fear of death and are willing to endure the greatest tribulations.  In fact, Isaac tells us, such trials are necessary for the perfecting of faith and lead us to rely more and more upon the providence of God.  Without this trust, a person is continually waylaid by his fears of the world around him and the unknown.   Fear of God, the offspring of faith, and obedience to the commandments is the only means to avoiding distractions.  As human beings we are constantly in a state of receptivity through our senses and unless we turn away from the senses we will gradually be driven away from our delight in God.  A conscious choice must be made to simplify our lives in order to provide them with the solitude that is need for prayer and study.  Without such intent we will be driven back to the inveterate habits of licentiousness.

We picked up this evening in our final session of St. Isaac with the last part of homily 76. Isaac makes it very clear that those who are given over fully to God in prayer and solitude begin to live in the perfect love of God and thus also fulfill the commandment to love one's neighbor. In God, nothing is lacking. Yet, this is a rarity. Few and far between our called to this way of life and only when it is lived fully and withholding nothing of the self is love complete.  In so far as one cultivates solitude and stillness and yet engages with other men and receives their aid - so too is he obligated to tend to the sick and lift up and serve his fallen brothers. One must avoid the illusion of perfect stillness as an escape from one's obligation to care for one's neighbor. In the last of St. Isaacs's homilies, Homily 77, he presents us with the perfect and most important of virtues – humility. All the other virtues must be perfected in order that a person is capable of receiving this gift of God‘s grace. It is to clothe oneself with the very raiment of God. God revealed Himself to us in His Son – emptying Himself, taking upon our flesh and embracing the form of a servant, becoming obedient even unto death. Isaac tells us that we cannot look upon the spiritual life as if we are progressing up a ladder by her own power to achieve some natural goal constructed by her own minds or spiritual sensibilities. One is clothes in humility by God the more the self is set aside. We are to put on the mind of Christ and imitate his humility.

Tonight we began Homily 76 which focuses on the virtue of mercy and compassion. Isaac addresses the question of how one who lives in seclusion and stillness can fulfill the command of the gospel to love one's neighbor. Isaac beautifully describes for us that only the rarest of individuals is called to a life that is completely wrapped in God and in prayer.  And in so far is this is true, they embrace all of creation as God Himself due to the radical communion that they share with Him. Beyond this, their life of radical seclusion from men may prevent them from actively showing mercy and compassion. The mercy and compassion is all embracing but one cannot tangibly reach out to others because of the life they've been called to by God. However, those who live among others, no matter how few, must respond with mercy in the face of tangible needs. One must “leave God for God” as it were. When a neighbor is sick or starving one must attend to their needs without counting the costs. One's religious life cannot become a form of resistance that blinds a person to the needs of others. We cannot use our religious practices as a bubble to shield us from others or any contact with them. To aid us in our understanding Isaac gives us a number of examples of those holy souls who despite the rigors of their solitude went the extra mile in attending the needs of others.

Tonight we came to the conclusion of homily 75. Saint Isaac continued to explain to us the blessings of Night Vigils. They give light to the thinking; having purified the mind and the heart through limiting sleep, one begins to discern the things of the kingdom through prolonged prayer and watchfulness. The Light shines upon the mind and one begins to perceive that which is Divine.  To help us understand this Isaac gives us a number of examples of those who are exemplars of holiness and lifetime practitioners of night vigils. In them we see not only the discipline that is needed but also the fruit of the practice; unyielding fortitude to produces transfiguration of the body. The Fathers came to acknowledge this as a sweet labor. However, Isaac does not want us to have any illusions about the practice or its difficulties. One must ask oneself honestly if there is a desire not only to practice Vigils, but to foster constant stillness and a willingness to endure the afflictions that these practices bring. Are we willing to make the necessary sacrifices to live a holy and undistracted life? Without this desire, the attempt to practice Vigils would be foolhardy. St. Isaac closes with a comforting word as one who understands the weakness and the fragility of human nature. We may struggle throughout our whole life to engage in the practice of stillness. But we will undoubtedly experience losses and gains, victories and defeats.  In all of this we must never lose patience and, most importantly, we must not lose our joy in the Lord and our trust in His grace.

Homily 75 continues to be St. Isaac‘s most exceptional and powerful reflection. He speaks about the oft neglected practice of night vigils. This, he tells us, is the most powerful form of prayer, more powerful than praying during the daytime. Isaac tells us that this is not because there is something magical about praying at night. He is not fostering a kind of superstition here. He is quite simply telling us the praying at night offers a person the opportunity to come before God without any distraction or impediment; humbling the mind and body by disciplining oneself through fasting not only from food but also from sleep. Unencumbered, the soul searches for God with an urgent longing. Having nothing weighing it down, it swiftly runs to the Beloved and seeks to remain in His embrace unceasingly. It is for this reason that the devil envies vigils above other all other forms of prayer. For, Isaac tells us, even when it is practiced poorly and in an undisciplined fashion, God produces great fruit in the soul.

We continued our discussion of homily 75. Isaac draws us into the beauty of the practice of vigils. He speaks to us of the freedom from despondency and the onrush of joy the monks who immerse themselves in prayer at night experience. With the mind and heart filled with the things of God and of His word, no foreign thought has room to enter. All they know is God and they speak to him in the secrecy of their heart. Isaac makes it clear that there is great room for variation, depending upon the monk and the strength of his constitution and will. Adjustments might have to be made, he acknowledges, but one always seeks to keep his mind and heart fixed upon God or upon the example of the saints who lived in this discipline in all of its fullness. Isaac then begins to lay out for us how it is that these monks were able to sustain themselves in such a life; not only the discipline of it but how they could maintain themselves physically and emotionally in such isolation. As always, Isaac‘s writing is beautiful; no matter what he touches upon, it speaks directly to the heart.

Tonight we lingered long over a mere four paragraphs from homily 74. Their beauty and their depth allowed no other option. Isaac began by speaking to us of  the beauty as well as the fragility of chastity. This virtue, which gives us the capacity to love freely, is to be treasured and protected; for it can be lost even in old age when one might think it has become deeply rooted. Isaac's vision of life is one of repentance; of continuously turning the mind in the heart to God and letting go of all obstacles that would prevent us from experiencing the deepest intimacy with him. The path to that intimacy, Isaac tells us, is the Cross. This is the door through which we enter into the heavenly Mysteries. When we experience the affliction of the cross we also experience the consolation of the vision of God‘s love and presence. We never suffer in isolation.  The cross both reveals the love of God to us but also transforms us and draws us into the depth of that Love.

Exceptional! This one word alone describes the essence of the section of homily 74 that we read this evening. Isaac begins to show us the subtle ways that our thoughts lead us astray. We often cannot recognize sin as it manifests itself and its many forms. Nor can we recognize the action of God and how He seeks to help us escape it and to escape our own pride. We are stiffnecked and we would rather look anywhere else than into our own hearts to understand the reason why we suffer so.  Isaac shows us how easily we shift the focus on to others and seek to blame them for our state. However, Isaac tells us it is God who holds out in hope, waiting to see if the afflictions that we bear and the cross that manifest itself in our lives will humble us and set us free.  If we would but humble ourselves and allow tears to well up from our heart then God would cast our transgressions into oblivion and raise us up to gaze upon His loving countenance.

Once again we are presented with a beauty untold; that is, until recently when it has become accessible to us in the writings of St. Isaac. We started this evening with Homily 73. Isaac, in a very brief and focused manner, speaks to us about the reason for embracing the exile of the desert. In doing so, one avoids close proximity to those things that could be a source of temptation and sin.  Even being around worldly things can arouse the turbulence of warfare against a soul and allow her to voluntarily be led away into captivity even though no warfare has assaulted her from without. In other words, by living in a world that has become comfortable with sin we can find ourselves with dulled  consciences. We may no longer live with a heightened sense of vigilance but give the evil one the advantage of seeing every manner of drawing us away from God. The poverty of the desert, the exile from the things of this world, extricated the monks from transgressions; it freed them from the passions. In a sense, it gave them the ability to run without impediment, to gird their loins and to seek the Lord without hesitation and without condition or limit. Moving on to homily 74, Isaac gives us a more studied approach of how we deal with hidden thoughts and the actions and behaviors that can help us. We must begin with the study of the afterlife. We must acknowledge the fact that our life in this world is very brief. Having done so we find within ourselves courage and freedom from fear, every danger, and our impending death; for death we know only brings us closer to God. Such a vision of life helps us to patiently endure afflictions. Of course there is always the temptation put before us to return to our fears, to place ourselves once more in the shackles that once bound us. Cowardice can overcome our minds and we can begin to focus upon the body and its health. We become prey to the fear of losing all that the world can offer us. As always, Isaac's writing is penetrating and it holds up an image of the desire for God that we might not recognize in ourselves.  To read Isaac is to be humbled.

Tonight we concluded the final paragraphs of homily 72. It is as if Isaac is a bell, constantly ringing out to guide us through the darkness of this world and more importantly to draw us away from the wiles of the evil one. We are often oblivious to the subtle ways that the devil will hunt us down; in things concealed, or contingencies lying hidden in certain affairs, or in places. In the face of this Isaac, the voice in the desert, cries out that there should be no limit to our willingness to toil for the things of the kingdom. We must start off the journey well and with clarity of purpose. We must ever be using our energy in the time given to us to pursue the life of virtue and to traverse the path of the Cross to its end. We must actively drive away from ourselves any kind of thinking that impels us toward repose. Zeal and eagerness must be fostered not in an equal but greater measure than that which we see given to the pursuit worldly glories or even to mere distractions.

We continued our reading of homily 72. Isaac presents us with a vision of life and the action of grace that is fierce and beautiful at the same time. The grace of God is constantly present to us and she teaches us and allows us to gain experience through the  temptations and trials that we face. She protects us and strengthens us in perfect measure while also letting us know and learn from our own weaknesses. Temptations and trials lead us to cling to God and seek his strength.  Weakness comes upon us when self-esteem leads us to think that we are the source of great things in our own lives. We must be taught by hardship, Isaac tells us.  It is tribulation and affliction that reveal the most to us in life, that draw us into the mystery of the cross and reveal to us the true nature of selfless love. Like Christ, through our suffering we are made perfect. Gradually we come to desire what God desires and will what He wills. Ironically, it is desperation that reveals to us true hope. Only when we find no hope in the things of this world and we see its empty promises do we come to embrace the hope that comes to us from the hand of God. It is this alone that offers us comfort and it is this that drives us on to seek the Lord above all things.

After a long hiatus we returned to our reading of the Ascetical Homilies of Saint Isaac the Syrian. We picked up on page 501, about halfway through Homily 72. Isaac has been speaking about the nature of faith and humility, and how, when they are perfected by the grace of God, they bring us to a place where we are prepared for the experience of contemplation.  Let it be noted that it is preparation; it is only by the grace of God that one is elevated to contemplate God as He is in Himself. As we move from the multiplicity of deliberations and thoughts, God brings us to a state of simplicity of mind. We must become like little children, letting go of the limitations of intellect and merely clinging to He who is the Lord of life. It is then that His grace begins to act upon us and reveal to us things both in a manifest fashion and in more hidden ways. We begin to see how God‘s grace instructs us but also protects us from so many evils and dangers. The more that we begin to see this grace active in our lives, the more she reveals to us the hidden things in the ambush of the demons; how they manipulate our thoughts and guide us into a state of agitation and anxiety. We must see this as a temptation not simply as a result of the natural state of our existence in this world. Surrounded by chaos we must keep our eyes fixed upon the Provider of all things. When we do so, all anxiety and fear drifts away and we find ourselves resting in the ever present arms of God.  This is such a timely teaching in an age of upheaval, where men and women have lost a sense of what to hold onto or what offers security and stability. Isaac reminds us with a clear and bold voice that it is God alone that we must trust.

*PLEASE NOTE: Due to a poor internet connection that resulted in choppy audio, the first 20 minutes of the recording were edited out.*    In our first group on The Spiritual Life by St. Theophan the Recluse, we began by looking at his 12th letter to the young woman Anastasia. He firmly emphasizes the supremacy of the spiritual in her and our lives. Our life in Christ and the pursuit of holiness must pervade all that we do. We must keep our lives ordered and directed to the eternal. In so far as we subordinate the spiritual to the intellectual and carnal aspects of our nature we cease to be human.    The proper use of freedom and self-consciousness are the two elements of our lives that must be closely guarded. It is our negligence in this regard that makes us stand guilty before God.  Furthermore we must not be under the delusion that we move with equal ease up and down the degrees of life. In an instant, the choice for and elevation of the carnal brings a fall from the graced life. However, the pursuit of purity of heart and the fruit of Ascetical discipline takes many years. There is no resting from the spiritual life. 

Tonight we concluded homily 71 and began homily 72. Once again Isaac serves us solid food. He presents us with an image of humility and faith perhaps unlike anything that we have ever considered before and calls us not to allow it to become a dead letter but rather something that raises us up to the fullness of life and love.  Can we let go of our worldly knowledge, our natural knowledge that comes through the senses and is shaped by the intellect and rather allow ourselves to comprehend what God reveals through and in faith?  For it means allowing ourselves to become fools in the eyes of the world, to become like children, like infants, unable to communicate clearly but able to receive the love and protection that the Father offers us.    In this we are called to be like Christ himself, who in all things says “Thy will be done.”  Can we entrust ourselves so radically to the providence of God that we lose all fear and anxiety and become aware of Him and Him alone – trusting that we are in His care and allow, as Isaac says, “Grace to hold us in the palm of her hand”?     Unless we live in this radical humility and faith we will have no inkling of the essence of God. But we will know instead is the distorted image of our own minds and imagination. Are we willing to receive the paltry alms that such a limited faith offers?  Do we truly desire and ling for the Heavenly Bridegroom? Do we desire God as He is in Himself?

Tonight we continue to read homily 71. It is probably the deepest and most beautiful section of the text and in many ways we could not have entered into it or understood it without having read Isaac's homilies over these past four years. We are nourished here on solid food.    Isaac discusses two things: dispassion, or or the state where the soul does not accept the passions and the mind is fixed upon holy things. The mind becomes subtle, nimble, and keen and swiftly moves away from the attack of the passions and temptations through being wholly wrapped in the things of God. Isaac, in fact, tells us that the memory of the passions is blotted out.   Isaac then moves on to discuss humility. This, he tells us, is a hiddenness from the world and the self. It is not, however, some kind of extreme introversion or antisocial behavior but rather is the fruit of one whose entire being is directed toward God and shaped by love of Him. One no longer seeks out the distractions of the world but rather to collect the senses, the emotions and the desires in order that all might be directed toward God. Isaac describes humility as a kind of “chastity of the senses”, where all things are rightly ordered toward He who is Love, Life and Truth.

We continued homily 71. Isaac is slowly guiding us through the virtues that bring us to our end point. Tonight we began with his definition of perfection. For Isaac, it is simply to love as Christ loves – a willingness to lay down our lives for others in order that they might come to know the fullness of life and love. Isaac puts forward the examples of Moses and St. Paul who asked God to allow them to be cast off if it would mean that others would be saved. Christ is our teacher in this regard. It is in Him and in His cross that we learn to love and are given the capacity to love.   From this Isaac moves on to speak to us about hope. It is an incredibly moving section of Isaac‘s writing. He elevates hope to its proper position in our life. It is one of the three theological virtues and it is precisely its ability to help us to see beyond the things of this world that allows us to love with the perfection that he describes. With hope we can see the promise of life that Christ holds out to us and so we can run with a swiftness. In fact, Isaac describes it as like running on air. No mountain, no river, no obstacle at all prevents an individual with hope from running swiftly toward the kingdom, with a heart aflame for the love of God. Isaac describes it as a kind of shortcut. Hope and its perfection brings together all the virtues. It leads a person to heedlessly give their lives over completely to Christ and allow Him to take up residence within the heart. Hope allows for a kind of holy madness to guide and direct a person's life. It allows one to cast off any obstacle to living for Christ and living for Him alone.

This evening we continued our reading of homily 71. St. Isaac continues to define for us the essential virtues that lead us to the end of our course. Tonight, however, he not only describes for us and defines for us the nature of prayer and of humility as virtues, but he lays out for us the specific Asceticism of prayer and humility; how we exercise ourselves in faith to set God above all things - most of all above our egos. There's an absolute quality to this response to God that Isaac puts before us. We have to have both feet within the kingdom, otherwise it is like we are unequally yoked in regards to our desires. We cannot desire God and the things of this world. To do so, even in the most subtle of ways, is to diminish our love for God and fall onto a path of mediocrity. God would have us completely and desires to be the object of the full desire of our hearts.

Isaac continues in homily 70 to instruct us about the nature of temptation and trials. These are not to be something that we fear or avoid. God allows us to be tempted not only to perfect our virtue but in order that we may comprehend something greater. Our participation in the cross through our infirmities or tribulations allows us to experience something of the suffering love of our Lord. If God allows us to experience the rod it is not evidence of punishment or discipline but rather of His desire to draw us closer to Himself. Our souls profit and are made sound through such temptation. Therefore, we are not to allow ourselves to fall into despair. Even if we are afflicted 1000 times we must realize that victory can come in a single moment. God can give us the strength, the courage and heart of a warrior.  And so we must not fear or give ourselves over to negligence or sloth.   In homily 71, Isaac begins to define for us three things: repentance, purity and perfection. In each case, the definition that he offers us is not what we might imagine. Isaac seeks to help us measure things in accord with the mind of God. Purity, for example, is the heart's capacity to show mercy to all creation. Rightly ordered love allows us to see things with the eyes of God and so to see them with compassion and mercy. Repentance is not simply an episodic turning away from or confessing of one's sin but mourn over it with a heart that understands the wound has been dealt to love. And finally, humility is our willingness to abandon all things visible and invisible. We cling to nothing - not even our thoughts about the things of the world. We cling only to God and seek Him above all things.

Tonight our discussion focused upon the conclusion of homily 69 and the beginning of homily 70. Both present us with an exquisite description of the nature and action of God‘s grace upon the soul; how we experience an alteration in the mind and indeed a struggle with our passions, with temptations and our falls only to be lifted up by the grace of God again. Isaac presents us with a vision of God who is intimately involved in our lives and seeks to draw us from glory to glory into the depths of his own life. He does that, however, within the context of our humanity and understanding that we must be drawn deeper through our struggles to see and comprehend the truth as he seeks to make known. God does not free us from the spiritual warfare and the struggle with temptation; rather He thrusts us into its depths to bring us to greater repentance and draw us back to himself and makes us steadfast in the faith, hope and love.  Our mind must die to the world and to the passions and be transformed by grace. The passions don't die: we must die to self and sin and put on the mind of Christ. Grace, Isaac tells us, carries us in the palm of her hand. God will never abandon us in the struggle but is ever present to keep us from falling into despair.

As Isaac guides us through the final part of homily 68, he reminds us that the heart must long for converse with God. In this is found the greatest joy of unbroken stillness. He also reminds us that purity of heart is more valuable than all things and that without it all effort is profitless. If we fall into sin through heedlessness, however, we are not abandoned and can return to this unbroken stillness through unremitting vigils with reading and frequent prostrations. We must let the Fathers renew our fervor and we must humble ourselves in mind and body in order that God might lift us up again. When one has obtained this stillness there is little need for persuasive argument for one has come to experience the Truth.    In Homily 69 Isaac makes it very clear that hourly we experience variations within our soul and repentance is a constant need. Downfalls will occur which are opposed even to the will aim. We must not let our soul become despondent or dejected for this is the very course of growth – spiritual warfare as a movement between the struggle with sin in our weakness and the consolation of God‘s grace. He who thinks that he can ever rise above this spiritual warfare becomes even more vulnerable prey for the wolf. As long as we are in this world we are to enter into the fray and fight the good fight of faith. We must not linger in consolation as if it were an end in itself but must remain humble before God 

We continued with our reading of homily 68 tonight. In a most extraordinary section, Isaac emphasizes the need to take heed of ourselves, to acknowledge the importance of being able to discern the most subtle movements of the mind and heart; to see which passion is dominant and the symptoms of its presence. Isaac like no other holds this out as an important competence, if not the most important competence for us to have as Christian men and women. We must be able to discern the passions that act upon us, their kind, how they manifest themselves, and how we are to remedy them. To be able to do this, Isaac tells us, is greater than the ability to raise somebody from the dead. To be able to see one's sins and so repent and know the healing grace of God is of inestimable value.    Isaac not only speaks to us the struggle that is necessary but the joy that is ours in gaining purity of heart. Our joy becomes that of the kingdom - that makes all things in this world seem as if they are of no account. We are destined for greater things and, when our eyes are open to this reality, we begin to feel as if we are in heaven itself.

What is the sensitivity of the human heart and mind? How deeply have we been formed by the grace of God? Can we see the subtle movements of the passions within the stirring of temptations, the rising of pride or vainglory? Do we gauge the strength of these movements within us or the army of demons that rush upon in battle and are we able and competent to discern what needs to be healed within us?  Are we willing to stand vulnerable and transparent before God in order that He might heal us, that He might apply the healing balm that perfectly meets the need?   These are some of the questions that Saint Isaac puts before us in the conclusion of homily 67 and the beginning of homily 68. He wants us to look within, to take heed of ourselves in such a way that we can recognize such subtleties. This “truthful living” is at the heart of the ascetical life and breeds intimacy with God. The more we embrace the humble truth about ourselves, the more we find ourselves in the embrace of God. Tears may come; yet not those rooted in coldness of fear but rather those that flow from the heart that has been warmed by the love of God. 

Tonight we began reading homily 67. Isaac lays out for us how it is that we are to labor for stillness fruitfully. He speaks to us of the many pitfalls to be avoided and the signs and proofs that we should seek in order determine if we are on the right path.  One of the things that Isaac stresses is the presence of virtue in a person's life. Stillness and silence can never be abstracted from the pursuit of purity of heart. Stillness without virtue is blameworthy.    Gradually Isaac begins to set forward various signs of growth. One starts to experience oneself being enveloped by the silence of God in the midst of prayer, of being enfolded in silence. Tears will often unexpectedly flow as a fruit of stillness.    But if our minds are distracted and filled with thoughts and if our passions continue to rage within us, we know there has been some heedlessness or negligence that we must address. We must understand that the passions will stand at the door of our hearts and howl for what they have become accustomed to desire. We must not become discouraged but continue to call upon our God and foster the love of stillness.

Tonight we concluded homily 66. Isaac focuses on the virtue of chastity and its beauty. It is to be prized and fostered through the gift of fasting. We must not give ourselves over to eating to the point of satiety. Rather our discipline must be regular and constant. We must humble the mind and the body so that our desire is ordered and directed toward God. At times it's hard for us to understand such a longing for virtue and the willingness to go to such great lengths to attain it.    This is the revolution that Isaac calls for – to be completely directed toward God in everything that we do. Asceticism is essential and the relational aspect of it is equally if not more important. Our whole being must be directed toward God - in order that habit and grace may work together to lift us towards God and away from sin swiftly and, as Isaac would say, violently. Our hatred of sin and our love for virtue begin to work together in such a fashion that when we see a movement of the body and its appetites, there is a complete and absolute response that draws us to the Beloved.    Asceticism is essential for the life of the Christian and for the Church as a whole. Its breakdown over time has distorted the vision of what it is to be a Christian and what it is to be transformed into Christ by grace.

We continued tonight with homily 66. St. Isaac lays out for us the path to prayer and reveals to us its deeper meaning. It involves self-denial; a setting aside of the ego in order that one might be fully attentive to God. And so prayer is essentially self-renunciation shaped and guided by faith and fueled by desire.     In so many ways we have to let go of our limited understanding of prayer and the shape that we typically give it in accord with our own will. Isaac would have us allow God to lead us into the depths of prayer guided by a love that is inestimable.   Our greatest obstacle is our selves – the many ways that we allow ourselves to be pulled towards other things. We seek fulfillment in that which is so much less than God and we lose sight of our hope. We freely give away, without effort, the love God holds out to us.   Isaac exhorts us to order our desire and longing toward God, to let nothing draws away from what He alone can satisfy. We must allow ourselves to hunger for He who is the Bread of Life - - for He who can satisfy us unto eternity.

We picked up again this week with homily 66. Saint Isaac presents us with perhaps the most formative part of his book. While this might seem to be an overstatement, St.  Isaac speaks with such clarity about the key aspect of the eastern Fathers' understanding of the human person - the nous - the organ of spiritual perception. St.  Isaac lays out with striking clarity not only the nature of the nous but how it is to be formed and purified. Only through the ascetical life and the ordering of the appetites and the passions toward God is the nous, the eye of the heart, purified in such a way that it allows for true discernment.  Aided by grace, our capacity to perceive the truth the God increases as well as our capacity to embrace it. Isaac is very quick to warn us that this spiritual perception involves the whole person. It is not simply a philosophical or intellectual perception of truth, a mental vision. It is asceticism aided by grace that allows us to contemplate the truth and so develop a greater awareness of God. This awareness of God gives birth then to love and love is strengthened and emboldened by prayer. 

Tonight we concluded Homily 65. Isaac closes his discussion on the value of silence and the work that surrounds it and allows it to develop and bear fruit.   Chief among these is fasting and stillness. External stillness fosters internal stillness and fasting humbles the mind and body and order that prayer may deepen and the mind and the heart become more open to God. The group spoke great deal about fostering a culture that supports the renewal of fasting. Saint Isaac closes the homily by holding up the joy that comes to the individual by living in this holy silence. It is the joy the kingdom itself and that comes through seeing and participating in the mysteries of God.   Homily 66 is Isaac‘s attempt to open up for us an understanding of eastern anthropology and how it shapes the spiritual tradition. Chief among the things that he speaks about is the nous, or the eye of the heart and how it must be purified through asceticism. The passions must be overcome in order that the dullness of the vision of the nous, which is the faculty of spiritual perception, might be overcome. There is no discernment outside of purity of heart. True theology can only be done by one who is experiential knowledge of God and has spent years in prayer, stillness and ascetical practice.

Tonight we continued our reading of homily 65. Isaac begins to speak with us about the fruit of stillness. One of the primary gifts of stillness is the healing of memory and of predispositions over the course of time. The more that we are faithful to the grace that God extends to us, the greater the fruit that we experience as well as the desire for stillness. Isaac warns us that we must not concern ourselves with what is foreign to God. Our minds and our hearts must be set on freeing ourselves from the senses by being engaged in unceasing prayer. We must have a love in keeping night-vigil for the renewal of them mind that it creates. This is true of every aspect of the ascetical life. We must engage in it with an exactness. Our love for what the Lord has given us and our desire to protect what is precious should lead us with a manly courage to engage in the spiritual battle. Cowardice is often present in the spiritual life and we find many ways to rationalize our negligence and laziness for fear of giving ourselves over to God completely. This we must overcome and strive to enter the kingdom and be willing to sacrifice all to attain it.

Tonight we continued reading Homily 65. St. Isaac begins to speak about how one prepares oneself to enter into the life of stillness. One must investigate well what one is considering and the discipline necessary to live such a life. One cannot simply seek the name of solitary.  Rather, a person must engage in the long work of preparing the mind and the heart to embrace the discipline of stillness. One must have a clear aim and fix one's gaze upon God completely otherwise despondency will overcome them when faced with trials.   The solitary focuses upon God entirely in the stillness to the point of no longer being engaged in the battle and warfare with the passions. In perhaps one of the most beautiful paragraphs ever written St. Isaac captures for us the nature of the contemplative experience of God and the fruit of stillness.  He speaks of the wonder of the life of stillness and its fruits like no other ascetic writer and his words become an exhortation that reaches to the depths of the heart and creates a longing for God.

Tonight we concluded homily 64 and began homily 65. Isaac, with supreme confidence, speaks to us of the value of the solitary life and its beauty. One who responds to the supernatural grace to embrace absolute silence and solitude responds in much the same way as the apostle Paul who said “woe to me if I do not preach the gospel.” Paul had to be faithful to the grace given to him and likewise the hermit must be faithful to the grace to live in the absolute silence of God. This he must do despite any infirmity. Isaac speaks of those who despite being hobbled by weakness understood the value of their silence and the remoteness of their solitude was greater than participating in the life of the monastery and its daily liturgy of hours. The silence of God is always greater than human words and actions.   Homily 65 begins with Isaac telling us that those who seek to abide in silence must embrace it with discernment and with exacting discipline. They must investigate the life as fully as they can from those who have experience. They must read the writings of the solitary souls in order that their ardor for God might be strengthened as well as their desire for the solitary life.

Isaac's thoughts take a turn as we approach the end of Homily 64. He moves from the love of silence to the Remembrance of Death. These are not disconnected thoughts. Rather Issac reveals to us that our remembrance of death and the fading of life in this world leads the heart to repentance. We are not long for this world and so must not remain idle in our pursuit of God and the things of God. Repentance allows us to cross the borderline into the hope of the Kingdom where death loses its sting and the life that is to be ours comes into focus. Death can be then greeted with joy: “Come in peace.  I have been waiting for you and preparing for you.”  The remembrance of death draws us not into despondency or to cling to the things of this world but rather draws us to the warmth of God's embrace and fills the heart with hope. One becomes a lover of silence then because it gives birth to repentance and becomes for us also a foretaste of the enveloping communion with God to come. 

After having spoken to us in great detail about the ineffable consolation of faith and the experience of God‘s love in prayer, Isaac begins to teach us how we must be conformed to the mind and heart of Christ. In particular he emphasizes the absolute need for mercy. Be merciful as your heavenly father is merciful comes to light vividly in this passage. Through mercy we become the physician of our own souls. Giving this mercy to others brings us great healing. We are never to be those who seek vengeance but rather those who only desire the conversion and repentance of others so that they might come to experience the healing mercy of God. We are to be the conduits of this mercy in the world.   We closed with a challenging paragraph. Isaac warns us not to think that God fails to see our motives. We cannot be crafty or knavish in our actions or take the love and the mercy of God for granted or hold he cheap. Death comes to us quickly and unexpectedly and so we must live every moment seeking to love God and to love one another. 

Tonight‘s reading of homily 64 was something of a labor of love. Following Isaac's train of thought was more difficult simply because language fails and more often than not the capacity to grasp the reality spoken of is limited for so many of us. Isaac began to speak of the ineffable hope and joy that belongs to one who has embraced the path of repentance and the renunciation of the things of this world. He begins to describe for us the fulfillment of all desires the frees one from anxiety about this world and the future. To turn from the passions, to be completely focused upon Christ, to see the world through the lens of his promises fills the heart with an indescribable joy. The ascetical life, the battle with demons, the inevitable reality of death, leave no trace of fear within the soul. 

“Love silence above all things”, St. Isaac tells us. However, this is not a mere pious expression but rather one of the deepest truths of human existence. Silence is the place of encounter with God that reveals to us His beauty and our poverty at the same time. Tonight Isaac showed us the path to this Holy Silence. Its starting point is our willingness to force ourselves to remain in it and to pray that God shows some part of what is born of it. It is a discipline that offers us a taste of divine sweetness but also leads to a flood of tears that arises out of the pain of our sin and our perception of the beauty of God that amazes the soul. This silence fosters an internal stillness that begins to transform the mind and the heart. The deeper that one enters into it the more one comes to reflect the divine. Isaac speaks of the holy Elder Arsenius, who having achieved a level of perfect silence, merely through his countenance gladdened the hearts of those who encountered him without ever speaking a word. This encounter inflamed within them the desire for God and the desire for the ascetical life.

Continuing our reading of Homily 64, a great deal of our attention was directed to how Isaac addresses discerning whether thoughts are from God or from the evil one. We must be ever vigilant, never falling into the snares that the devil sets for us.    Yet some thoughts require deep prayer, night and day, and intense vigils. We can quickly fall into delusion as we imagine ourselves as seeing things clearly and judging things clearly. We must learn rather to humble ourselves before God who alone knows the workings of the human heart. Our consciences must be formed by His grace and our love for Him must lead us to embrace a rigorous ascetical life. Every thought must be taken captive and brought before Christ for His blessing or judgment. This is how much we must love the Lord.