“Arise, and take the young child and his mother, and flee into Egypt” (Matthew 2:13)
“The angel commands us, as he did Joseph. ‘Arise, and take the young child and his mother, and flee into Egypt’ (Matthew 2:13). That is to say: renounce your sin and your slackness; take into your soul the Jesus you saw at Bethlehem and Mary, whom you must never separate from her son; flee the evil and the temptations that surround you; set yourself a hidden, retired, silent life, a life of intimacy with the small child and his mother — and also with Joseph”. (Lev Gillet, The Year of Grace of the Lord, p73).
The life of the Holy Family, whether in Egypt or later on at Nazareth — what an inspiration and a model for us! This is a year I truly want to hide and disappear together with Him. God willing, the goal will be the first three rungs of Saint John Climacus Ladder of Divine Ascent: 1.On renunciation of the world–2.On detachment–3. On exile or pilgrimage.
“This is one of the most frequent mistakes we make in the relationship with our spiritual father. Either out of ignorance and lack of experience in the spiritual life, or because we perceive any ‘distance’ between us as a sign of imperfection which triggers fear in us – we are easily tempted by the desire to befriend our spiritual father. That never ends well.
A spiritual father is a tool Christ uses in our life for spiritual purposes. He is the voice of Christ in our life.
When we use him for anything less than that, we lower the relationship and, sooner or later, we shall get it dirty and it will be taken away from us. We do not get closer by replacing a spiritual relationship with a human friendship. We lower something that is of Christ to something that is of this fallen works. We corrupt the relationship, and corruption always leads to death.
Our spiritual father is given to us as a gift from Christ and we need to keep that relationship pure and fit for its purpose – we need it to discern the voice of Christ, and for nothing else. ….”
May the grace and peace of the Lord multiply to you.
And first – I wish you a Good Christmas and a blessed New Year.
Pareskevi, has it ever occurred to you perhaps that you did something with my blessing, and the result was harmful? Or on the contrary, have you ever done something consistent with your ideas and having abandoned my words and my humble advice, that everything was done according to the good pleasure of God and successful? So also now listen to me like a crazy person, and do as I bless you to do.
The only way that will be beneficial to you and yours, is to complete your studies working as my monks work, from morning until evening – or rather night. Dispel now every care of life for [the third person the Elder speaks of here is left anonymous to not be known] and your family.
The unworthy Archimandrite Sophrony,
I send you the love of all who are to be found in our Monastery.
St. Cuthbert, an early Celtic Saint, used to pray standing in the sea. When he stepped out, the sea otters would dry his feet with their fur.
* Sobering words upon moving to a new house, to a new job and to new ministries.
“The more I examine myself, the more I see that a life devoted to constructing and organizing, a life which produces positive results and which succeeds, is not my vocation, even though, out of obedience, I could work in this direction and even obtain certain results. What attracts me is a vocation of loss–a life which would give itself freely without any apparent positive result, for the result would be known to God alone; in brief, to lose oneself in order to find oneself.” (Father Lev Gillet, Letter of 9 March 1928, in Contacts, 49, no. 180, 1997, p. 309.)
“The one thing that sets the Saints apart from the rest of us is their struggle to remain entirely obedient to Christ. There is no bargaining in their mind, no negotiating Christ’s teaching, no diluting His words to the point where they lose the strength to open for us the path of salvation.
Most of us receive the word of God with caution, and we immediately start turning it on all sides until we reach a compromise that works for us. Most of us fear the word of God. All we truly want is something that looks like His word enough to make us feel good about ourselves, enough to make us have the appearance of Christians, but not to the extent that we could lose control over our lives.
One can go through life either in obedience to Christ or in obedience to one’s own will. The challenges and choices of this world are simple and clear if we obey Christ’s word – we need to love, we need to forgive, we need to help. Ultimately, we need to allow the world to crucify us for His name and become true followers of the Crucified One. These are His words, and this is the way of the Saints.
Things only seem complicated when our brain gets in the way. Things only seen unclear when we begin negotiating Christ’s word, looking for a human version of it which does not lead to the Cross. Unfortunately, we always succeed. Unfortunately, we have the frightening ability to reduce Christ’s teaching to something that excludes the Cross. The danger, though, is that without the Cross there can be no Resurrection either.
The Saints are not like that. The Saints do not build an idol of their earthly lives. They have no vision of a perfect life here, no vision of a perfect self in this world. They remain faithful to Christ and His word, and allow nothing of this world to come between them and their God.
Look at St Cuthbert. Look at his faith, the faith of a young man who spent his nights into the cold waters of the North Sea, so he may control his mind and his body in prayer. Look at his obedience to his true calling – a hermit at heart, he left everything behind to be obedient to Christ. A man alone on his island, but carrying the world and its Creator in his heart.
Through his prayers, may we also be given the faith to obey Christ’s naked word, not our own tamed version of it.” (Fr. Seraphim Aldea, Mull Monastery Blog)
Gerondas Theoklitos, Monastery of St. Arsenios the Cappadocian
Paschal Holy Dances in Attica, Aegina and Euboia
Everybody in our mixed company on the bus was exhausted even before starting out! Doctors, reeling after long shifts, having barely slept for more than 3-4 hours in 3-4 days in a row; parents struggling with noisy, boisterous,excited young children; senior high-school and university students in distress, studying for their final exams … on the bus! … while all were desperately trying to get some sleep… But the most exhausted of us all was our accompanying priest, Hieromonk Synesios, St. Arsenios Monastery, after a rigorous monastic Great Lent and Holy Week, on top of all his other duties. St Arsenios himself, as in all past pilgrimages, was at the front seat of the bus. His relics were reverently carried by all pilgrims at every stop of our pilgrimage. The pilgrimage was brief but packed and hectic, so let me simply offer a few Paschal, mostly ‘leaping/ dancing” vignettes which made the greatest impression to me.
But let me start with the beginning.This Bright Week pilgrimage was appropriately the brightest I have ever participated in! It felt like the fulfilment of St. John’s of Damascus Mystical Pascha captured in his Paschal Canon! To be sure, any trip to Greece in springtime straight from a foggy, misty, rainy England is bound to feel full of light! Especially if to Athens and the islands!
Still, the Light which nearly blinded all of us during this Bright Week pilgrimage must have contained a tiny ray of Christ’s Light ! A palpable, tangible Transfiguration Light dancing in all pilgrims’ eyes, on the bus and in all the monasteries we visited. The atmosphere felt so light as if were all to collectively Ascend to Heavens. The sheer exuberance of “Christ is Risen” chanted 99 times every single day during Resurrection Day and All Bright Week made our hearts leap with joy! And our Lord’s greeting “Rejoice!” in all the 11 Resurrectional Matins (Eothina) Gospels reverberated in our hearts. And as we were soon to find out, we were about to meet lots of literally dancing and leaping holy men and women.
Morning Holy Liturgy at the Holy Monastery of Saint Dionysios of Mount Olympus (3) on Bright Tuesday
That was another discovery of that week: how many Paschal verses indeed contain this image of “leaping”:
THE PASCHAL CANON
David, the forefather of our divine Lord, leapt and dancedbefore the symbolical Ark of the Covenant.
“When they who were held by the chains of hell beheld Thy boundless compassion, O Christ, they hastened to the Light with joyful feet, exalting the eternal Pascha.
We celebrate the death of death, the destruction of hell, the beginning of eternal life. And leaping for joy, we celebrate the Cause, the only blessed and most glorious God of our fathers.
THE PASCHAL STICHERA IN TONE FIVE
Rejoice, O Jerusalem, and leap for joy, in that thou beholdest Christ the King like a bridegroom come forth from the grave.
Everybody in our mixed company on the bus was exhausted even before starting out! Doctors, reeling after long shifts, having barely slept for more than 3-4 hours in 3-4 days in a row; parents struggling with noisy, boisterous,excited young children; senior high-school and university students in distress, studying for their final exams … on the bus! … while all were desperately trying to get some sleep… But the most exhausted of us all was our accompanying priest, Hieromonk Synesios, St. Arsenios Monastery, after a rigorous monastic Great Lent and Holy Week, on top of all his other duties. St Arsenios himself, as in all past pilgrimages, was at the front seat of the bus. His relics were reverently carried by all pilgrims at every stop of our pilgrimage. The pilgrimage was brief but packed and hectic, so let me simply offer a few Paschal, mostly “leaping/ dancing” vignettes which made the greatest impression to me:
To Be Continued …
 Bright week begins with the Sunday of Pascha, and comes to a close on Bright Saturday, at Vespers. One may actually argue that Bright week comes to a close before the ninth hour (which precedes vespers), since the royal doors and deacons’ doors, which have been wide open all week, are closed. This is a sad and significant moment. Just like our forefathers Adam and Eve, we cannot remain in paradise in this life, because of our sins. Ours is a life of struggle against our passions, which hold us back from full realization of paradise in this life. ‘How many days are in Bright week?’ There are TWO correct answers! According to the sun’s rising and setting, Bright week is seven days, (Sunday through Saturday) but to the church, liturgically, it is one day – the “eighth day”.
Cf. Lev Gillet’s notes on the theme of light in the Byzantine liturgical year: ‘Come, take light from the Light that has no evening, and glorify Christ, risen from the dead.’ On the Sunday Pascha, the celebrant stands at the royal doors of the iconostasion and holds a lighted candle in his hand. “Once more, the eastern Church represents the Christian mystery in terms of the mystery of light; this Light, whose birth was marked by the star of Bethlehem, has been shining among us with growing intensity; the darkness of Golgotha could not extinguish it. Now it reappears among us, and all the candles which the congregation hold in their hands, and that they now light, proclaim its triumph. In this way, the deeply spiritual meaning of Easter is indicated. The physical Resurrection of Jesus would be without value to us if the divine light did not shine at the same time among us, within us. We cannot worthily celebrate the Resurrection of Christ if, in our soul, the light brought by the Saviour has not completely overcome the darkness of our sins.”[The Uncreated Light] on Easter night triumphs over the darkness; at Pentecost it reaches its full zenith. Pentecost is the ‘midday flame’. (The Year of Grace of the Lord: A Scriptural and Liturgical Commentary on the Calendar of the Orthodox Church, p177, p215 respectively)
: For information and a documentary in Greek about our first stop, the beautifulHoly Patriarchal and Stavropegic Monastery of Saint Dionysios of Olympus, go here, here and here.
“Freedom, A Choice”, a painting by Anila Ayilliath
-Lord, let me come and join you in that land which beckons me, in those fields that I love.
-No, it is in this town that you must meet me.
-Lord, I long for the sun and the wilde flowers over there.
-I only have this black sky and these thorns to give you.
-But Lord, there is only noise and smoke here.
-There is something else as well; there is sin.
-Lord, I would so like to see again the blue water that you knew!
-Here, hearts are sick and souls are dying in darkness.
Lord, I could perhaps stay if you entered into my heart, if you took my hand. But when I see these streets […] my whole being revolts and escapes in thought over there. Must I therefore still stay here, with my sadness and my loneliness?
-My child, is it so difficult to decide? And to walk where I walk?”
(“Sunday Letters”, Lev Gillet, ‘A Monk of the Eastern Church’ by Elisabeth Behr-Sigel, p23)
* Dedicated to my spiritual father
This dedication, initially made on 10/6/2017, holds true of course, only yesterday, when I re-discovered these letters last night, I thought every single iota of these verses was written for me! Piercing my heart … Each time, returning here is becoming increasingly difficult …
Sometimes it happens like this: a person tries to keep the fast, but then he falls and feels that he has defiled his whole fast, and that there is nothing left from his feat. In fact, it is far from being like this. God looks at this fast from a different viewpoint. I can explain this to you with one example from my personal experience.
When I was a doctor, I was dealing with one poor Russian family. I did not take any money from them because they just had no money. Once, during Great Lent, when I was fasting especially strictly, trying no to violate any church rules, when they invited me for dinner. It turned out that during whole Lent they were saving money to buy a small chicken and treat me. I looked at that chicken and saw the end of my fasting feat in it. Of course, I ate a piece of it. I could not afford to offend them.
I went to my spiritual father and told him about the misfortune that had happened to me. I told him that I was fasting almost perfectly during Lent, but then I ate a piece of chicken during the Holy Week. Fr. Athanasios looked at me and said:
– You know what? If God looked at you and saw that you have no sins and that a small piece of chicken could defile you, He would protect you from that. But God looked at you and saw that there was so much sinfulness in you that no chicken can defile you more than that.
I believe that many people can use this example in order not to blindly follow the church canons, but be honest people first of all. Sure, I ate a piece of chicken: not as something dirty, but as a gift of human’s love. I remember an episode from the book by Fr. Alexander Schmemann, where he wrote that everything what exists in this world is God’s love. Even the food we eat is the Divine love in edible form.
From the book by Metropolitan Anthony of Sourozh, “The Works”
“Once, when I was in a hurry to come here to the monastery to speak to you, I took a taxi, so I wouldn’t be late. On the way, I asked the driver: “Tell me, do you ever get to eat lunch or dinner with your Wife?” You know what sort of work these drivers have, and how they almost never know when they are going home. “Every day” he told me, “both lunch and dinner.” “How do you manage it? What time do you eat?” “Lunch starts from 10:00 in the morning, and goes till 4:00 in the afternoon, and dinner is from 6:00, often till 2:00 in the morning.” Do you understand? At 10:00 in the morning, his wife had the meal ready and waited for him, whatever time he arrived so that they could eat together. And in the evening, she waited for him from 6:00, often till 2:00 in the morning. Doesn’t this impress you? This is what martyrdom in life means: a life of love. Martyrdom in daily life is action done out of love for the other person, making a sacrifice, setting aside one’s own selfish needs for the benefit of another.”
The Church at Prayer, Archimandrite Aimilianos, p 160
*Dedicated to a soul who is struggling, entangled in this net, in a deadly embrace. Buddhism wants you to empty yourself. Our faith is about filling yourself with Christ. When you empty yourself, the demons enter. With love and poor prayers
Impossibility of Aloneness
I’m an Orthodox Christian living in Homer, Alaska and experienced Jesus Christ in the Himalayas, in India.
I listen to the heartbeat of rain outside…
Cold, Alaskan fog blowing in off the bay, emerald hills now that autumn is here and summer chased away into the mountains. But a milky white fog spreads over the bay like a silken ghost. I used to visit Trappist monasteries, back when I was Catholic, at the beginning of high school, and searching for a relationship of love. I read plenty of philosophy then to know that knowing isn’t enough, that having a realization in the mind is entirely different from experiencing a revelation of the heart.
I spent two birthdays in the Himalayas…
Traveling along gravel roads that drop deep into icy gulches where the Ganges river rages below not yet packed with the filth and mud and newspapers of villages, not yet carrying remainders of Indians in her current, I found Christ found me. It’s a difficult and strangely compelling atmosphere to confront oneself, – – India, – – sandwiched with black corpses, white snow, pagan fires and virulent animals.
I took a bus north from Delhi. It was crowded, tight and cramped, flies buzzed between my face and the windows smeared with brown slime. It’s so polluted in Delhi, so much coffee-colored smoke, so much steam that you really can’t see the sun. You saw it, a rising orange-reddish ball burning over the horizon fifteen minutes in the morning, but then fifteen minutes slouching back down again, an exhausted head over the mountains.
I grew up Catholic but turned to Buddhism when introduced to a self-hypnosis class at my Catholic high school, experimenting with meditation and ‘mindfulness.’ I experienced serious symptoms of manic depression then, partially because I’d consciously turned away from the Judeo-Christian God, and also because life at home was very, very difficult for me. I grew anxious and got into extremely self-destructive habits, and so Buddhism seemed a perfect door to address – or not address – my turning from God and family, and focusing my energy toward dissolving into a Void, a dissolving bubble on an endless and personless river, Tathāgatagarbha. The element that got me is to dissolve my desire, and abandon my selfhood, in order to avoid suffering. But desire doesn’t seem so bad, especially when it is for love, which requires more than one person, and thereby voids any notion of abandoning self, – – and to love, to truly love, is to give, which may require sacrifice, and suffering – –
So Tibetan Buddhism kept coming up, because the meditation helped calm my anxieties and depression, and because the culture proved highly engaging, what with all her colorful flags, her skulls, and metaphysical explanations of things, – – but what is left, when ‘I’ disappear, and there is no one else for whom a relationship of the heart can exist? Not to mention, what did the experiences of the Gospels, the Cloud of Witnesses, the Holy Church, amount to? I knew nothing of Orthodoxy when I reached into the closet of Buddhism, but in light of it, now, what does it all add up to?
Mindfulness worked as far as cleansing the window, the mind, is concerned, which is important, but then many of its doctrines, – and I explored countless doctrines, – really stop here. Clear sky. But what it did not do, and could not, really, is orient me toward the sun, and the warmth of the sun, and the sunlight – – all religions seem to contain some seed of truth, but fail in witnessing to the Triadic God…and all my destructive habits, and relationships, and every mantra, and yoga, all of which I’ve had my fill…this is how Christ brought me to Him.
Back to the story, I’m in Delhi, on a bus. And after an hour or two of sitting in that cramped, stuffy and urine-soured air you hear the front breaks release, the bus finally stretching her arthritic joints and creak slowly forward. She rolls, head first, toward the busy main road. For fifteen minutes we cough and pop down the road, away from my filthy, but greatly lovable refuge of Manju Ka Tilla, a sort of Tibetan refugee camp criss-crossed with telephone wire, wet and narrow alleyways packed with dogs and diapered babies, and polio. Cobblestone streets and bakeries, copper trinkets and arms, this is the first place on earth I met leprosy, and her sister polio. The beginning of my spiritual warfare.
I usually saw them together, these two, – polio and leprosy – crowding in around a barrel of fiery rags, in the crayon-black darkness hands like chewed-up bread, teeth pencil yellow and cracked. I see a boy attacked by a skinny, vicious-looking dog with long, wet fur and crazy eyes – it looks like a red and yellow fox, – – a tangle of fur and blood and whimper. The taxi cab drivers, waiting on their afternoon customers near the stinking, feathered dumpsters launch after the monster in a terrible raid of madness and darkness. They chase the thing down with bricks loosened from neighboring grocery store steps leaving the boy warm and wet with his own blood, a hound’s tooth broken off inside his leg.
Here is suffering, and personhood, and sacrifice…
He looks young but his face shows no signs of innocence. His dark eyes follow me as I run a few feet away to pick up a bottle of water, then return. We look at each other. His long, dangling arms and fingers started rubbing the area of skin that have broken open and gush a strange, purple fluid.
Wet, mossy feet and the bitter odor of trash hang in the air. Cows streaked with vomit pick through spoiled food and milk cartons nearby at the dumpsters. He waits for a doctor but one never arrives. I don’t know what else to do. The boy looks through me, limping into an alley and disappearing in the terrible darkness.
I will live here a total of five and a half months. I will have arrived here practicing Buddhism and Hinduism for eleven years, and leave Christian…
I thought maybe I’d join a Buddhist monastery, or be discovered by wise sage in the mountains, spend the rest of my life in the Himalayas experiencing exotic mystery and enlightenment. I read dozens of sutras by various Buddhas, had an underlined and well-worn copy of the Bhagavad-Gita and Upanishads, and was reading all the California guys, Bhagavan Das, Ram Das, Krishna Das, and even met most of them, all the 60s ‘hippy’ idols who dropped acid and flew to India to go ‘find the guru.’ I read Be Here Now and did the whole drug scene, but despite all the colorful statues and marijuana and tantra, no matter how ‘empty’ I became, there wasn’t enough and I sensed…how can I say this…something was wrong.
I worked as a wilderness guide for at-risk youth in the sage deserts of Idaho. Teaching primitive skills, meditation and mantra, and working with psychologists to develop methods of emotional and behavioral therapy – – I was chased by a wolf, I killed a rattlesnake. And while out there, – this is in the middle of my life before Christ, – – toward the end of it, actually, – – I began experiencing strange things – not only while traveling through India, but before that, and not only me, but my girlfriend. We saw, and everyone involved with this recipe of mantra, meditation, yoga, – and a lot of it sober, – – we saw shadows and demons, experienced trembling and ungodly anxiety and fear. So I knew something was strange, something was going on. It is not all opinion, all belief, for if I have freewill, and exist outside the body, – and I had plenty experiences where I knew I was more than my body, – – and this is one of the things that helped me dismiss and eventually leave the bag of eastern religions, – in addition to God’s grace, – – that if I am more than my body, and I have free will, and can choose to either accept or reject love, then others can too, and this brought up the issue of good versus evil, of right and wrong.
Was what I was doing, right? Who was I following? Are these things, these deities, just archetypes, and if not, if they are ‘real,’ are they ‘good?’ It like jumping into an ocean and realizing there are many different things floating around in there, harmless creatures, some of them beautiful, and some, in fact, that will attack you, that are poisonous, and the astral life, the spiritual life, is like that. Very quickly, once I got to India, I understood this. And was scared.
The boy with the watermelon disease, his head swollen on a piece of cloth outside my guest room door, a cloud of black flies wriggling over an empty ribcage and hollow eyes, a human Jack-O-lantern, his mother’s long brown arm rung with silver jewelry begging for rupees.
So why did I leave a supportive and beautiful girlfriend behind in Oregon to experience this? I was beginning to mend my relationship with my parents, gain more confidence, and had read Way of the Pilgrim a number of months before, but it was with all my California stuff, and I never saw any relation to that and Orthodoxy, never once asked, where is a church that deepens one’s relationship with the living, loving, Truth? Where truth is a Person, as I’d later read from Father Seraphim Rose?
I’d head up to the mouth of the Ganges River, to Gangotri, – – into a mountain. On my 28th birthday, I listened to the heartbeat of the wind on the cliffs, on the water, and experience not a realization of the mind, though that did happen, sure enough, but only once the heart was struck by a sort of cherubim’s sword in my heart, experiencing a revelation occurring in meeting the living God, Jesus Christ, and myself peeling away from itself.
What can I say?
Everything I’d learned, practiced, experienced for all of eleven years poured out from my head, in one ear and out the other, replaced by their approximate Christian terms, fulfilled, actually, and I knew reincarnation is impossible through the resurrection, because I am a self, a soul, and I knew karma is impossible because it operates independently of ‘God’ and there is Divine Intervention, I’ve witnessed it, and experienced it. In the cave, a joyous ache in my heart, and in the cave, no more aloneness, no more aloofness. In the Himalayas, and I mean immediately, like I was zapped, I really met Christ, and was dumb for a moment, and in Eternity I saw in my heart the Person of God as Christ, and I could never, ever be alone. Maybe I’d FEEL alone, sure, (doubtful) but I ought to remember, the impossibility of aloneness. Maybe that should be the title of this letter.
So what happened after? I picked up a Bible and read the thing in a guest house back in Dharamsala, over 12 hours away, and then I’d return to America, after the shaking bus trips and gargantuan ceremonies of burning bodies and yellow and black gods and goddesses, and and I’d fall into the lap of the Orthodox Church, in Eugene, and, I’m only skimming over it now, due to time constraints, and I’d visit St Anthony’s Monastery, in Arizona, and all the monasteries and churches in between, long enough to fill a book, and pray to St Herman who could, by his intercessions, bring me straight to Spruce Island, and to where, kneeling before his relics, find home. In Homer. There is more, but I’ll write later. So much has happened to my heart. Forgive me for rambling, and going on. May the Father of Lights enlighten us, and have mercy on us. Amen.
“It is one thing to believe in God, and another to know Him.” + St Silouan
Editors Note: Joseph Magnus now lives in Port Townsend, Washington. He is a writer of children’s books and helps the Father Lazarus Moore Foundation. To visit his blog and read more of his poetry, short stories, and other writings, visit here: Servant of Prayer
“Lord, I long for the sun and the wilde flowers over there.”
“I only have this black sky and these thorns to give you.”
“But Lord, there is only noise and smoke here.”
“There is something else as well; there is sin.”
“Lord, I would so like to see again the blue water that you knew!”
“Here, hearts are sick and souls are dying in darkness.”
“Lord, I could perhaps stay if you entered into my heart, if you took my hand. But when I see these streets […] my whole being revolts and escapes in thought over there. Must I therefore still stay here, with my sadness and my solitude?”
“My child, is it so difficult to decide? And to walk where I walk?”
Lev Gillet, “Sunday Letters”, ‘Lev Gillet, A Monk of the Eastern Church’ by Elisabeth Behr-Sigel, p231