Communion With God

Saint Symeon the New Theologian 949 -1022 A.D

I know that the Immovable comes down; I know that the Invisible appears to me; I know that He who is outside the whole creation takes me within Himself and hides me in His arms, and then I find myself outside the whole world.

I, a frail, small mortal in the world, behold the Creator of the world, all of Him, within myself; and I know that I shall not die, for I am within the Life, I have the whole of Life springing up as a fountain within me.

He is in my heart, He is in heaven: both there and here He shows himself to me with equal glory.

Hymn 13, ed. Johannes Koder, vol 1

The Power of Silence and Fasting

St. Isaac of Syria died ca. 700

Silence is a mystery of the age to come, but words are instruments of this world. A faster endeavors to liken his soul to the nature of spiritual beings. Through silence and continual fasting a man sets himself apart so as to perservere in his divine labor within his hidden self. In these very mysteries the invisible hosts perform the liturgy that is filled with divine mysteries and the holiness of the Supreme Being Who rules the ages. Some of the saints set themselves apart in order to enter into the mysteries of God and were marked by this seal; some were entrusted with the governance of a strong people; others were entrusted to receive authority over the elements and by a great wonder the natures of created things were obedient to the command of their words; and some of them were entrusted to reveal hidden things, concealed in the secret silence of the Lord, for the renewing of those who are in the middle state. Indeed, it would not have been fitting that such mysteries should be administered by men whose belly is full and whose intellect is confused because of intemperance. The saints, however, did not dare to converse with God or raise themselves toward His hidden mysteries, unless their limbs were weak, their color pale by reason of gnawing hunger, and their intellect quiet in its perceptivity through renunciation of every earthly thought. (The Ascetical Homilies, Homily 65)

St. Seraphim on Stillness

St. Seraphim of Sarov 1759-1833

Many explain that this stillness refers only to worldly matters; in other words, that during prayerful converse with God you must ‘be still’ with regard to worldly affairs. But I will tell you in the name of God that not only is it necessary to be dead to them at prayer, but when by the omnipotent power of faith and prayer our Lord God the Holy Spirit condescends to visit us, and comes to us in the plenitude of His unutterable goodness, we must be dead to prayer too.

The soul speaks and converses during prayer, but at the descent of the Holy Spirit we must remain in complete silence, in order to hear clearly and intelligibly all the words of eternal life which He will then deign to communicate. Complete soberness of both soul and spirit, and chaste purity of body is required at the same time. The same demands were made at Mount Horeb, when the Israelites were told not even to touch their wives for three days before the appearance of God on Mount Sinai. For our God is a fire which consumes everything unclean, and no one who is defiled in body or spirit can enter into communion with Him. (St. Seraphim of Sarov: A Spiritual Biography by Archimandrite Lazarus Moore, Chap. 8)