Toυ π. Ιεροθέου Ανδρουτσόπουλου
Κάποιος μου είπε λίγες ημέρες πριν πως πάτερ, έχεις καιρό να γράψεις κάτι.
Και του απάντησα πως συνηθίζω να λερώνω με μελάνι τις λευκές γραμμές του χαρτιού, μόνο όταν κάτι συμβαίνει και μου προξενεί το ενδιαφέρον ή μου προκαλεί την ευαισθησία. Και είναι αλήθεια, πάει καιρός από τότε.
Πάντα όμως εκεί που δεν το περιμένεις, κάτι έρχεται να σου αναταράξει για λίγο την ησυχία και ίσως και την εφησυχάζουσα συνείδησή σου.
Σκέψεις, λογισμοί, απορίες, αγωνίες όλο αυτό τον καιρό για την νέα αυτή χρονιά, προβληματισμοί του παρόντος, αμφιβολίες για την πορεία του μέλλοντος, την προσωπική ευτυχία και την γενικότερη κατάσταση στον κόσμο, βασανίζουν την καρδιά σου, την σκέψη μου, την ψυχή μας. Γενικότερη η ανησυχία. Μεγάλη η ανεργία. Πλήθυνε λένε η ανομία. Εγκαθίσταται η αναρχία. Στερείται η ελευθερία μας. Χάνεται η γεωγραφική μας κυριαρχία. Τα πάντα αλλάζουν. Και ξαφνικά αισθάνεσαι ότι δεν υπάρχει πια ελπίδα, δεν πρόκειται να σωθείς, σου λένε επίμονα ότι ο Θεός πέθανε, ότι δεν υπάρχει ζωή.
« Θεέ μου τι κόσμος! Βοήθησε με να σωθώ. Να μην σέρνομαι στο χώμα. Αναζωπύρωσε μέσα μου την φλόγα της ελπίδος. Μπορείς άλλωστε. Τι είναι για Σένα ένα θαύμα! Συγχώρεσε την παρρησία μου. Σε αισθάνομαι Πατέρα. Θέλω να νιώθω άνετα μαζί σου».
Αυτές ήταν οι σκέψεις μου. Τις μοιράστηκα μαζί σας. Με βασάνιζαν, δεν σας το κρύβω. Μέχρι που ένας ταξιτζής, άνθρωπος του μεροκάματου, μου έλυσε την απορία. Σου κάνει εντύπωση; Και όμως.
« Πάτερ, μου είπε, άκου αυτό που θα σου πω και πες μου. Σε ένα φίλο, αδελφικό, του διέγνωσαν καρκίνο. Φοβήθηκε. Ταράχτηκε όλη η οικογένειά του. Τον έπιασε τρόμος. Εξετάσεις, αποτελέσματα, επισκέψεις σε γιατρούς, μαγνητικές, αξονικές στο κεφάλι. Τελευταία ελπίδα ,του είπαν, στο εξωτερικό , ένα διαγνωστικό κέντρο στην Γαλλία, για ειδικές εξετάσεις .
Γαλλία, ημέρα Σάββατο , ένα όμορφο πρωινό, στην αναμονή ή στην προσμονή των αποτελεσμάτων , εκεί σε μια στάση, στριμωγμένος με πολύ κόσμο. Ψάχνοντας ταξί. Έπειτα από αρκετή ώρα αναμονής ένα ταξί σταματά εμπρός του και του ανοίγει την πόρτα. «Πηγαίνετε με στο τάδε ξενοδοχείο» , είπε στα γαλλικά, μα κατάλαβε ότι ο ταξιτζής ήταν Έλληνας. «Τι κάνεις στην Γαλλία», τον ρώτησε. «Ήρθα για κάτι εξετάσεις». «Καλά δεν υπάρχουν νοσοκομεία στην Ελλάδα»;.
Ε, για καλύτερα, απάντησε. « Ξέρω ένα καλό νοσοκομείο εκεί στην Αίγινα, πήγαινε εκεί.» Η κούρσα τελείωσε , η απροσδόκητη επαφή με τον ταξιτζή, χάθηκε.
Στην Ελλάδα, λίγες ημέρες μετά, μου συνέχισε την διήγηση ο ταξιτζής που με έφερνε στο μοναστήρι, ο φίλος ρώτησε ποιο νοσοκομείο υπάρχει στην Αίγινα για να πάει. Του απάντησα πως η Αίγινα φημίζεται μόνο για τον Άγιο Νεκτάριο. Δεν έχει νοσοκομείο για ασθενείς με καρκίνο. Πήγε, τελικά, στο Μοναστήρι του Αγίου, και μπαίνοντας μέσα είδε την αγιογραφία με τον Άγιο Νεκτάριο. Λιποθύμησε. Τον ήξερε αυτό τον Άγιο.Ήταν ο ταξιτζής της Γαλλίας!!!»
Και τότε πήρα την απάντηση στα ερωτηματικά που περιέγραψα παραπάνω. Ένας ταξιτζής σε μένα έλυσε την απορία της αγωνίας, κατάλαβα ότι υπάρχει Ζωή και αυτή την ζωή θέλω να ζήσω, και ένας άλλος ταξιτζής (Άγιος Νεκτάριος) στον ασθενή αδελφό έδωσε την υγεία και την λύση στο αδιέξοδο της αρρώστιας.
Πηγη :http://agiameteora.net/index.php/gerontes-tis-epoxis-mas/6848-synantisi-me-enan-taksitzi-pou-itan-o-agios-nektarios.html
Ὁ Πνευματικὸς εἶναι ἕνα ἄλλο πρόσωπο. Δὲν ἔχει καμμία σχέση μὲ τὶς ἐπιστημονικὲς ἐπιδόσεις στὴ ζωὴ αὐτή. Δὲν ἔχει καμμία πληροφορία ἀπὸ τὶς θεωρίες τοῦ κόσμου. Ἴσως πολλὲς φορὲς νὰ τὶς ξέρει, ἀλλὰ δὲν μπορεῖ νὰ τὶς ἐμπιστευτεῖ, γιατὶ οἱ θεωρίες τοῦ κόσμου ἔχουν καὶ τὶς μεταλλαγές τους καὶ τὶς ἐπιπτώσεις τους. Σήμερα λένε αὐτό, αὔριο λένε τὸ ἄλλο. Τὸ ἔργο τοῦ Πνευματικοῦ πατρὸς θὰ ἔλεγα τελικὰ εἶναι χάρισμα. Δὲν εἶναι ἐκ τοῦ κόσμου τούτου. Ὅπως αὐτὸς ποὺ δωρίζει ἕνα χάρισμα «οὔκ ἐστιν ἐκ τοῦ κόσμου τούτου» ὁ Χριστὸς δηλαδή, ποὺ μὲ τὸ Ἅγιό του Πνεῦμα Χριστοποιεῖ τοὺς ἀνθρώπους, ἔτσι καὶ τὸ χάρισμα ποὺ λαβαίνει ὁ Πνευματικὸς δὲν εἶναι ἐκ τοῦ κόσμου τούτου, δὲν εἶναι ἔργο τῆς ἐπιστήμης καὶ γνώσεως ἐπιστημονικῆς. Γι᾿ αὐτὸ καὶ ἀκολουθεῖ καὶ ἄλλες διαδικασίες.
Πολλοὶ Πνευματικοὶ ἔπεσαν σ᾿ αὐτὴν τὴν πλάνη καὶ νόμισαν ὅτι θὰ προσφέρουν ἔργο Πνευματικὸ μὲ τὸ ν᾿ ἀκολουθήσουν γνωστικὲς μεθόδους τοῦ κόσμου. Καὶ σπούδασαν ψυχολογία καὶ σπούδασαν κοσμικὲς ἐπιστῆμες καὶ μπῆκαν μέσα στὴ διαδικασία τῆς προσφορᾶς καὶ τῆς θεραπείας τῶν ἀνθρώπων καὶ ἐφήρμοσαν μεθόδους ὄχι παραδοσιακούς-ἐκκλησιαστικούς, ὅπως τὶς παραλάβαμε ἀπὸ τὴν δισχιλιετὴ πεῖρα τῆς Ὀρθοδοξίας. Ἀλλὰ ἐφήρμοσαν μεθόδους ἐπιστημονικὲς καὶ στὸ τέλος ἀπέτυχαν.
Γνώρισα κάποιον Πνευματικό, ὁ ὁποῖος ἀποδελτίωνε ὅλες τὶς πράξεις ὅλων τῶν πνευματικῶν του τέκνων. Πῶς κάνουνε μερικὲς φορὲς ὁρισμένοι ἄνθρωποι ποὺ φτιάχνουν καρτέλα καὶ ξέρουν κάθε φορὰ ὅταν ἔρθει ὁ ἐξομολογούμενος, τί ἔχει πράξει στὸ παρελθόν, βγάζει τὴν καρτέλα καὶ προσθέτει ἢ ἀφαιρεῖ στοιχεῖα ποὺ ἀναφέρει ὁ ἐξομολογούμενος. Μέθοδος καὶ μεθόδευση δηλαδὴ σπάνια. Αὐτὸς ὁ ἄνθρωπος τελικὰ ἔφτασε νὰ βλάπτει τοὺς ἐξομολογουμένους καὶ βλάφτηκε καὶ ὁ ἴδιος καὶ ἀσθένησε καὶ παρ᾿ ὀλίγο νὰ πεθάνει, ἀπὸ τὴν μεθοδολογία ποὺ χρησιμοποίησε τὴν ἐπιστημονικὴ καὶ τὴν κοσμική.
Ἡ Πνευματικὴ πατρότης εἶναι γέννημα τῆς Ἐκκλησιαστικῆς ζωῆς. Ἕνας Πνευματικὸς Πατὴρ δὲν μπορεῖ νὰ γεννηθεῖ ἔξω ἀπὸ τὴν Ὀρθόδοξη Ἐκκλησία. Αὐτὸς θὰ εἶναι ὁ,τιδήποτε ἄλλος πατέρας, ἐκτὸς ἀπὸ Πνευματικὸς Πατέρας.
Καὶ ἔχουμε τέτοιους πατέρες, εἴτε λέγονται Ἐθνοπατέρες, εἴτε λέγονται Ἀποστολικοὶ Πατέρες, εἴτε λέγονται Φυσικοὶ Πατέρες. Δὲν εἶναι ὅμως Πνευματικοὶ Πατέρες.
Ἡ Πνευματικὴ πατρότης, ἐπαναλαμβάνω, προέρχεται ἀπὸ τὴν Ὀρθόδοξη ζωή.
Μπαίνει κανεὶς ἀπὸ τὰ μικρά του χρόνια, μέσα στὴν Ὀρθόδοξη ζωή. Συνηθίζει νὰ κολυμπᾷ μέσα στὴν πεῖρα τῆς ζωῆς αὐτῆς καὶ μὲ τὸν χρόνο καὶ μὲ τὴν τήρηση τῶν ἐντολῶν, μπαίνει στὴ διαδικασία μετὰ τῆς καθάρσεως τῶν ἄλλων. Γνωστὸ εἶναι τὸ κλασσικὸ χωρίο τοῦ Ἁγίου Γρηγορίου: «Εἶναι ἀδύνατον νὰ καθάρεις ἕναν ἄνθρωπο, ἂν δὲν καθαρθεῖς ἐσύ. Εἶναι ἀδύνατον νὰ τὸν φωτίσεις, ἂν δὲν ἔχεις τρόπο καὶ μέσο φωτισμοῦ». Δηλαδὴ πρῶτα καθαρθεῖναι καὶ ὕστερα καθάραι, πρῶτα φωτισθῆναι καὶ ὕστερα φωτῖσαι.
Αὐτὴ εἶναι ἡ μέθοδος τῆς Ὀρθόδοξης ζωῆς γενικά.
Εἰδικώτερα δὲ διὰ τὸ χάρισμα τοῦ Πνευματικοῦ πατρός, ὄχι μόνον αὐτὸς πρέπει νὰ ἔχει αὐτὴν τὴν προετοιμασία, νὰ μπεῖ δηλαδὴ μέσα στὴ διαδικασία τῆς ὑπακοῆς στὶς ἐντολὲς τοῦ Θεοῦ, οἱ ὁποῖες εἶναι ἀπέραντες μέσα στὶς Γραφὲς καὶ ἴσως δὲν μπορεῖ νὰ βγεῖ εἰς πέρας μερικὲς φορές, γιαυτὸ καὶ μπαίνει κάτω ἀπὸ τὴν Πνευματικὴ πατρότητα καὶ αὐτὸς καὶ τηρεῖ τὶς ἐντολὲς τοῦ Πνευματικοῦ πατρὸς αἰσθητὰ γιὰ νὰ μπορέσει κι αὐτὸς νὰ κόψει τὸ θέλημά του, κι ὅπως ἀναφέρει ἕνας Ἅγιος εἶναι κοινὴ πεῖρα τῶν Πατέρων, ὅτι μέσα στὸν ἄνθρωπο κυκλοφοροῦν τὰ ἑξῆς τρία θελήματα:
Τὸ ἕνα θέλημα εἶναι τὸ θέλημα τῆς καρδίας μας, τὸ δεύτερο θέλημα εἶναι τὸ θέλημα τοῦ σατανᾶ καὶ τὸ τρίτο θέλημα εἶναι ἡ σποραδικὴ παρουσία κατ᾿ ἀρχὰς καὶ ἐν συνεχείᾳ τὸ μόνιμο δένδρο, τὸ θαλερό, τοῦ Ἁγίου Πνεύματος. Τοῦ Πνεύματος τῆς Ἁγίας Τριάδος ποὺ ἔρχεται μέσα ἀπὸ τὴν διαδικασία τῆς τηρήσεως τῶν ἐντολῶν. Λέει σ᾿ ἕνα σημεῖο ἡ Γραφή: «Ἐὰν τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε, ἐγὼ καὶ ὁ Πατὴρ εἰσελευσόμεθα καὶ Μονὴ παρ᾿ ἐμοὶ ποιήσωμεν». Ἐγὼ καὶ ὁ Πατὴρ καὶ τὸ Πνεῦμα.Λέει ἕνας Ἅγιος: Προέλαβε τὸ Πνεῦμα μόλις μπῆκε στὸν κόπο ὁ ἄνθρωπος νὰ θελήσει νὰ τηρήσει τὶς ἐντολὲς τοῦ Θεοῦ, προέλαβε τὸ Πνεῦμα καὶ ἐπισκέφθηκε τὸν ἄνθρωπο καὶ βοηθὸς πλέον τοῦ ἀνθρώπου στὴν τήρηση τῶν ἐντολῶν, περιμένει τὴν ἔλευση τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, ὁπότε βρίσκεται μέσα στὴν ψυχὴ τοῦ ἀνθρώπου ἡ ἐνέργεια τῆς Ἁγίας Τριάδος, μ᾿ ἕναν τρόπο θαυμαστὸ καὶ μὲ ἀρχικὴ πρόθεση νὰ τηρήσουμε τὶς ἐντολὲς τοῦ Θεοῦ. Ἂν δὲν γίνει αὐτό, ἂν δὲν μπεῖ μέσα σ᾿ αὐτὴ τὴν διαδικασία κανείς, μὴν περιμένει νὰ ἔχει ἐμπειρία τοῦ Ἁγίου Πνεύματος καὶ κατὰ συνέπεια δὲν θἄχει τὴν δυνατότητα νὰ βοηθήσει κι᾿ ἕναν ἄλλον ἄνθρωπο.
Μετάνοια κατὰ τοὺς Πατέρες εἶναι ἡ μεταστροφὴ τοῦ νοὸς ἀπὸ τὰ χείρονα στὰ κρείττονα. Ἐὰν δὲν συμβεῖ αὐτὸ δὲν μπορεῖ νὰ γίνει κάθαρση.
Ἡ διαδικασία τῆς καθάρσεως ἀρχὴ ἔχει τὴν μετάνοια. Ἡ μετάνοια εἶναι ἕνα ἔργο ποὺ ξεκινάει ἀπὸ τὴν αἴσθηση τῆς ἀνθρώπινης ἀδυναμίας. Ὅτι ἐγὼ δὲν μπορῶ νὰ ἐκριζώσω τὸ κακό, γι᾿ αὐτὸ καὶ μπαίνω μέσα στὸ Θεό, ὁ ὁποῖος εἶναι δυνατὸς νὰ ἐκριζώσει τὸ κακό.
Λέει ὁ Ἅγιος Μακάριος, ὅτι ἔργο δικό μας εἶναι νὰ πολεμοῦμε τὸν διάβολο καὶ νὰ τὸν ἀντιμαχόμαστε καὶ νὰ ἀντιπαλεύουμε καὶ νὰ ἀντιπολεμούμεθᾳ ἀπ᾿ αὐτόν. Ἔργο τοῦ Θεοῦ εἶναι τὸ ἐκριζῶσαι τὸ κακό. Ἂν δὲν ἔχει κανεὶς αἴσθηση αὐτῆς τῆς ἀδυναμίας του, δὲν μπορεῖ νὰ πιστέψει στὸν Θεό, ὅτι θὰ τὸν κάνει καλά. Καὶ ἡ πεῖρα τῆς παρουσίας τοῦ Θεοῦ ἔρχεται ἀπὸ αὐτὸ τὸ πρᾶγμα ἀκριβῶς.
Ἦρθε κάποιος καὶ μοῦ εἶπε, χωρὶς νὰ καταλάβω τί συνέβη μέσα στὴν ψυχή του, μπαίνει στὸ ἐξομολογητήριο καὶ κάθησε καὶ μοῦ λέει: «Ἐπιτέλους θὰ τὰ πῶ», χαρούμενος,- δὲν μποροῦσε νὰ τὰ πεῖ καὶ ν᾿ ἀναφέρει τὶς ἁμαρτίες του – «ἐπιτέλους τὰ ἔγραψα». Γιατὶ τὴν ὥρα ποὺ ἄρχισε νὰ γράφει τὶς ἁμαρτίες του, ἄρχισε καὶ μέσα του ἡ χαρὰ καὶ ᾖρθε τρέχοντας νὰ πεῖ τὶς ἁμαρτίες του.
Ἡ μετάνοια δηλαδή, ἀρχίζει ἀπὸ τὴν στιγμὴ ποὺ μέσα στὸ νοῦ μας ἀντιλαμβανόμαστε τὴν ἀδυναμία μας καὶ τὴν ἀνάγκη καθάρσεως καὶ μπαίνουμε σ᾿ αὐτὴν τὴν διαδικασία καὶ ἐν συνεχείᾳ τὸ τέλος της εἶναι ἡ συντριβὴ τῆς καρδίας καὶ τὰ ἔργα τῆς μετάνοιας, ποὺ οὐσιαστικὰ εἶναι ἡ προσπάθεια νὰ μὴν ἐπανέλθουμε καὶ πέσουμε ξανὰ στὶς ἁμαρτίες.
Θὰ σᾶς ἀναφέρω πάλι μία γνώμη ἑνὸς Ἁγίου Πατρός: "Ἡ μετάνοια εἶναι ἀνεκτίμητο δῶρο πρὸς τὴν ἀνθρωπότητα. Ἡ μετάνοια εἶναι τὸ θεῖο θαῦμα διὰ τὴν ἀποκατάστασιν ἡμῶν μετὰ τὴν πτῶσιν. Ἡ μετάνοια εἶναι ἔκχυση θείας ἐμπνεύσεως ἐφ᾿ ἡμᾶς, δυνάμει τῆς ὁποίας ἀνυψούμεθα εἰς τον Θεό, τὸν Πατέρα ἡμῶν, ἵνα ζήσουμε αἰωνίως ἐν τῷ φωτὶ τῆς Ἀγάπης Αὐτοῦ. Διὰ τῆς μετανοίας συντελεῖται ἡ θέωσις ἡμῶν, τοῦτο εἶναι γεγονὸς ἀσυλλήπτου μεγαλείου. Ἡ δωρεὰ αὐτὴ κατέστη δυνατὴ διὰ τῆς προσευχῆς τοῦ Χριστοῦ ἐν τῇ Γεθσημανῇ, διὰ τοῦ θανάτου ἐπὶ τοῦ Γολγοθᾶ καὶ διὰ τῆς Ἀναστάσεως".
Εἴδατε ὅλα αὐτὰ βρίσκονται μέσα στὴν Ὀρθόδοξη ζωή. Ἔξω ἀπὸ τὴν Ὀρθόδοξη ζωὴ δὲν μποροῦμε νὰ βροῦμε μετάνοια. Μεταμέλειες ὑπάρχουν, μετάνοιες δὲν ὑπάρχουν. Ἄλλο μεταμέλεια, ἄλλο μετάνοια. Μεταμελήθηκε ὁ Ἀδὰμ ὅταν βγῆκε ἀπὸ τὸν Παράδεισο. Δὲν μετανόησε ὅμως ὅταν προσκλήθηκε ἀπὸ τὸν Θεὸ μέσα στὸν Παράδεισο. Γι᾿ αὐτὸ καὶ ἐπέφερε τὶς συνέπειες στὸ ἀνθρώπινο γένος.
Ὁ Πνευματικὸς ποὺ ἔχει αὐτὴ τὴν ἀρχὴ ἐργάζεται κατ᾿ αὐτὸν τὸν τρόπο καὶ ποὺ τελικὰ δὲν αὐτοκαλεῖται, ἀλλὰ καλεῖται ἀπὸ τὸν ἴδιο τὸν Θεό. Αὐτὸς ὁ Πνευματικὸς μόλις μπαίνει μέσα στὴν γνώση τῆς ἀνθρωπίνης ψυχῆς, μπαίνει σ᾿ ἕνα δίλημμα. Βλέπει τὴν ἐξωτερικὴ γενικὴ ἀποστασία, βλέπει τὴν ἐσωτερικὴ κακοποίηση καὶ βλέπει καὶ τὴν ἀδυναμία διορθώσεως καὶ πάρ᾿ ὅλο ποὺ πολλὲς φορὲς ἀνθρωπίνως ἢ καὶ μὲ τὴν δύναμη τοῦ Ἁγίου Πνεύματος προσπαθεῖ, βλέπει πάρα πολλὲς φορὲς ἀναποτελεσματικότητα στὸ ἔργο του, γι᾿ αυτὸ καὶ μπαίνει στὸ δίλημμα: Νὰ προχωρήσει ἢ νὰ σταματήσει;
Οἱ Ἅγιοι λένε ὅτι εἶναι προτιμώτερο νὰ σῴζεις τὴν ψυχή σου παρὰ νὰ προσπαθεῖς νὰ σῴζεις τοὺς ἄλλους. «Τί γὰρ ὠφελήσει ἄνθρωπον ἐὰν κερδίσῃ τὸν κόσμον ὅλον, ζημιωθῇ δὲ τὴν ψυχὴν αὐτοῦ;»
Ὁ Ἀββᾶς Ἰσαὰκ λέει ὅτι ἐὰν θὰ μπεῖς στὴν ἔρημο νὰ ἐργαστεῖς τὴν Ὀρθόδοξη ζωὴ διὰ τῆς Προσευχῆς, εἶναι χίλιες φορὲς καλύτερο ἀπὸ τὸ νὰ μπεῖς μέσα στὴ ζοῦγκλα τῶν παθῶν, γιὰ νὰ σώσεις ἀνθρώπους.
Καὶ γνωρίζοντας αὐτὰ τὰ μηνύματα καὶ τὶς διδασκαλίες τῶν Πατέρων ἕνας Πνευματικὸς μπαίνει σ᾿ αὐτὸ τὸ δίλημμα.
Τί νὰ κάνει;Ἀπὸ τὴν μιὰ μεριὰ βλέπει τὶς ἀσθένειες καὶ γνωρίζει ὅτι οἱ ἀσθένειες αὐτές, οἱ περισσότερες ἀπὸ αὐτές, θεραπεία βρίσκουν μόνο μέσα ἀπὸ τὴν διαδικασία ἐπανασυνδέσεως μὲ τὸν Θεὸ τοῦ ἀνθρώπου.
Ὅπως λέει ὁ Ἅγιος Γρηγόριος σ᾿ ἕνα σημεῖο ὅτι: δὲν ὑπάρχει τίποτε ποὺ νὰ μένει ἀθεράπευτο, ἐὰν μπεῖ μέσα στὸν ἄνθρωπο ὅλος ὁ Χριστός. «Ἐὰν ὅλος εἰσδέξῃς τὸν Χριστὸν πάσας τὰς Χριστοῦ θεραπείας ἐπὶ τὰς σεαυτὸν συνάξεις τῆς ψυχῆς, ἂς κατὰ μέρος ἕκαστος θεθησαύρισαι».
Δὲν θὰ μπορεῖς νὰ βρεῖς ἀλλιῶς θεραπεία, τὴν πᾶσα θεραπεία, ἐὰν δὲν δεχθεῖς μέσα σου ὅλον τὸν Χριστόν. Αὐτὴ εἶναι ἡ διδασκαλία τῶν Πατέρων. Γι᾿ αὐτὸ βλέπετε μερικοὺς Γεροντάδες ποὺ ἔχουν Πνεῦμα Ἅγιον, δὲν ἔχουν ἀσθένειες καὶ σωματικές.Ἀσφαλῶς θὰ ὑπάρχουν ἀντιρρήσεις ἐδῶ θὰ τὶς συζητήσουμε μετά.
Τί θὰ κάνει λοιπόν;Κι ἐγὼ προσωπικὰ ἔχω ἔρθει πολλὲς φορὲς σαυτὸ τὸ δίλημμα. Νὰ συνεχίσω ἢ νὰ μὴ συνεχίσω;
Γιατὶ βλέπω τὶς προσωπικές μου ἀδυναμίες. Ὅταν πάω ν᾿ ἀντιμετωπίσω ἕναν ἄνθρωπο ἀνακαλύπτω τὶς δικές μου δυσκολίες. Καὶ ὅταν μάλιστα μὲ ψυχολογικὲς μεθόδους, δηλαδὴ μὲ συζητήσεις, μὲ ἐπιχειρήματα, μὲ ἐξαγορεύσεις κλπ. ποὺ πολλὲς φορὲς ἐπιχειροῦμε στοὺς ἐξομολογουμένους μας, βλέπω αὐτὴν τὴν ἀναποτελεσματικότητα καὶ λέω: Τί συμφέρει νὰ συνεχίσω ἢ νὰ ὑποχωρήσω;
Ὁ Πατὴρ Σωφρόνιος λέει ἕνα τρομακτικὸ ἐδῶ: «Ἐάν, λέει, μπεῖς στὴ διαδικασία τῆς τελείας σταυρώσεως, διὰ τῆς ἀγάπης πρὸς τὸν ἄλλον, ἔστω κὶ ἂν χάνεις μερικὲς φορὲς τὶς ὡραῖες ἐμπειρίες τῆς προσευχῆς, βγαίνεις στὸ ἴδιο ἀποτέλεσμα τῆς σωτηρίας. Γιατὶ ἡ Γραφὴ λέει ἐὰν ἐξαγάγεις ἄξιον ἐξ ἀναξίου οὗτος ὡς τὸ στόμα μου ἐστί.». Σὰν τὸ στόμα μου εἶναι αὐτός..
Ὁπότε βάζουμε τὸν ἑαυτό μας στὸ θέλημα τοῦ Θεοῦ καὶ οὔτε ἀποφασίζουμε ἐμεῖς, ἀλλὰ οὔτε καὶ ἀρνούμαστε καὶ παρατηροῦμε μέσα στὴ διαδρομὴ τῆς πορείας μας σὰν Πνευματικοὶ ἂν τὸ θέλει ὁ Θεὸς νὰ προχωρήσουμε ἢ ὄχι. Κι ἀπὸ τὴν στιγμὴ ποὺ θὰ ἀντιληφθοῦμε ὅτι δὲν τὸ θέλει ὁ Θεὸς καὶ θὰ δώσει τρόπο ὁ Θεὸς νὰ τὸ ἀντιληφθοῦμε, πρέπει νὰ εἴμαστε ἕτοιμοι νὰ ποῦμε: ΣΤΟΠ! Εἶσαι ἀνάξιος νὰ προχωρήσεις. Καὶ ὅποιος προχωρεῖ ἀντιλαμβανόμενος αὐτὴν τὴν ἀναξιότητα, σίγουρα θὰ κάνει πολὺ κακὸ ἀντὶ νὰ κάνει καλό. Γιατὶ ὑπάρχουν καὶ πολλὲς ἐκτροπὲς γύρω ἀπὸ τὸ θέμα αὐτό. Καὶ ἀντὶ νὰ ὠφελήσει καὶ νὰ θεραπεύσει θὰ φτάσει στὴν ἀντίστροφη κατάσταση νὰ βλάψει καὶ νὰ πάει μαζὶ μὲ τοὺς ἐξομολογούμενούς του στὴν κόλαση καὶ ὁ ἴδιος.
Ἑπομένως, λέει, ὁ Πατὴρ Σωφρόνιος, σ᾿ ἕνα ἄλλο σημεῖο, ὅτι χρειάζεται νὰ ἔχουμε μία εὐκτικὴ προσοχή. Μία προσοχή, δηλαδή, ποὺ νὰ συνοδεύεται ἀπὸ τὴν συνεχῆ εὐχή.
Ἀπὸ τὶς λεπτομέρειες ποὺ θ᾿ ἀντιμετωπίσουμε στὸν ἐξομολογούμενο, μέχρι τὰ γενικότερα θέματα ὅλης της ἀνθρωπότητας ὁ Χριστὸς ἀνέλαβε νὰ σώσει τὴν ἀνθρωπότητα χωρὶς νὰ προστρέξει σὲ διδασκαλία πρὸς ὅλους τοὺς ἀνθρώπους.
Ἀλλὰ μὲ τὴν προσευχὴ τῆς Γεθσημανῆς, ποὺ ἦταν ἔμπονη καὶ ἔμπυρη καὶ μὲ τὴν ἀνάληψη τῆς εὐθύνης ὅλων τῶν ἀνθρώπων καὶ τὴν τιμωρία ποὺ ὑπέστη οἰκειοθελῶς χάριν τῶν ἀνθρώπων, ἔσωσε τοὺς ἀνθρώπους καὶ ἔτσι θέλει καὶ τοὺς Πνευματικούς. Ὁ Πνευματικὸς δὲν μπορεῖ ἀλλιῶς νὰ ζήσει καὶ νὰ δώσει ὠφέλεια στοὺς ἀνθρώπους ἂν δὲν μπεὶ μέσα σ᾿ αὐτὴν τὴν διαδικασία τῆς θυσίας.
Καὶ εἶναι μία μεγαλειώδης κατάσταση αὐτή, ὅταν ἀρχίζουμε ν᾿ ἀντιμετωπίζουμε τὸν ἄνθρωπο ξεκινώντας ἀπὸ τὸ συμφέρον τοῦ ἐαυτοῦ μας, χωρὶς πρόθεση νὰ θυσιαστοῦμε γιὰ τὸν ἄλλον σὲ κάθε στιγμή, εἴτε μέρα εἶναι, εἴτε νύκτα, εἴτε μὲ τὴν παρουσία τοῦ ἄλλου, εἴτε μὲ τὴν ἀπουσία τοῦ ἄλλου διὰ τῆς προσευχῆς, ἂν δὲν ὑπάρχει αὐτὴ ἡ πρόθεση, ἂν δὲν ὑπάρχει αὐτὴ ἡ τόλμη νὰ μπεῖ μέσα σ᾿ αὐτὴν την θυσία, σίγουρα δὲν θὰ μπορέσει νὰ κάνει δουλειά.
Γιατὶ μέσα στὸν Πνευματικὸ Πατέρα ὑπάρχουν δυὸ στοιχεῖα: Τὸ ἕνα στοιχεῖο εἶναι τὸ χάρισμα τῆς ἱερωσύνης, ποὺ φέρει καὶ τὴν δυνατότητα τῆς θεραπείας καὶ τὸ ἄλλο στοιχεῖο εἶναι ἡ προσωπικὴ μετοχὴ στὴν χάρη ποὺ φέρει καὶ μέσῳ τῆς ἱερωσύνης, ἀλλὰ καὶ μέσῳ τῆς πίστεώς του στὸν Θεό. Ἐὰν τὸ χάρισμα τῆς ἱερωσύνης συνοδεύεται μὲ τὴν ῥᾳθυμία τοῦ πνευματικοῦ, ὅταν θὰ ἐξομολογεῖται, ὁ ἄλλος θ᾿ ἀπαλλάσσεται μὲν ἀπὸ τὶς ἐνοχές, δὲν θὰ οἰκοδομεῖται ὅμως στὴν πνευματικὴ ζωή. Ὁπότε θὰ εἶναι, κάθε μέρα καὶ κάθε ὥρα, εὔκολη λεία τοῦ διαβόλου, κάθε ἄνθρωπος, ἔστω καὶ ἂν καθαίρεται.
Σκοπὸς τοῦ Πνευματικοῦ δὲν εἶναι μόνον ν᾿ ἀντιληφθεῖ τὶς ἁμαρτίες τοῦ ἀνθρώπου, οὔτε εἶναι μόνο νὰ διαβάζει τὴν εὐχή, νὰ τοῦ συγχωροῦνται οἱ ἁμαρτίες του.
Σκοπὸς τοῦ Πνευματικοῦ εἶναι, νὰ προσπαθήσει μὲ τὴν προσωπικὴ ἐμπειρία, τὴν φυσικὴ καὶ τὴν πνευματικὴ ποὺ ἀποκτᾷ μέσα ἀπὸ τὴν δική του βίωση, τὴν πνευματική, νὰ μπορέσει νὰ βοηθήσει τὸν ἄνθρωπο νὰ βρεῖ τὸν Θεό, νὰ συναντηθεῖ μὲ τὸν Θεὸ καὶ νὰ γίνει μέτοχος τῶν ἀγαθῶν τοῦ Θεοῦ.
Αὐτὴ ἡ δυνατότης δὲν μπορεῖ ἀνθρωπίνως νὰ ἐπιτευχθεῖ.
Θὰ ἔρθει ἐπὶ παραδείγματι μέσα στὸ νοῦ τοῦ ἀνθρώπου ἡ διάκριση καὶ ἡ διείσδυση, ὥστε νὰ μπεῖ καὶ νὰ κατανοήσει στὸ βάθος τὸν ἄνθρωπο;
Ἀνθρωπίνως εἶναι ἀδύνατον.Μπορεῖ ἐξωτερικὰ κάτι ν᾿ ἀντιληφθεῖ ἀπὸ τὶς ἐξαγορεύσεις. Σκοπὸς εἶναι νὰ ἔχει ἕνα χάρισμα, μία δυνατότητα νὰ μπεῖ στὸ βάθος τοῦ ἀνθρώπου καὶ νὰ τοῦ ἀποκαλύψει καὶ ἀνακαλύψει ἐκεῖνα τὰ βάθη, ποὺ οὔτε ὁ ἴδιος τὰ ἔχει προσεγγίσει ποτὲ καὶ μὲ ἐπιμονὴ τὰ ἀρνεῖται καὶ τὰ ἀπωθεῖ στὸ ὑποσυνείδητο, φοβούμενος οὔτε καὶ νὰ τ᾿ ἀγγίξει. Καὶ τοῦτο ἐδῶ εἶναι ἔργο τοῦ Πνευματικοῦ, νὰ βγάζει τὸν δειλὸ ἄνθρωπο ἀπὸ τὸ βάθος ποὺ συσπειρώνει ὅλες τὶς δυνάμεις του, στὸ βάθος τοῦ ὑποσυνείδητου, νὰ τον βγάλει στὴν ἐπιφάνεια καὶ νὰ τὸν θεραπεύει μὲ τὴν Χάρη τοῦ Θεοῦ καὶ νὰ τὸν ὁδηγεῖ σὲ μία Θεογνωσία τέτοια, ποὺ νὰ τοῦ δίνει τελικὰ τὴν χαρά, τὴν εἰρήνη, τὴν εὐτυχία, μέσα στὸ βάθος τῆς καρδιᾶς του.
Ἐὰν δὲν ὑπάρχει λοιπὸν αὐτὴ ἡ Ἀγάπη, ἡ θυσιαστικὴ Ἀγάπη, εἶναι ἀδύνατον νὰ μπορέσει κανεὶς νὰ βοηθήσει τὸν ἄνθρωπο. Ἡ Ἀγάπη λέει ὁ Πατὴρ Σωφρόνιος μεταφέρει τὴν ὕπαρξη τοῦ ἀγαπῶντος προσώπου, εἰς τὸ ἀγαπώμενο ὂν καὶ οὕτως ἀφομοιώνει τὴν ζωὴ τοῦ ἀγαπώμενου. Ἡ Ἀγάπη ἔχει δυνατότητα νὰ μεταφέρει ἀπὸ τὴν καρδιὰ τοῦ ἀγαπῶντος στὴν καρδιὰ τοῦ ἀγαπώμενου νὰ μεταφέρει τὴν ἐνέργεια τῆς Θείας Χάριτος, ποὺ οὐσιαστικὰ διὰ τῆς Ἀγάπης ἐμφανίζεται, χωρὶς νὰ βλάπτει τὸ ἄλλο πρόσωπο. Γιατὶ λέει ὅτι τὸ πρόσωπο εἶναι διεισδυτὸν Ἀγάπης. Δηλαδὴ τὸ πρόσωπο ἔχει τὴν δυνατότητα νὰ ἀφομοιώνει αὐτὴν τὴν ἀγάπη, νὰ διαπερνᾷ διὰ τοῦ προσώπου ἡ Ἀγάπη, νὰ εἰσέρχεται στὴν πληγωμένη φύση, χωρὶς νὰ βλάπτει τὴν ἰδιαιτερότητα τοῦ προσώπου καὶ νὰ θεραπεύει καὶ νὰ κοινωνεῖ καὶ νὰ ἐπικοινωνεῖ μὲ τὸν ἄλλον ἄνθρωπο διὰ τοῦ Θεοῦ.
Μ᾿ ἕνα παράδειγμα: Ὅπως ἡ ἀτμόσφαιρα ἔχει τὴν δυνατότητα νὰ ἀφομοιώνει τὸν ἥλιο καὶ νὰ διεισδύει ὁ ἥλιος μέσα ἀπὸ τὴν ἀτμόσφαιρα καὶ νὰ διαπερνᾷ τὶς ἀκτῖνες του σὲ ὅλα τὰ ὄντα, χωρὶς νὰ παθαίνει τίποτα ἡ ἀτμόσφαιρα, ὄχι μόνο δὲν παθαίνει, ἀλλὰ φωτίζεται περισσότερο καὶ ὅπως ἡ ἀκτίνα τοῦ ἡλίου ἀκόμα καὶ μέσα ἀπὸ τὸ νερὸ περνᾷ, χωρὶς τὸ νερὸ νὰ παθαίνει τίποτα, ἔτσι ἀκριβῶς καὶ ἢ Ἀγάπη, ἡ Εὐαγγελικὴ ὅμως Ἀγάπη, τοῦ Θεοῦ ἡ Ἀγάπη, διεισδύει ἀπὸ τὸ ἕνα πρόσωπο στὸν ἄλλο χωρὶς νὰ καταργεῖ τὸ ἄλλο πρόσωπο, χωρὶς νὰ δεσμεύει καὶ χωρὶς νὰ αἰχμαλωτίζει τὸ πρόσωπο, ἀλλὰ νὰ τὸ ἑνώνει Θεοπρεπῶς καὶ νὰ γίνονται ταυτόχρονα δυὸ πράγματα. Νὰ ἑνώνεται ἡ φύσις ἡ μία, γιατὶ οὐσιαστικά, ὅπως εἴπαμε, μία εἶναι ἡ φύσις τοῦ ἀνθρώπου, νὰ ἑνώνεται ἐν Χριστῷ, διατηρώντας τὴν προσωπικὴ ὕπαρξη καὶ ἐλευθερία ποὺ ἔχει ὁ καθένας ἀπὸ ἐμᾶς.
Αὐτὸ εἶναι ἡ Ὀρθόδοξη ἑνότητα.
Ὅλοι οἱ ἄνθρωποι προσπαθοῦν νὰ ἑνωθοῦν καὶ δημιουργοῦν προϋποθέσεις ἑνότητας, ἀλλὰ οἱ προϋποθέσεις ἑνότητας συνήθως καταλήγουν στὴν ἐπιβολὴ τῆς μίας θελήσεως πάνω στὴν ἄλλη καὶ μάλιστα τὴν βίαιη. Ἔχουμε παραδείγματα τὶς δικτατορίες, τὰ ἀπολυταρχικὰ καθεστῶτα, τὰ θρησκευτικὰ καθεστῶτα, προσπαθοῦν διὰ νόμου νὰ ἐπιβάλλουν τὶς θελήσεις τους. Ἔχουμε ἀκόμη καὶ τὰ χριστιανικὰ καθεστῶτα, τὸ ἀπολυταρχικὸ καθεστὼς τοῦ Παπισμοῦ, ποὺ μ᾿ ἕνα τρόπο πρωτοφανῆ στὴν ἱστορία, πολλὰ ἀπολυταρχικὰ καθεστῶτα ἔρχονται καὶ φεύγουν καὶ αὐτὸ δὲν φεύγει καὶ διατηρεῖται καὶ δίνει καὶ τὴν αἴσθηση αὐτῆς τῆς ἐμπειρίας του καὶ σ᾿ ὅλες τὶς Δυτικὲς κοινωνίες καὶ ποὺ πάρ᾿ ὅλο ποὺ πᾶνε νὰ ἐφαρμόσουν δημοκρατικοὺς θεσμούς, γιὰ νὰ ἐπιβάλλουν τάχα στὴν ἀνθρωπότητα ἐλεύθερα καὶ δυναμικὰ τὶς θελήσεις τους, οὐσιαστικὰ δεσμεύουν μ᾿ ἕναν ἄλλο τρόπο δικτατορικὸ τὶς θελήσεις τῶν ἄλλων ἀνθρώπων, ὥστε νὰ κάνουν τοὺς ἄλλους ἀνθρώπους νὰ γράψουν ἀκόμη καὶ βιβλία καὶ νὰ μιλᾶμε γιὰ τὴν τυραννία τῆς σύγχρονης Δημοκρατίας, τῆς σύγχρονης πλειοψηφίας.
Ἡ ἑνότητα τοῦ ἀνθρώπου ἐν Χριστῷ στὴν Ὀρθόδοξη Ζωὴ ἐπιτυγχάνεται μ᾿ ἕνα τέτοιο θαυμαστὸ τρόπο, ὥστε νὰ ἑνώνεται ἡ φύσις καὶ ἑνωμένη ἡ φύσις νὰ ἀποκτᾷ εἰδικές, θὰ λέγαμε ἑνωμένες δυνάμεις μία θέληση, μία καρδία, μία ἀγάπη, μία πορεία, ἕνα συγχνωτισμὸ καὶ ταυτοχρόνως νὰ μὴν βλάπτεται ἡ ἰδιαιτερότητα τοῦ προσώπου.
Αὐτὸ δὲν μπορεῖ νὰ γίνει ἀλλιῶς ἂν δὲν μπεῖ σ᾿ αὐτὴν τὴν διαδικασία τῆς καθάρσεως, νὰ φύγουν τὰ σκουπίδια ποὺ ἔχουν συσσωρευτεῖ στὸ βάθος τῆς ψυχῆς τοῦ ἀνθρώπου, νὰ καθαριστεῖ ἡ φύσις, νὰ μπορεῖ νὰ ἑνωθεῖ ἡ φύσις ἐν Χριστῷ καὶ νὰ διατηρηθεῖ καὶ τὸ πρόσωπο, μὲ ἕναν τρόπο μυστηριακό, αὐτὸν ποὺ ἔχουμε παραλάβει ἐμεῖς ἀπὸ τοὺς Πατέρες μας καὶ τοὺς Ἀποστόλους μας. Καὶ δὲν προσπαθεῖ κανεὶς μὲ ἄλλον τρόπο νὰ ἑλκύσει τὸν ἄλλον σ᾿ αὐτὴν τὴν ἑνότητα, παρὰ διὰ τῆς προβολῆς αὐτῆς τῆς ἀνιδιοτελοῦς καὶ Εὐαγγελικῆς Ἀγάπης.
Ἄλλο νὰ ἐπιβάλλεις τὸ καλὸ καὶ ἄλλο νὰ προβάλλεις τὸ καλὸ καὶ ἄλλο νὰ διεισδύεις δι᾿ αὐτῆς τῆς προβολῆς στὸ βάθος τοῦ ἀνθρώπου, ὅπου θὰ τὸν «ἀναγκάζεις», ἐντὸς εἰσαγωγικῶν, μ᾿ ἕναν ἐλεύθερο τρόπο νὰ ἑνώνεται μαζί σου καὶ μὲ τὸν Θεὸ καὶ νὰ γίνεται ὅλη ἡ ἀνθρωπότητα μία φύσις διατηρώντας τὶς ἰδιαιτερότητές της.
Αὐτὴ λοιπὸν ἡ παράδοση ἡ δισχιλιετὴς ποὺ φέρουμε ἐμεῖς ὡς Ὀρθόδοξοι Χριστιανοὶ δημιουργεῖ καὶ τὴν Πνευματικὴ οἰκοδομή.
Ἐμεῖς σὰν Ὀρθόδοξοι δὲν μποροῦμε νὰ λειτουργήσουμε διαφορετικά, δὲν μποροῦμε νὰ πιέσουμε συνειδήσεις, μποροῦμε ὅμως διὰ τῆς Ἀγάπης νὰ προκαλέσουμε τὸν ἄλλον ἄνθρωπο σὲ κοινὴ ζωὴ καὶ αὐτὴ ἡ κοινὴ ζωὴ συσπειρώνεται στὴ ζωὴ τῆς Ἐκκλησίας μέσα στὸ θυσιαστήριο.
Ἡ Ἐκκλησιαστικὴ Ζωὴ χωρὶς θυσιαστήριο γίνεται κατακερματισμένη. Ἡ Ἐκκλησιαστικὴ Ζωὴ μὲ τὴν πεῖρα τοῦ θυσιαστηρίου, μὲ ὅλα τὰ μυστήρια καὶ μ᾿ ὅλη τὴν προσευχὴ ποὺ παρέδωσαν οἱ Πατέρες εἶναι ἡ ζωὴ μέσα στὸ σῶμα τοῦ Χριστοῦ, ὁπότε εἶναι ζωὴ χαρούμενη, εἶναι ζωὴ εἰρηνική, ἔστω καὶ ἂν πιέζεται ἐκ τῶν ἔξω, ἀπὸ τὶς δυνάμεις τοῦ κακοῦ, ν᾿ ἀλλάξει πορεία.
Κι ἀκολουθώντας αὐτὲς τὶς ἐντολές τοῦ Θεοῦ, ἀποκαλύπτονται, ὅπως εἶπα προηγουμένως, μέσα μας, αὐτὰ τὰ ἰδιώματα τῆς Χάριτος τοῦ Θεοῦ, τῆς ἐνέργειας τῆς Ἁγίας Τριάδος, τῆς δημιουργικῆς ἐνέργειας τῆς Ἁγίας Τριάδος καὶ βλέπουμε στὸ βάθος μας, ὅτι ὁ ἄνθρωπος εἶναι ἕνα Ὂν Θεοειδές, ὅτι εἶναι ἕνα πρόσωπο ποὺ ἔχει μία πρωταρχικὴ ὕπαρξη, εἶναι μία εἰκόνα ποὺ μόνο ἀποκαλύπτεται ἡ ἀξία της, ὅταν ἀντιπαραβληθεῖ πρὸς τὸ πρωτότυπο. Γι᾿ αὐτὸ κι᾿ ἔχει ἀνάγκη τῆς παρουσίας τοῦ πρωτοτύπου, γιὰ ν᾿ ἀξιολογηθεῖ ἡ εἰκόνα Ἀλλιῶς ὅταν ἀπομακρύνουμε τὸ πρωτότυπο, τότε μειώνουμε τὴν ἀξία τοῦ ἀνθρώπου καὶ ἡ μείωση αὐτῆς τῆς ἀξίας τοῦ ἀνθρώπου κάνει τὸν ἄνθρωπο νὰ ἔχει μικρότερη ἀξία κι ἀπὸ τὸ ἄλογο ζῷο.
Καὶ γι᾿ αὐτὸ καὶ σήμερα μία ἐμπειρία τῆς σύγχρονης ζωῆς περὶ τῆς ἀξίας τοῦ ἀνθρώπου, εἶναι αὐτὴ ἀκριβῶς καὶ ἀπ᾿ ἐδῶ μποροῦμε νὰ καταλάβουμε πόσο μακριὰ ἀπὸ τὶς κοινωνίες μας εἶναι ὁ ἀληθινὸς Θεός.
τοῦ Ἀρχιμανδρίτου Μαξίμου Κυρίτση
Απόσπασμα από ὁμιλία που δόθηκε στὴν αἴθουσα τῆς Θεολογικῆς Σχολῆς τοῦ Ἀριστοτελείου Πανεπιστημίου Θεσσαλονίκης στὶς 15.12.1997
Πηγή
What are Dreams?
St John Climacus gives a definition of dreams: “A dream is a movement of the nous while the body is at rest.” When the body is immobilised by sleep at night, the nous – not the rational faculty – continues working. This activity of the nous is what we refer to as dreams. Whereas dreams are an activity of the nous while the body is at rest, fantasy and imagination are an illusion of the eyes “when the mind is asleep. Fantasy is ecstasy of the nous, when the body is awake. Fantasy is the vision of something which does not exist in reality.” In other words, imagination is active while a person is awake, whereas dreams come into action during sleep.
There is a distinction between dreams and visions. “A vision is something seen more or less consciously when awake. A dream is something imagined during sleep” (St John Climacus). A person perceives visions by means of his senses, but he sees dreams through the action of his nous when his body is asleep.
In addition, the saints distinguish between dreams, visions and revelations occurring during sleep. According to St Nikitas Stithatos, we can see dreams, visions and revelations while asleep, and he examines the difference between them.
Dreams are images that do not remain unchanged in the imaginative faculty of the nous. They present a confused picture with constantly-altering scenes and forms.
Visions remain constant. They do not change, “but remain imprinted on the nous unforgettably for many years.” They benefit the soul by bringing compunction and revealing fearful wonders. As a result they keep the beholder reflective and in awe.
Revelations are theorias granted to the purified and illumined soul, “in a way that transcends normal sense perception”. They reveal the mysteries of God.
St Nikitas Stithatos goes on to explain that dreams are seen by “materialistic and sensually-minded people”, whose nous is darkened by passions and whose imagination is mocked by the demons. Visions are associated with “those well advanced on the spiritual path, who have cleansed the soul’s organs of perception.” Those who purify the soul’s senses and have progressed to a high level behold visions. Revelations are for perfect Christians, “who are activated by the Holy Spirit, and whose soul is united to God through theology.”
I think these clarifications are essential in order to make a distinction between dreams and theorias of God. We shall look at this issue in the next section, when we set out the factors that distinguish dreams coming from the devil from visions and revelations sent by God during sleep. It needs to be stressed at this point that dreams mainly affect man’s imagination. They are an action of the nous while the body is asleep, and most of them are the work of demons.
Types of Dreams
As we saw above, the Fathers make a distinction between dreams, on the one hand, and visions and revelations on the other. There are, however, many Fathers who speak about dreams in general. When we study their writings we realise that the dreams we see at night, while our body and senses are inactive, have many causes. Some dreams are the result of our natural physical state and impressions made on us during the day. Others are due to passions, in other words, to unnatural impulses of the soul. Some are clearly the work of demons. There are, however, dreams that come from God and are revelations bestowed by God, or the angels as God’s messengers.
The first category encompasses those dreams which are the result of the thoughts, reflections and impressions of the day. St Basil the Great, in response to the question, “Where do shameful nocturnal fantasies originate?”, teaches that, “They result from alien movements of the soul during the day.” These alien impulses of the soul and the impressions of the day are stored in our memory and create dreams. Many dreams also originate from physical reactions.
The second category includes dreams that arise from passions, which are actions of the soul contrary to nature. When the soul’s powers are corrupted and are motivated by the impressions provided by the senses, they provoke this type of dream. We can therefore see from our dreams which passions dominate us. More will be said on this subject in the next section.
The third category of dreams, so-called demonic dreams, is horrendous. Although the devil can also exploit the other two categories of dreams, he sometimes acts independently of them. St Diadokos of Photiki states succinctly that for the most part dreams are nothing more than “images reflecting our wandering thoughts or…the mockery of demons.” The demons trick those whom they have in their power. When they gain control of someone they appear to him both sleeping and waking in the form of angels or martyrs, and grant him a revelation of purported “mysteries” and bestow supposed “spiritual gifts” on him (St John Climacos).
But how do the demons act? What is it that they stir up during sleep? Evagrios Pontikos observes that the demons “make an imprint on the nous by arousing the memory, while the activity of our bodily senses is suspended during sleep.” The demons act mostly through our memory to provoke dreams.
We know from the patristic tradition that the majority of dreams are the work of Satan and fall into the third category. The demons transform themselves into angels of light or prophets and foretell the future. However, as St John Climacus remarks, the demons know nothing about the future from foreknowledge, because if they did, they would be able to foretell our death.
The demons attack monks more than anyone else by means of dreams, because they want to provoke them to abandon their sacred task. In particular, the demons attempt to disturb novices, who have left their homes and families, “representing to [them] that [their] relatives are either grieving or dying, or are captive for [their] sake and destitute” (St John Climacus). Of course no one should pay any attention to such dreams, because they are demonic deceptions intended to lead the monk to reject and abandon the monastic way of life.
The fourth category of dreams is those coming from God. Such dreams are sometimes called revelations and are associated with inner purity. Many such dreams are recorded in Holy Scripture. I should mention in particular the dreams of Joseph, the Betrothed of the Most Holy Mother of God, concerning Christ’s conception, birth and protection. St Isaac the Syrian says that the holy angels take the likenesses of saints “and show themselves in these likenesses in dreams to the soul while its thoughts are drifting, for joy, preservation and delight.”
So there are many kinds of dream and they are due to many causes. Christians should distinguish between dreams and examine where they come from. We shall now set out some factors that indicate the origins of dreams.
In general, as St John Climacus says, if we wake up from sleep peaceful this shows that we have been comforted by the angels unawares. If, on the other hand, we wake up troubled, “we are suffering as a result of evil dreams and visions.” A dream’s origin is indicated by whether it disturbs us or brings peace. This is not, however, absolute proof, as there is a sort of joy mingled with pride which comes from the devil.
St Diadochos of Photiki says that dreams that originate from the devil do no keep the same shape, but change from one form to another, alarm the senses, resound with laughter or “suddenly become threatening.” The figures that appear in the dreams sent by demons shout and menace, transform themselves into soldiers and sometimes “screech at the soul.” By contrast, dreams that come from God do not change shape or provoke fear and horror, but bring inexpressible joy and gladness.
St John Climacus teaches that demonic dreams usually show torments, judgments and separations, and make us frightened and miserable. This is a sign of delusion. It is possible, however, for us to see torment and judgment in dreams sent by God to make us repent. The difference is that in the first case such dreams bring despair, which is a sign of demonic deception, whereas in the second case, they give rise to intense prayer, repentance and a willingness to change.
Visions during sleep, according to St Nikitas Stithatos, are not all true, nor do they all leave an imprint on the nous. True visions are seen “only by those whose nous is purified, who have cleansed the soul’s organs of perception and who are advancing towards natural theoria.” Such people have purified themselves through prolonged fasting and exercise self-control in every aspect of their lives. They do not worry about day-to-day matters and are not concerned about this present life. They live like angels and “through exertion and hardship pleasing to God they have attained the sanctuary of God, the spiritual knowledge of created beings and the wisdom of the higher world.”
In general it should be stated that dreams that come from God (which are called visions and revelations) are as far removed from dreams that come from the devil (which have a strong imaginative element) as heaven is from earth. Just as there is no similarity between created and uncreated things, there is no similarity at all between diabolic and divine dreams.
According to patristic teaching, satanic dreams are characterised by colour and change, whereas dreams from God have no colour and are unchanging. This is how we can tell the difference between those sent by God and those which result from physical illness or satanic energy. Anthropocentric psychoanalysis, which does not make this distinction between created and uncreated, and does not accept the existence of demons and their energy, is unable to distinguish between different types of dreams. Thus it goes seriously wrong, because it can categorise divine visions as delusions and hallucinations. Only someone completely integrated into the Orthodox Tradition, who has the mind of Christ and has tasted heavenly things, is able to make this distinction and heal the illnesses of his spiritual children.
Dreams and Passions
We saw earlier that one category of dreams originates from passions, whether of the body or the soul. This issue will now be examined more closely, because by studying our dreams we can observe which passions dominate us, in order to fight against them.
St John Climacus writes that the heart of gluttons dreams of food and nourishment, but the heart of those who mourn dreams of judgment and condemnation. We know from the teaching of the Fathers that the human soul has three powers or aspects: the appetitive (desiring) aspect, the incensive aspect and the rational aspect. St Symeon the New Theologian writes about how we can understand from dreams which passions dominate us the most. When the soul’s appetitive aspect is stirred up by social contact, food and enjoyment, it sees the same things in dreams. When the incensive aspect of the soul is enraged against its fellows, it dreams of attacks by wild animals and reptiles, of wars and battles. When the soul’s rational faculty is elated with arrogance and pride, it imagines itself being caught up into the air, or seated on a high throne, or in command of the nation.
St Symeon’s disciple, St Nikitas Stithatos, is more revealing. He writes that someone who has made progress in the spiritual life can see the impulses of the soul by examining dreams. If the soul loves material things and pleasure, “it dreams of acquiring possessions and having lots of money, of female figures and passionate involvements, all of which lead to the soiling and defilement of soul and body.” If someone’s soul is grasping and avaricious, “he dreams of gold everywhere, and imagines himself acquiring it, lending it out at interest and storing it up in his treasuries. And he is condemned for his callousness.” If someone is hot-tempered and vicious, “he imagines himself pursued by wild beasts and poisonous snakes and is overwhelmed with fear and cowardice.” If his soul is full of self-esteem, “he will dream of acclamation and being feted by the people, of holding positions of power and authority. ” Even when awake he imagines that what is non-existent actually exists. If someone’s soul is full of pride and arrogance “he sees himself being carried along in a splendid coach and sometimes even flying through the air on wings, while everyone trembles at his great power.” Thus we can recognise the passions in our soul from the type of dreams we have.
We ought to note, however, that not everyone can make this distinction, only someone who has been trained in this struggle and has the precious gift of discernment.
Just as the impassioned person sees dreams that correspond to his passion, so the person who loves God and is diligent in practising virtue sees good dreams. According to St Nikitas Stithatos, if someone is sincere in his struggles for godliness, he sees in his sleep the outcome of events and awe-inspiring visions are revealed to him. He prays even when asleep and he awakes with tears on his cheeks and “words addressed to God” on his lips. When a person lives all through the day with noetic prayer and has learnt to converse with God, he does the same during sleep. His dreams and revelations are linked with God and prayer. It is possible for him to say the Jesus prayer with his lips even when asleep. He feels his heart praying continuously. His nous prays without ceasing. He wakes up aware of having prayed all night. It often happens that he is attacked by the devil. Then his nous automatically begins its converse with God (noetic prayer) and the devil vanishes. Such events do not make him afraid, in spite of the devil’s appearance, but bring him joy and gladness. All day long, even for days on end, he rejoices in God’s power and in the fact that the devil was driven off by the energy of the praying nous.
Dealing with Dreams
The holy Fathers were familiar with this sacred struggle and they describe how to deal with dreams. We shall look at some aspects of their teaching. First of all, preventive action is required. Because most dreams are connected with passions and every-day impressions, we have to struggle against the passions. The more we fight against passions, or rather, the more we strive to transform the passions and powers of the soul, the more we are freed from the dreadful state of dreaming. Our liberation from dreams is linked with dispassion and purification of the heart. St John Climacus writes that, “As a mass of dung breeds a mass of worms, so a surfeit of food breeds a surfeit of falls, and evil thoughts, and dreams.” We must therefore limit our food.
As many dreams result from alien impulses of the soul, avoiding such impulses helps us to get rid of awful dreams. If we purify our soul through being in a state of hesychia, so that it “is continuously musing on things that are good and pleasing to God”, it will dream of such things at night (St Basil). Our nous should be occupied during the day in musing on God’s name. Then our dreams will bring joy and gladness because, as St Symeon the New Theologian says, “What occupies the soul and enters it while it is awake, still occupies its imagination and thoughts during sleep.”
We should also pray before going to sleep. If we fall asleep after praying, we shall have corresponding dreams. Abba Philemon exhorts, “Before going to sleep, say many prayers in your heart, and resist thoughts and the attempts of the devil to lead you where he wills…as far as you can, take care to sleep only after reciting psalms and attentive reading; and do not let your mind accept alien thoughts through negligence.” Praying before sleep and striving to cut off thoughts is a good way of dealing with bad and demonic dreams.
Then we need a good means of countering dreams after we have seen them. The most effective method of confronting dreams is to stop them abruptly. We should avoid thinking about them when we wake up. Many people examine the dreams of the previous night, which leads to many errors. The holy Fathers recommend that we reject them completely and hold them in utter contempt.
St John Climacus describes the person who totally rejects dreams as “a wise man”, whereas he calls someone who examines them and believes in them “completely inexperienced”. The demons aim to defile us through dreams, so the same Saint advises us “never to think about the fantasies that have occurred to you during sleep.”
From the same standpoint, St Diadochos of Photiki says that not believing at all in dreams is sufficient to ensure our progress in virtue. “We can achieve great virtue just by never trusting our imagination.” In fact he teaches that, even if we were to reject dreams coming from God, for fear that they might be from the devil and we could be deceived, this is a good thing. God will not be angry with us in that case, because He sees that we are being careful. A servant who refuses to open the door at night to the master of the house, when he returns after a long absence, for fear that a deceiver may have the same voice as him and seize his goods, is praised by his master. The same happens when a Christian or monk does not accept dreams. God praises His servant because He knows that he acts in this way for fear of being deceived by the devil, who “transforms himself into an angel of light.”
We have to reject dreams and try to forget them, because by remembering them our hearts are filled with sadness, anxiety, despair and impurity. St John Climacus knows that many people, by continuously accepting dreams, have gone mad. When someone is constantly subject to the influence of the demons, the devil gains a hold over him and he becomes insane: “…so that these unfortunates are deceived and completely lose their wits.” This mainly happens in the case of demonic revelations. Many people get into such a state that, when they accept revelations and satanic dreams, they are mocked by the demons and “then they make sport of us even when we are awake.” The devil appears when we are awake and we become his servants. This results in the eternal death of the soul, as well as all sorts of other physical and psychological disorders.
The overall conclusion is that the type of dreams we have indicates what state we are in: whether we are enslaved to the passions, servants of the devil or servants of God. Dreams disclose our health or sickness, whether or not we are ill. On the one hand, confession, repentance and epitimion are necessary to cleanse us from passions. On the other, we must put no trust at all in dreams. In this way we shall be delivered from the tyranny of the devil, who desires our eternal death and wants to distance us from God.
1. "I, six years ago", a young man confessed to many, "was an anarchist. I wore earrings and took drugs. One of my friends had a book on Elder Paisios.
In December of 1996, this friend of mine was found at the bookstore of Souroti Monastery, where there was a couple with their little girl, and their father, two middle-aged women, and a young man. Straightaway, there was heard a loud cry. One of the middle-aged women, who was a large woman, collapsed to the floor and began to hit and cry out wildly. She swung her head here and there. The sight was truly terrible. The woman with the little child went out, while the rest approached her to try to help her. The woman bellowed and said with a wild, unbelievable and male voice: "I will take care of you guys who don't believe, I will show you...Now, a short time more and I will put the 666 on all your hands...You will all worship me...You losers and idiots..." and other insults.
Then she began to sputter and appeared afraid. "Paisios, don't burn me, don't burn me. You want to send me back to Tartarus...And this loser brings me to all these monasteries...why are you helping her? You're burning me, you're burning me." And she squealed even louder. She was hitting herself so strongly that we were afraid that she would break her skull. It was clear that she was being troubled by a demon.
"A...aaah" she cried again, "Now Maria has come too...you're burning me, Paisios." She let out a loud cry and became motionless, as if she fainted.
Those standing around approached tentatively to help her, while the women covered her with their clothes. As soon as she was settled, they lifted her up from the floor. She had opened her eyes and cried calmly and silently. She gave thanks from the depth of her heart. "I thank you, Elder...I thank you, my God. She said this over and over again with great gratitude.
She got up and went before an icon of Christ and Panagia and let out loud cried: "My God...My God. How did you accept me, who am unworthy...I thank you, my God. I thank you, O Elder...I am not worthy, my God, of this help."
The scene was very moving. Later she greeted my friend with gratitude and left. The woman had a demon. As she left, she mentioned that the previous night she saw Elder Paisios in a dream tell her: "Come to my grave, and I will make you well." She came to the Monastery and asked where was the grave of the Elder, she venerated the grave, and then went to the bookstore, where the above event occurred...
2. The following is from Ms. L.N.M., a Russian Physician from Moscow: "I suffered an accident, with the result being that my left eye became blind. They brought me to the General Hospital of Moscow. The rooms were full, so they put me in the hallway. That night, I did not sleep at all. I prayed and was very worried. Towards morning, as I was in a state between sleep and awake, Elder Paisios came. I saw him clearly and I recognized him, because I had read a book on his life. He covered my head with a handkerchief and disappeared. At that same instant, I understood that I was seeing from my blind eye. The doctors did not have to do anything. I was kept in the clinic from February 4th to the 11th, 2002...
I thank God for His mercy to me, and Elder Paisios for his help."
http://full-of-grace-and-truth.blogspot.ca/search/label/Miracles
