There are three methods of prayer and attentiveness, by means of which the soul is either uplifted or cast down. Whoever employs these methods at the right time is uplifted, but whoever employs them foolishly and at the wrong time is cast down. Vigilance and prayer should be as closely linked together as the body to the soul, for the one cannot stand without the other. Vigilance first goes on ahead like a scout and engages sin in combat. Prayer then follows afterwards, and instantly destroys and exterminates all the evil thoughts with which vigilance has already been battling, for attentiveness alone cannot exterminate them. This, then, is the gate of life and death. If by means of vigilance we keep prayer pure, we make progress; but if we leave prayer unguarded and permit it to be defiled, our efforts are null and void.
Since, then, as we said, there are three methods of attentiveness and prayer, we should explain the distinctive features of each, so that he who aspires to attain life and wishes to set to work may with firm assurance select what suits him best; otherwise through ignorance he may choose what is worse and forfeit what is better.
 
Bron: innerlightproductions.com

Er is dus geen andere weg naar de hemel dan die van de volmaakte stilte, van het ontvluchten van alle ondeugden, van de verwerving van alle goeds, van de volmaakte liefde tot God en van de verwantschap met Hem door heiligheid en rechtschapenheid. Wie dit alles bereikt heeft, zal spoeidig ten hemel stijgen. Maar als men tot deze hoogte wil geraken, moet men zijn ledematen op aarde geheel en al versterven (Kol. 3:5). Want als onze ziel geniet van de beschouwing van het aanwezige Goed, wendt zij zich niet naar het genot dat de hartstochten teweegbrengen. Zij heeft zich afgekeerd van alle lichamelijke lusten om met zuivere, onbevlekte overdenking Gods verschijning in zich op te nemen. Grote waakzaamheid, lichamenelijke hardheid en reinheid van ziel zijn nodig, wil God in ons hart Zijn woonplaats opslaan. Ook moeten wij Gods geboden nakomen zonder enige overtreding. Hij Zelf leert ons hoe we Zijn wetten feilloos kunnen onderhouden door Zijn eigen (goddelijke) daadkracht als zonnestralen in ons uit te storten door de Genade van de Geest die ons geschonken is.
 
vertaling: Christofoor Wagenaar (reeks monastieke cahiers, nr. 22)

St. Symeon was born in Galatia in Paphlagonia (Asia Minor) in 949 AD. His parents, Basal and Theophana, were Byzantine provincial nobles. St. Symeon received only the basics of a primary Greek school education until he was about eleven years old. He finished his secondary education at the age of 14 in the court of the two brother emperors Basil and Constantine Porphyrogenetes. At 14, he met St. Symeon the Studite, who became his spiritual father and who led him into the life of asceticism and prayer. Although he wanted to enter the famous monastery of the Stoudion at the age of 14, his spiritual father had him wait until he turned 27. During this period of preparation, St. Symeon’s elder continued to counsel and guide him, preparing him gradually for the monastic life even in the midst of worldly cares. St. Symeon occupied himself with the management of a patrician’s household and possibly entered the service of his emperor as a diplomat and a senator. While ‘busy in the world’ he also strove to live a monk’s life in the evenings, spending his time in night vigils and reading the spiritual works of Mark the Hermit and Diadochus of Photike. One of his elder’s advice was, “if you desire to have always a soul-saving guidance, pay heed to your conscience and without fail do what it will instil in you”.
 
His writings grew out of his preaching and from the spiritual direction given to those under his charge. He is a writer sharing his experiences in prayer and the Triune. The monks of Mount Athos eagerly read his works today, in this Century’s spiritual renewal. His works are also being discovered by the Roman monasteries, as they start to comprehend to wealth and beauty of his writings and personal experience.
 
Bron: home.it.net.au