Prayer of the Heart for the Faithful Living in the World
by Elder Joseph of Vatopaidi (Spiritual Child of Elder Joseph the Hesychast)
The question is always being asked, "Is it possible for those living in the
world to occupy themselves with noetic  prayer?" To those who ask we answer quite affirmatively,
"Yes." In order to make this exhortation of ours comprehensible to
those interested, but at the same time to make aware those who are unaware, we
will briefly explain this, so that no one will be placed in a quandary by the
various interpretations and definitions of noetic prayer that exist.
Generally speaking, prayer is
the sole obligatory and indispensable occupation and virtue for all rational
beings, both sentient and thinking, human and angelic. For this reason we are
enjoined to the unceasing practice of the prayer .
Prayer is not divided
dogmatically into types and methods but, according to our Fathers, every type
and method of prayer is beneficial, as long as it is not of diabolic delusion
and influence. The goal of this all-virtuous work is to turn and keep the mind
of man on God. For this purpose our Fathers devised easier methods and
simplified the prayer, so that the mind might more easily and more firmly turn
to and remain in God. With the rest of the virtues other parts of man's body come
into play and senses intervene, whereas in blessed prayer the mind alone is
fully active; thus much effort is needed to incite the mind and to bridle it,
in order that the prayer may become fruitful and acceptable. Our most holy
Fathers, who loved God in the fullest, had as their chief study uniting with
God and remaining continuously in Him; thus they turned all of their efforts to
prayer as the most efficient means to this end.
There are other forms of
prayer which are known and common to almost all Christians which we will not
speak about now; rather we will limit ourselves to that which is called
"noetic prayer", which we are always being asked about. It is a
subject that engages the multitude of the faithful since next to nothing is
known regarding it, and it is often misconstrued and described rather
fantastically. The precise way of putting it into practice as well as the
results of this deifying virtue, which leads from purification to
sanctification, we will leave for the Fathers to tell. We paupers will only
mention those things which are sufficient to clarify the matter and to convince
our brethren living in the world that they need to occupy themselves with the
The Fathers call it noetic
because it is done with the mind, the "nous", but they also call it
"sober watchfulness"  which means nearly the same thing. Our
Fathers describe the mind as a free and inquiring being which does not tolerate
confinement and is not persuaded by that which it can't conceive on its own.
Primarily for this reason they selected just a few words in a single, simple
prayer, "Lord Jesus Christ, Son of God, have mercy on me", so that
the mind would not require a great effort in order to hold on to a long,
protracted prayer. Secondly, they turned the mind within, to the center of our
reason, where it resides motionless with the meaning of the divine invocation
of the most sweet Name of our Lord Jesus, in order to experience as soon as
possible the divine consolation. It is impossible, according to the Fathers, for
our all-good Master, being thus called upon continuously, not to hear us, He
Who desires so much the salvation of men.
Just as a natural virtue that
is aspired to can only be achieved by the conducive means, so also this holy
work requires some nearly indispensable rudiments: a degree of quiet; freedom
from cares; avoidance of learning about and spreading the "news" of
things going on, the "giving and taking" as the Fathers put it; self
discipline in all things; and an overall silence which stems from these things.
Moreover, I don't think this persistence and habit will be unattainable for
devout people who take an interest in this holy activity. The good habit of a
regular prayer time, morning and evening, always about the same time, would be
a good beginning.
With surety we have
emphasized perseverance as the most indispensable element in prayer. Rightly it
is stressed by St. Paul, "Continue steadfastly in prayer."(Col. 4:2)
In contrast to the rest of the virtues, prayer requires effort throughout our entire
lifetime, and for this reason I repeat to those who are making the attempt not
to feel encumbered, nor to consider the need for endurance as a failure in this
In the beginning it is
necessary to say the prayer in a whisper, or even louder when confronted by
duress and inner resistance. When this good habit is achieved to the point that
the prayer may be sustained and said with ease, then we can turn inwardly with
complete outer silence. In the first part of the little book (Way of the
Pilgrim) a good example is given of the initiation into the prayer. Sound
persistence and effort, always with the same words of the prayer not being
frequently altered, will give birth to a good habit. This will bring control of
the mind, at which time the presence of Grace will be manifested.
Just as every virtue has a
corresponding result, so also prayer has as a result the purification of the
mind and enlightenment. It arrives at the highest and perfect good, union with
God; that is to say, actual divinization (theosis). However, the Fathers
also have this to say: that it lies with man to seek and strive to enter the
way which leads to the city; and if by chance he doesn't arrive at the
endpoint, not having kept pace for whatever reason, God will number him with
those who finished. To make myself more clear, especially on the subject of
prayer, I will explain how all of us Christians must strive in prayer,
particularly in that which is called monological  or noetic prayer. If one
arrives at such prayer he will find much profit.
By the presence of the Jesus
Prayer man is not given over to temptation which he is expecting, because its
presence is sober watchfulness and its essence is prayer; therefore "the
one who watches and prays does not enter into temptation." (cf. Matt.
26:41) Further, he is not given over to darkness of mind so as to become
irrational and err in his judgments and decisions. He does not fall into
indolence and negligence, which are the
basis of many evils. Moreover, he is not overcome by passions and indulgences
where he is weak, and particularly when the causes of sin are near at hand. On
the contrary his zeal and devotion increase. He becomes eager for good works.
He becomes meek and forgiving. He grows from day to day in his faith and love
for Christ and this inflames him towards all the virtues. We have many examples
in our own day of people, and particularly of young people, who with the good
habit of doing the prayer have been saved from frightful dangers, from falls into
great evils, or from symptoms leading toward spiritual death.
Consequently, the prayer is a
duty for each one of the faithful, of every age, nationality, and status;
without regard to place, time or manner. With the prayer divine Grace becomes
active and provides solutions to problems and trials which trouble the
faithful, so that, according to the Scriptures, "Everyone that calls on
the Lord shall be saved." (Acts 2:21)
There is no danger of
delusion, as is bandied about by a few unknowledgeable people, as long as the
prayer is said in a simple and humble manner. It is of the utmost importance
that when the prayer is being said no image at all be portrayed in the mind;
neither of our Lord Christ in any form whatever, nor of the Lady Theotokos, nor
of any other person or depiction. By means of the image the mind is scattered.
Likewise, by means of images the entrance for thoughts and delusions is
created. The mind should remain in the meaning of the words, and with much
humility the person should await divine mercy. The chance imaginations, lights,
or movements, as well as noises and disturbances are unacceptable as diabolic
machinations towards obstruction and deception. The manner in which Grace is
manifested to initiates is by spiritual joy, by quiet and joy-producing tears,
or by a peaceful and awe-inspiring fear due to the remembrance of sins, thus
leading to an increase of mourning and lamentation.
Gradually Grace becomes the
sense of the love of Christ, at which time the roving about of the mind ceases
completely and the heart becomes so warmed in the love of Christ that it thinks
it can bear no more. Still at other times one thinks and desires to remain
forever exactly as one finds oneself, not seeking to see or hear anything else.
All of these things, as well as various other forms of aid and comfort, are
found in the initial stages by as many as try to say and maintain the prayer,
in as much as it depends on them and is possible. Up to this stage, which is so
simple, I think that every soul that is baptized and lives in an Orthodox
manner should be able to put this into practice and to stand in this spiritual
delight and joy, having at the same time the divine protection and help in all
its actions and activities.
I repeat once again my
exhortation to all who love God and their salvation not to put off trying this
good labor and practice for the sake of the Grace and mercy which it holds out
to as many as will strive a bit at this work. I say this to them for courage,
that they don't hesitate or become fainthearted due to the bit of resistance or
weariness which they will encounter. Contemporary elders that we have known had
many disciples living in the world, men and women, married and single, who not
only arrived at the beginning state but rose to higher levels through the Grace
and compassion of our Christ. "It is a trifle in the eyes of the Lord to
make a poor man rich." (Sir. 11:23) I think that in today's chaos of such
turmoil, denial and unbelief there exists no simpler and easier spiritual practice
that is feasible for almost all people, with such a multitude of benefit and
opportunity for success, than this small prayer.
Whenever one is seated,
moving about, or working, and if need be even in bed, and generally wherever
and however one finds oneself, one can say this little prayer which contains
within itself faith, confession, invocation and hope. With such little labor
and insignificant effort the universal command to "pray without
ceasing" (1 Thes. 5:17) is fulfilled to perfection. To whatever word of
our Fathers one might turn, or even in their wonderful lives, he will encounter
hardly any other virtue given so much praise or applied with such zeal and
persistence, so that it alone constitutes the most powerful means of our
success in Christ. It is not our intention to sing the praises of this queen of
virtues, or to describe it, because whatever we might say would instead rather
diminish it. Our aim is to exhort and encourage every believer in the working
of the prayer. Afterwards, each person will learn from his own experience what
we have said so poorly.
Press forward you who are
doubtful, you who are despondent, you who are distressed, you who are in ignorance, you of
little faith, and you who are suffering trials of various kinds; forward to
consolation and to the solution to your problems. Our sweet Jesus Christ, our
Life, has proclaimed to us that "without Me you can do nothing." (Jn.
15:5) Thus behold that, calling upon Him continuously, we are never alone; and
consequently "we can and will do all things through Him." (cf Phil.
4:13) Behold the correct meaning and application of the significant saying of
the Scripture, "Call upon Me in your day of trouble and I will deliver
you, and you shall glorify Me." (Ps. 49(50):15) Let us call upon His all-holy
Name not only "in the day of trouble" but continuously; so that our
minds may be enlightened, that we might not enter into temptation. If anyone
desires to step even higher where all-holy Grace will draw him, he will pass
through this beginning point, and will be "spoken to"  regarding
Him, when he arrives there.
As an epilogue to that which
has been written we repeat our exhortation, or rather our encouragement, to all
the faithful that it is possible and it is vital that they occupy themselves
with the prayer, "Lord Jesus Christ, have mercy on me", the so-called
"noetic prayer", with a sure faith that they will benefit greatly
regardless of what level they may reach. The remembrance of death and a humble
attitude, together with the other helpful things that we have mentioned,
guarantee success through the grace of Christ, the invocation of Whom will be
the aim of this virtuous occupation. Amen.
As several of the Greek words used in this text do not have direct English equivalents, it was decided
to add a small glossary at the end to help the reader understand with more preciseness the meaning of text.
- noetic: of the "nous", the intellect. The
intellect in this case is not simply the reasoning faculty of man, but the
faculty of the heart that is able to comprehend natural and spiritual realities
through direct experience. It is the faculty by which one may know God through
prayer. Thus noetic prayer is also often called the "prayer of the
- "the prayer": When used with the article "the", as opposed to a
general type of prayer, it refers to the Jesus
Prayer, "Lord Jesus Christ, have mercy on me." The Jesus Prayer is
rooted in the early monastic tradition of the Church, with the words having
been drawn from the New Testament.
- sober watchfulness (Gr., nipsis): often translated as both
"sobriety" and "watchfulness" it in fact incorporates both.
It is a non-morbid seriousness in which the "nous", the intellect,
maintains an alertness and awareness of its immediate state.
- monological: In this instance it refers to the fact that when
the prayer is being said by the person, on the humanly observable level it
appears as if only the one praying is speaking; doing a monologue, that is. The
activity of God usually remains imperceptible, especially for those in the
- "spoken to": refers to the numerous biblical instances of God
speaking to the hearts and minds of His righteous ones, communicating Himself
directly to those who were pure of heart and seeking Him through prayer.
Sent to the OCIC by Fr. Luke Hartung. Original source unknown.
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Excerpt from A Night in the Desert of the Holy Mountain
It is necessary that we live in Christ, the Word of God and
become Christ and the Word of God in grace. This is achieved when we live in
Church and participate in its holy mysteries. For, "Church is manifested
in the holy mysteries, not as in symbols, but
like the members of the body in the heart and like the branches of the plant in
the root and, as the Lord said, like the vine branches in the vineyard"
(Kavasilas). This is achieved with the invocation of the name of Jesus and the
reciting of the Jesus prayer. "Lord Jesus Christ, Son of God, have mercy on
me, a sinner", especially as the Jesus prayer is very closely connected
with the Holy Communion. All the theology of our holy Orthodox Church is hidden
in this small prayer. That is why we would always meditate on the most sweet
and joy-bringing name of Jesus. The Jesus prayer is not only for monks.
Certainly, they have the possibility to live continually with it. However, we,
also, who are sinners can say it. Let us set aside a certain time for this purpose
and begin by saying the prayer for ten minutes in the morning and ten at night,
as undistractedly as possible. It is very important that we fix even a short
time which we should not break. In the course of time this certain hour will
become longer and will sweeten the soul, the lips... Let us say it even when we
walk in the street and before falling asleep. Whenever we have spare time. Let
man and wife or all the family say it in the morning and in the evening for a
few minutes. One of them should recite it calmly and peacefully and the rest of
them listen to it. Much grace will come then to the family. There are many
couples and families that practised it and saw miracles in their lives... Those
who want to go deeper in prayer need an experienced director. At the same time
we should coordinate our life with the commandments of Christ. For the person
of Christ is connected with His work and His teaching. By keeping the
commandments we also receive grace, the entire Holy Trinity. According to St.
Maximos, "he who has received and kept a commandment, has, mystically, the Holy
From the Epilogue of A Night in the Desert of the Holy Mountain, by Archimandrite [now Bishop]
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Science Studies the Jesus Prayer
Can seven wordsLord Jesus Christ, have mercy on mechange lives?
It may seem a lot of effort over just seven words: Finding 110 Eastern
Orthodox Christians, giving them a battery of tests ranging from psychology
to theology to behavioral medicine, and then repeating the tests 30 days
later. But the seven words"Lord Jesus Christ, have mercy on me" (a.k.a.
the Jesus Prayer)are among the most enduring in history. What Boston
University psychologist George Stavros, Ph.D., wanted to find out was
whether repeating the Jesus Prayer for ten minutes each day over the 30
days would affect these people's relationship with God, their relationships
with others, their faith maturity, and their "self-cohesion" (levels of
depression, anxiety, hostility, and interpersonal sensitivity). In short,
Stavros was asking whether the Jesus Prayer can play a special role in a
person's "journey to the heart."
The answerat least on all the scales that showed any significant effect
compared to the control groupturned out to be a resounding yes. Repeating
the contemplative prayer deepened the commitment of these Christians to a
relationship with a transcendent reality. Not only that, it reduced
depression, anxiety, hostility, and feelings of inferiority to others. So
powerful were the psychological effects of the prayer that Stavros urges
his colleagues to keep it in mind as a healing intervention for clients.
He recommends that the prayer be used along with communal practices so that
one's relationship with God and others is "subtly and continuously
tutored." In other words, going inside to find God does not mean going it
From Spirituality & HealthThe Soul/Body Connection.
Publication date unknown. Posted 8/21/2005.