Why do you lose your peace because something’s not going the way you want?
Right? Otherwise you’d be very peaceful, right? So either you had an opinion that wasn’t gratified, you had a will that wasn’t fulfilled, you wanted something that they didn’t do, right? Something disturbed, something that you prefer. That’s how you lose peace.
So the solution is to only want one thing, which is reality, which is God, right?
If the Gospel is true, if Christ is who He said He is, don’t forget what it means to be a Christian. If Christ is who He says, If Christ is God, not some good guy that lived, right? If He’s really who He is, then what He says really matters. And he said, this is what it means to be you—not idealistically you; who you are, right? Not something you’re trying to become. It’s already who you are. You’ve done stuff to cover up who you are. You didn’t stop being who you were, right? This is a very deep Antonion teaching—the best saint—where some people talk about virtue like it’s out there in the air. I pluck it out and put it in, right? Anthony says the complete opposite. He said you already have all the virtues.
—Fr. Antony Paul
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Category: BEST OF
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Of the eight principal spirits or faults, dejection and acedia most effectively link the monastic world with today’s psychological suffering. The spirit or demon of dejection is described as one that attacks at random, and prevents the monk from having gladness of heart.[32] It makes the monk impatient and rough with the brethren and causes him to feel angry, crushing and overwhelming him with despair.[33] Cassian also locates the origin of dejection as being from “previous anger” or a previous “lack of gain that has not been realized.”[34] The monk isolates himself and no longer desires to engage in discourse with others, so that Cassian labels dejection the “gall of bitterness that is in possession of every corner of their heart.”[35] Interestingly, Cassian discusses how this demonic spirit is not necessarily a result of the actions of others, but actions of the self. Cassian elaborates that one in this state should not isolate himself, but rather continue to interact with his fellow monastic brethren. This in itself is a remedy against this spirit.[36]
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However, Cassian goes on to discuss that some dejection is acceptable and therapeutic. This is the sorrow that leads an individual to penitence for sin.[39] Finally, he ends the relevant chapter by noting that the way to terminate devilish dejection is spiritual meditation, and keeping the mind occupied with the hope of the future. In examining this chapter of Cassian’s work, clear symptoms emerge, as well as treatment modalities for what is considered depression in the modern world.
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In Book X of the Institutes, Cassian begins to describe accidie, or acedia, known as the “midday demon,”[40] as Evagrius had also done, although in more detail in specific relation to the emotions.[41] While similar to the demon of dejection, acedia consists of the added features of apathy, sluggishness, sloth, and irritability. In naming acedia the “midday demon,” Cassian posits that these demonic attacks often occur around the sixth hour and seize the monk. Carelessness and anxiousness are the main components of acedia, as well as frequent complaining.[42] The monk looks anxiously and often sighs at his other brethren. There are also moments where he is idle and useless for spiritual work. Cassian notes that sometimes the midday demon can manifest in different forms: sometimes one may isolate more, and in other times one may become a busy-body and seek consolation from others — an action which Cassian describes as entanglement in secular business.[43]
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Cassian similarly recognized that often, anger and the lack of accomplishing a goal can lead to the demon of dejection. Anger and failure are, after all, often linked to stressful situations in an individual’s life.
John Cassian, Diabolical Warfare, and Psychological Health
Abraham Ghattas
Doss Press -
Let me not be deceived by my own insecurity and weakness which would make me hurt another as I try desperately to help myself.
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We complain that we require solitude, as if we should find the virtue of patience there where nobody provokes us. We say that the reason of our disturbance does not spring from our own impatience, but from the fault of our brethren. And while we lay the blame of our fault on others, we shall never be able to reach the goal of patience and perfection.
—St. John Cassian
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If one says a word to you, you could accept the word calmly, or you could think about it deeply: Why did he say this? What did he mean? Did he mean to belittle me? I cannot keep quiet. Here you have allowed the word to affect you profoundly, and so it became deeply-rooted in you. Therefore, do not ponder daily events in depth; overlook them and allow them to pass by calmly. Only those thoughts which take root in your mind and heart will bother you.
—H.H. Pope Shenouda III, Monastic Treasures for All of Us
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Humble yourself before God; that is, like the wise thief say from your whole heart: “I have received as I deserve according to my deeds. Remember me, O Lord, when Thou comest into Thy Kingdom.” Do not be like the other thief who railed at everyone, cursed, blamed others for his sufferings, and in this way only made his situation worse and perished.
—Abbot Nikon Vorobiev, Abbot Nikon Letters to Spiritual Children p.174
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