Striving Toward God: Spiritual Advice for Daily Living

by Abbess Arsenia (Sebriakova), Mary Naumenko (Translator)

Overview

Born into a patrician family in the Don region, Anna Mikhailovna Sebriakova forsake the world at the age of seventeen and joined the Ust'-Medveditskii convent, where she was tonsured a nun with the name Arsenia. She subsequently served as abbess of this same monastery for 41 years. Abbess Arsenia’s counsels are steeped in Holy Scripture and in the inspiration that she draws from the services of the Orthodox Church. Throughout, she emphasizes the need to humble oneself, discern the will of God, and fulfill it through every moment of our life.

Product Details

ISBN-13:	9780884653974
Publisher:	Holy Trinity Publications
Publication date:	02/01/2016
Pages:	120
Product dimensions:	5.40(w) x 8.40(h) x 0.40(d)

About the Author

Abbess Arsenia (born Anna Mikhailovna Sebriakova) was the long-tenured superior of the Transfiuguration Monastery, serving for over 45 years in that position during the second half of the 19th century. Mary Naumenko is the wife of an Orthodox priest and has been involved in parish ministry for several decades.

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Striving Toward God

Spiritual Advice for Daily Living

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By Abbess Arsenia, Mary Naumenko

Holy Trinity Publications

Copyright © 2016 Holy Trinity Monastery
All rights reserved.
ISBN: 978-0-88465-414-8

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CHAPTER 1

The Notes of Abbess Arsenia

Humility is the only state of the spirit through which all spiritual gifts are able to enter an individual. This is the door that opens the heart and renders it capable of receiving spiritual sensations. Humility gives the heart undisturbed rest, and brings peace and sobriety to the intellect. Humility is a power that surrounds the heart, alienating it from all worldly things and granting it a perception of eternal life, which is imperceptible to the carnal man. Humility gives the mind its original purity. It begins to see clearly the difference between good and evil, and it is able to identify each condition and movement within the heart, just as primeval Adam was able to name the beasts, each according to their particular characteristics. Humility places the seal of silence upon all that is human, and man's spirit, standing before the Lord in prayer, is receptive to His revelations ... Before the heart achieves humility it is incapable of pure, spiritual prayer.

Our scattered thoughts engage our mind with trivial concerns, hindering a constant remembrance of God. Only when our life is wholly directed toward God do we become capable of seeing God in all and begin to do so by faith — not only in all the significant happenings of life but even in the insignificant ones — and to submit entirely to His holy will. Without this, pure, unceasing prayer is impossible. The remembrance of God — and consequently, pure prayer — are further impeded by feelings and passions. Therefore, one must strictly pay heed to the heart and all its imaginings, firmly resisting them, for such thoughts bring the soul into impenetrable darkness. Every passion causes the soul to suffer; it is a sickness and it requires immediate healing. Even despondency and other types of coldness of heart toward spiritual activity are illnesses. Just as a person recovering from a fever remains for a time weak, listless, and incapable of any work — so the soul, which is sick with a passion, becomes indifferent, weak, feeble, insensitive, and incapable of spiritual action. Such are the passions of the soul. To arm ourselves against them, to do battle with them and overcome them is our primary work. We must labor diligently in the battle against the passions of the soul. Prayer reveals to us the passions living in our soul. Whatever passion interferes with our prayer, this is the one to battle without ceasing. Prayer itself will aid in this fight, and prayer will help eradicate the passion.

The lamp with which the virgins are able to meet the Bridegroom is the Holy Spirit, who enlightens the soul, purifies it, makes it Christ-like, and renders all its attributes according to the Great Archetype. Christ recognizes such a soul as His bride, for He sees its similarity to Himself. If the soul is not enlightened by this Light, the Holy Spirit, it remains in total darkness. The enemy of God takes up his abode in this darkness, filling the soul with various passions and creating within it his own likeness. Christ does not recognize such a soul as His own and excludes it from His presence. In order for our lamp not to be extinguished we must constantly add oil, which is to say ceaseless prayer, without which the lamp cannot stay lit.

* * *

Within each soul there is a natural yearning for goodness. I think of it as a divine calling. It acts so powerfully in some souls that nothing earthly can ever satisfy them. I have always placed great value on such yearning, but today I came to realize that fear [of God] guards the soul more effectively and is just as necessary when the soul is prospering as it is when the soul is at its weakest. One comes to the fear of God by frequently remembering the hour of death and acknowledging that this may be one's last day, one's last minute on this earth. The grace of God implants this fear within the heart. "Instill Thy fear within the hearts of thy servants," prays the Holy Church.

* * *

It is impossible to achieve pure, undistracted prayer when it is not preceded by self-sacrificial action. Moreover, one must daily impress this upon one's heart and reject every deed, word, feeling, and thought that is displeasing to God. Every deed must be in line with God's commandments, every feeling subject to His word, every thought filled with His truth. By doing this, or at least striving toward this, we are able to notice any unseemly feeling or thought and to reject it by means of prayer. If our soul is thus oriented, the name of Jesus acts independently within it. It cuts off every contrary thought, suppresses every feeling unworthy of Him, enlightens the soul to the knowledge of His will, and establishes within it peace of heart and serenity of thought.

* * *

To every feeling the enemy adds his poison. Thus, to contrition over one's sins he adds despair and hopelessness, so the soul becomes despondent and weak; to renunciation — hardness of heart, coldness, and lack of feeling; to love — sensuality; to consolation through grace — vanity, etc. Man is unable to separate this poison from the positive emotions, but with the help of the Jesus Prayer, pronounced with faith and a contrite heart, this poison is isolated. With the light of Christ darkness is dispelled from the heart and the enemy's influence is exposed. By the power of Christ the enemy's activity disappears and the soul is left in its natural state — not always strong, not always purified of carnal filth, but tranquil and able to submit to the action of God's hand.

* * *

The condition of a fallen sinner wholly corresponds to the words of the Lord: "Both thorns and thistles it the ground shall bring forth to you." The ground of our heart, likewise, is constantly bringing forth passions and sins. The attempts of the soul to cleanse itself, when not enlightened by God's grace, are always difficult, laborious and ineffective. "In the sweat of your face you shall eat bread." With great effort and a lengthy struggle are the passions uprooted, as thorns from the ground. And again, with a little laxity, in certain situations where one gets carried away, they are ready to revive, and do so. They grow within the heart, smothering the seed of God's word, which was not even given the opportunity to take root and gather strength, let alone to bring forth fruit and nourish the soul. The spring (our intellect) has no sooner been cleansed — and that with great difficulty — than again torrents of impure thoughts pollute it, preventing the parched soul from slaking its thirst with the pure water of divine revelations. "In the sweat of your face you shall eat bread."

The soul labors to the point of bloody sweat — as indeed it must — in order not to die of hunger. This constant and strenuous work is what prevents the regrowth of the thorns of passions; it keeps them from becoming a forest where wild animals can wander. By constant pruning and cutting, the soul regains the opportunity to feed upon the daily bread that the Great Sower plants within its soil. The Lord does not leave a man's labors without reward. He will send early and late rains, and the earth will bring forth grass, then the ears, and then wheat will fill the ears. The grace of God, when it overshadows the soul, burns up the thorns of the passions and produces fruit. "Whosoever eats My flesh and drinks My blood has eternal life." "Out of his heart will flow rivers of living water." ... Only in this condition will the soul no longer thirst and have no desire to draw from earthly sources of water. Our work also consists in gradually purifying these earthly springs, in order that we might drink at least some drops of clean water, and not draw toads and other impurities from the murky waters. "In the sweat of your face you shall eat bread," until you are fed with that bread which comes from heaven.

* * *

"Be still, and know that I am God." To accept this understanding even partially, every feeling must be erased from the heart, and every thought from the mind.

By transgressing the commandments of God, we sin before God, before others, and before our own conscience. We thus subject ourselves not only to the judgment of God, but also to human judgment. By offending God, by dishonoring Him and the image of His glory within ourselves, we are constantly hurting our neighbors, tempting them, encouraging them to sin, showing them a poor example through our sinfulness, instead of helping them to reach salvation, so we are rightfully given over to the judgment of men. This judgment — which manifests itself in the form of accusations, harsh words, slander, hatred and even leads some to feel justified in inflicting persecution, martyrdom, death upon us — we need to accept as due punishment and to always consider ourselves debtors in the eyes of our neighbors.

While we walk in the flesh, we regard our neighbor as our debtor; we demand of him not only lawful truth but grace-filled sanctity as the common property of all men. When he does not repay his debt to us, we judge him and hate him, we persecute him and torture him. However, when we are led by the Spirit, when the Spirit of God fills us with the riches of His goodness, then we seek nothing from our neighbor, we forgive him all that he owes us, and we no longer even regard him as our debtor.

Human weakness manifests itself primarily in the inconstancy to which our nature is subject. Our minds can be occupied with spiritual thoughts, and the next minute they are capable of entertaining carnal, animalistic images. Holy feelings are replaced by carnal, base ones. Peace, joy, and an ardent desire for virtue fill our soul only to give way to confusion, sadness, and despondency. This characteristic changeability is inherent in human nature. It is especially noticeable to those who, while working in God's house and before His face, are striving toward God, toward keeping their mind focused on the Jesus Prayer, their heart on the paths of His commandments, their soul at the foot of His Cross. Having come to know by experience the inconstancy of our nature, they have achieved deep humility, which prevents them from falling. They are not subject to pride during peaceful times, nor to despondency and despair in times of confusion. They have acquired the fear of God, which guards their actions, and which is ready for an onslaught even in peaceful times.

The tendency to be changeable is especially evident in one whose soul is full of fire, that is, passion. St Ignatius the God-bearer said: "I do not possess the fire of love for material things, but I have within me water which flows and cries out to me: Go to the Father." This flowing water extinguishes the flame of passion — it is the Holy Spirit.

No human virtue can extinguish this fire, or diminish its power. Virtues, when they are rightly practiced, bring forth fruit. The partaking of spiritual fruit familiarizes the soul with living sensations, pure and sweet, which deaden the desire for that which is carnal, corrupt and passionate. For example, the virtue of silence, when practiced with discernment, cuts off every useless word, thought and deed, and brings forth fruit: tranquility of mind and peace of heart. When the soul partakes of this fruit, it keeps silent, or, if it loses it, it eagerly returns to it — not because silence is a monastic rule, but because it has tasted the fruit of silence and desires its sweetness. Thus, the fruit itself, obtained through the practice of virtue, creates the incentive to live in this manner.

When perfection comes, the partial is abandoned. Once the harvest brings forth bountiful fruit, the tools of virtue are no longer needed. But for those in whom the fire of passions still burn, it is mandatory to hold fast to the path of God's commandments, to walk the path of the virtues according to His word, and, having tasted the delight of spiritual fruit, not to waste time in deviations — to which we are prone on account of our inconstancy — and not to corrupt our taste with worldly or carnal impressions. "If you have fallen, get up," as long as there is a place for the feet. "Let us press on until we reach His path."

I read St John Climacus's chapter "On Pride" and stopped at the words: "The punishment of one who is prideful is his own fall." Such punishment is wisely used by the Lord as medicine against pride. But the actions of God's Providence and his censure can only benefit a person when he strives toward eternal goals. If he has set for himself the goal of salvation — the One God — then all that happens to him will serve him well in its attainment. On being deprived of all earthly "good things," on having to bear up against personal attacks, or enduring humiliations — which would crush even a very strong soul that chooses for itself an earthly goal — the soul that loves God receives strength, wisdom, freedom. If it loses anything in these circumstances, it is the passions that had formerly ensnared it, the bindings of which it could not loosen by the will alone, which could only be destroyed by the action of God. It is a great good not to be subject to anything earthly, not even to the desires of the soul; then all the actions of God directing the soul toward salvation are effectual, killing off the passion but not the soul. In the opposite case, both the passions and the soul are destroyed. A soul that has renounced the passions becomes able to perceive virtue. Having renounced sensual pleasures, it directly experiences humility, etc. Having renounced its own desires, its sin-loving will, its own understanding, it is brought to the knowledge of God's will. Through actively fulfilling God's will, which becomes apparent through working to the benefit of one's neighbor, the soul is enlightened by divine revelations. This enlightenment leads the soul not only to purity, but to a state of dispassion.

Silence cleanses the mind of thoughts. The knowledge of one's sinfulness, one's lack of wisdom, one's powerlessness, one's inadequacy in everything brings the soul to faith. The renunciation of one's self-will leads one to active faith, which manifests itself in simplicity and humility. The first brings about purity of thought, and the second, purity of heart.

CHAPTER 2

The Letters to Peter Alexandrovich Brianchaninov

Letter No. 1

October 7, 1870

I generally do not like to confine myself to secular correspondence, but like to share my thoughts and feelings with those who are able to understand and empathize with them, even in writing. Your letter brought me comfort. You remember me, and that is endearing. However, for God's sake I ask you, do not exalt me so; it is unfair, and I excuse your words by the fact that your spiritually orphaned emotion wanted to see me in this way ... you imagined that you are seeing the familiar characteristics of a dear, lofty, holy image which sanctified your soul through your encounter with it. Let us contemplate such an image in God's great and wondrous creation, but for myself I would desire some knowledge of my own weaknesses and sinfulness, and ask that you entreat the Lord, the Giver of good things, to grant this on my behalf.

Letter No. 2

November 2, 1870

I thoroughly believe that God's will is revealed to us through the circumstances that surround us. I see that the current situation dictates an escape to the mountains, but as I regard today's circumstance, I see that this indication is incomplete ... I long for a life totally removed from all things earthly, and therefore my soul longs for it rather insistently at times. I am afraid to be affected by this strong emotion, for this may not be the right time, and may be profitable only at some appointed time in the future ...

The other day I received the fifth volume from A. V. How good of you to add the portrait of Bishop Ignatius to this volume! The Lord enlightened you to do so, and the portrait is such a good one! At present I am reading this volume as I would the sayings of the Holy Fathers, and even one look at Vladyka's holy face is a great comfort to me. While contemplating this image, one is more able to concentrate. Thoughts come together and an ability to confess all the subtle disorders of one's heart appears when those prophetic eyes look into the depths of the soul.

Letter No. 3

November 7, 1870

The path to salvation is cruel, as are the words that are sometimes spoken of it. They are as a two-edged sword that cuts out our passions, our emotionality, and sears our heart with pain as they are being carved out. Will the time ever come when there is nothing left for that sword to do? No, there will always be a job left for it, there is no end to our spiritual cleansing, and in every heart there will be found a particle of dirt that needs to be removed. In myself I see it as a sign of lack of fervency when my heart ceases to ache and fight — it is a symptom of intense darkening. When this darkness is chased away by the word of God, the heart aches, for no enlightenment is possible without pain — for in that case, it is surely fantasy.

Letter No. 4

February 6, 1871

I rejoice and thank the Lord that He vouchsafed me, a sinner, to pass on the teaching of my mother, Schema-nun Ardaliona, the teaching which gives life to my soul. Pafnutia and I are taken aback, seeing the extent to which you find empathy with the words of our mother, and with our spirit. The power of truth is a living power that communicates itself to souls, joining them into one image. May the Lord give strength to us all, and may He help us to exist in the Truth, which is He Himself, and the path to Him is through our weakness, through the fullness of our sinfulness. Yes, this is not the path of lies, not one that was invented, for the Lord Himself said not to seek Him in any particular state (of mind, body, or soul), but that He will appear to us. And so He appears, bringing peace, strength, and light into a soul that is perishing, weak, and dark. When we chase after certain conditions, then we are attempting to catch a fantasy. I thoroughly feel my weakness, and sometimes become despondent, but know from experience that when this weakness reaches its limits, so that no hope is left for any activity, or any rational solution, then, in that very moment and only at that moment, one spiritually apprehends a special help from God, or, better said, the knowledge of Him and the power of His action in the soul. I do not ask for strength from anyone, being afraid to awaken my own self-reliance, that poison which is spilled onto every human good work, and for this reason, I am overwhelmed by my own vibrant weakness. Yet it is this weakness that can elicit that living Power, which is the only one that my soul yearns after. In such a state, a great fear grips the soul, for perdition is in it and all that surrounds it, but salvation is in that Will, which the soul finds the audacity to perceptibly comprehend and influence by its pleas. Fear fills it to the uttermost depths.

(Continues...)

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Excerpted from Striving Toward God by Abbess Arsenia, Mary Naumenko. Copyright © 2016 Holy Trinity Monastery. Excerpted by permission of Holy Trinity Publications.
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Table of Contents

Contents

Introduction,
A Short Biography,
Part 1 The Notes of Abbess Arsenia,
Part 2 The Letters to Peter Alexandrovich Brianchaninov,
Part 3 Letters to Other Individuals,
Acknowledgments,
End Notes,
Index,