Paza minţii la părinţii filocalici
Mind Safe-Keeping According to “filocalical” Fathers

Summary/Abstract: Mind Safe-Keeping According to “filocalical” Fathers. This study approaches the theme of mind safe-keeping as it was understood by Fathers. Considering that this process does not by far represent a simple intellectual operation based on knowledge, but it also presupposes the complete involvement of a man – that is, both of his mind and of his body –, we have dealt with this subject in two separate chapters: the safe-keep of the senses or “the asceticism of the mind” and the actual mind safe-keeping. In the first chapter we have accentuated the importance of asceticism in the process of mind purification. The mind is connected invisibly to the body and its senses. Between them there is an obvious reciprocity. The asceticism of the body and the safe-keep of the mind deeply influence one another due to the fact that the former, cleansing the material body, also purifies the immaterial mind, while the latter, the elevating the mind, spiritualizes the material senses. In the second chapter we have developed the theme of the safe-keep of the mind in itself. This we have done in three subchapters, each of the three compounding elements representing degrees or ways of safe-keeping the mind. Firstly, we wrote about comfort-bringing, vigilance, and discrimination. These constitute themselves in premises for the safe-keep of the mind. Secondly, we took into consideration the actual fight against evil-natured thoughts that presupposes the penitent’s approach to one of the following methods: (a) the antirrhésis method, method through which the evil thoughts are rejected by arguments - This is practiced only by those who are more advanced spiritually. - (b) the usual method. The second method is common with the beginners and it consists in rejecting the evil thoughts from their outset without any possibility of dialogue. Finally, the third subchapter deals with the issue of prayer, in general, and with “the prayer of Jesus”, in particular. The latter is considered to be the most efficient way of safe-keeping the mind from evil thoughts. Prayer is, in fact, the central element of mind safe-keeping; element without which the entire ascetic effort becomes a mere insufficient intellectual effort. However, even by postulating the prevalence of prayer, we must not omit mentioning that these achievements are but relative ones because prayer, the fight with evil thoughts together with vigilance, mind comfort, and discrimination constitute, in fact, “the core” of mind safe-keeping. Accordingly, the essence of mind safe-keeping embodies all of the above, although it presupposes mostly the exercise of praying as the most efficient means of rejecting evil thoughts and the safe-keep of the mind.

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