Ladder of Divine Ascent - Step Twenty On Alertness

              As we labor to ascend to God (understanding that prayer is both the way of and the end of the ascent) we must prepare ourselves for the test of prayer.  The first battle is getting to the place and time of prayer.  This is what St. John talked about in Step 19: overcoming sleep, getting out of bed (or staying out of bed) and actually forcing ourselves to attend to the time of prayer.  In Step 20 he talks about the next part of our struggle in prayer - alertness.

            Alertness begins when we approach the time of prayer. "The bell rings for prayer.  The monk who loves God says, `Bravo! Bravo!'  The lazy monk says, `Alas.  Alas.'  Mealtime reveals the gluttonous, prayer time the lovers of God.  The former dance and the latter frown when the table is made ready."  We should not be surprised if we "don't feel like praying."  This is part of our fallenness, our own sinful condition,  the disorientation of our internal selves.  There are many times when the desire for prayer is almost nonexistent.  We must rouse ourselves to prayer.  Alertness is doing battle with our laziness and our lack of interest in prayer.  Alertness is motivating ourselves to attend to the things of God rather than the things of this world.  It is the triumph of the spirit over the body, of the will for God over the will for self.

            Alertness continues as we pray.  "The inexperienced monk is wide awake when talking to his friends but half asleep at prayer."  We learn from this that the labor of prayer is a labor with the thoughts.  We are far too "lazy" and "undisciplined" when it comes to our minds.  Instead of directing our thoughts and controlling them we allow them to run free, here and there, wherever they wish to go.  So, during prayer, we find ourselves often thinking about all kinds of other things.  How many times have we come to the end of a prayer only to realize that we have no idea what we just said?  How many times in the middle of liturgy do we catch ourselves reviewing yesterday's events and planning for the rest of the day?  Alertness is the struggle to control our minds and center them on the one thing that is needful.  It is the attempt to center our mind in our hearts, to eliminate not simply the bad thoughts but even the good thoughts which distract us from the pursuit of God. 

            This is not easy.  In our beginning attempts we will fail many more times than we succeed, but we must keep up the struggle.  For, as St. John promises: "This is the twentieth step.  He who has climbed it has received light in his heart."

1-3            Alertness defined.

            Alertness keeps the mind clean.  Somnolence binds the soul.  The alert monk does battle with fornication, but the sleepy one goes to live with it.  Alertness is a quenching of lust, deliverance from fantasies in dreams, a tearful eyes, a heart made soft and gentle, thoughts restrained, food digested, passions tamed, spirits subdued, tongue controlled, idle imaginings banished.

4-6            A description of the vigilant and the lazy.

            The vigilant monk is a fisher of thoughts, and in the quiet of the night he can easily observe and catch them.

            The bell rings for prayer.  The monk who loves God says, "Bravo, Bravo!"  The lazy monk says, "Alas, Alas!"

            Mealtime reveals the gluttonous, prayer time the lovers of God.  The former dance and the latter frown when the table is made ready.

7-9            The value and importance of keeping vigils and the dangers of excessive sleep.

            Long sleep produces forgetfulness, but keeping vigil clears the memory. 

           

            The farmer collects his wealth on the threshing floor and in the winepress.  Monks collect their wealth and knowledge during the hours of evening and night when they are standing at prayer and contemplation.

            Excessive sleep is a bad companion, stealing half a lifetime or more from the lazy man.

10-13            The dissipation that comes from laziness.

            The inexperienced monk is wide awake when talking to his friends but half asleep at prayer time.  The lazy monk is a great talker whose eyes begin to shut when the sacred reading is started.  When the trumpet sounds the dead will rise, and when idle talk begins the dozing wake.

            The tyrant sleep is a cunning fiend who slips away from us when our stomachs are full and attacks strongly when we are hungry and thirsty.  It proposes that we do manual work at prayer time, for in no other way can it interfere with the prayers of those who are keeping watch.  Its first step is to attack beginners, trying to make them careless from their first day.  Or it strives to prepare the way for the demon of fornication  Hence until we conquer it we ought never seek to be absent from common prayer, since shame at least may keep us from dozing off.

14            John warns that we must also be alert at the time following prayer.  It is then that the demons attack seeking to steal what we have gained from God.

            When prayer is over, wait quietly and you will observe how mobs of demons, as though challenged by us, will try to attack us after prayer by means of wild fantasies.  Watch carefully and you will note those that are accustomed to snatch away the first fruits of the soul.

15-16            The alertness maintained during the day can be sustained even when we our sleeping.

            It can happen that our meditation on the psalms may persist even into our time of sleeping.

            . . . the soul endlessly preoccupied by day with the word of God will love to be preoccupied by it in sleep too.  This second grace is properly the reward for the first and will help us to avoid spirits and fantasies.

            Such then is the twentieth step.  He who has climbed it has received light in his heart.

  

Ladder of Divine Ascent - Step Nineteen On Sleep

              There is a saying in the book of Proverbs which introduces the theme of Step 19 very well: "A little sleep, a little slumber, a little folding of the hands to sleep - - so shall your poverty come on you like a prowler, and your need like an armed man." (Interestingly, this saying is repeated twice: Proverbs 6:10,11 and Proverbs 24:33,34).  In step 19, St. John reminds us that too much sleep, like too much of anything, can be spiritually dangerous.  Of course, we all need to sleep.  Just as we need to eat, so we need to sleep in order to live.  But, although sleep is natural and needful, like desire it has many sources.

            How can we tell the difference?  St. John does not spend a great deal of time in explaining the answer.  He simply reminds us: it is too much sleep when it keeps us from fulfilling our rule of prayer.  When we choose to sleep rather than to pray - we have entered into the spiritual danger zone.

            Many of the fathers have pointed out that Satan can oppress and make us feel more tired than we are in order to keep us from praying.  This often happens at night when it is time to say your prayers before  going to bed.  All of a sudden, you are hit with a tremendous sense of fatigue so that you can barely make it to your bed without falling asleep.  Sometimes, undoubtedly, this is natural, but more often than not it comes from the evil one.  It is a trick to get us to go to bed without prayer.  For if we go to bed without prayer, we leave open our minds and imaginations for demonic assault all night.  When we are sleeping, we cannot be vigilant over our thoughts.  Therefore, our prayer before sleep is of the greatest importance.

            In this short step, John describes sleep and its sources, the habit of oversleeping, the tactics of demons especially at the time of prayer, and finally how these demons may be overcome.

            Sleep is a natural state.  It is also an image of death and a respite of the senses.  Sleep is one, but like desire it has many sources.  That is to say, it comes from nature, from food, from demons, or perhaps in some degree even from prolonged fasting by which the weakened flesh is moved to long for repose.

            Just as too much drinking comes from habit, so too from habit comes overindulgence in sleep.  For this reason one has to struggle against it especially at the start of one's religious life, because a long standing habit is very difficult to correct.

            Let us observe and we shall find that the spiritual trumpet that summons the brethren together visibly is also the signal for the invisible assembly of our foes.  Some stand by our bed and encourage us to lie down again after we have got up.  "Wait until the first hymns are over," they say.  "Then it will be time enough to go to church."  Others get those at prayer to fall asleep.  Still others cause a bad and unusual stomachache, while others encourage prattle in the church.  Some inspire bad thoughts, others get us to lean against the wall as though we were weary or to start yawning over and over again, while still others cause us to laugh during prayer so as to provoke the anger of God against us.  Some get us in our laziness to hurry up with the singing, while others suggest we should sing slowly in order that we may take pleasure in it.  Others, by sitting on our mouths, shut them so that we can scarcely open them.

            However, the man who considers with sensitivity of heart that he is standing before God will be an immovable pillar of prayer, and none of the demons mentioned above will delude him.

            A furnace tests gold.  Prayer tests the zeal of a monk and his love for God.