Acquire Peace, Hope & Joy

23 Spiritual Insights from

St. Paisios of Mt. Athos
Compiled and Edited by Archpriest Peter Heers
 Introduction

S
T. PAISIOS was a man with a warrior-spirit taught by God to wage

war1, a valiant fighter2 who was more than a conqueror by the power of

Him that loved him3. His was a noble spirit, a spirit of sacrifice, from which

flowed a refined spiritual sensitivity and an overabundance of love toward

God and man, removed of every trace of self. The “catch-words” which were

constantly found in his mouth, and preeminently unceasingly shown forth in

his life in an exemplary way, were philotimo, nobility, and sacrifice, virtues

closely linked which spring from a generous heart, a heart that puts its trust in

God, a heart that, in turn, gushes forth peace, hope and joy.

S
T. PAISIOS’ teaching on the value of philotimo, nobility and sacrifice

and on the need for interior vigilance and humble, positive thinking are

particularly crucial for all who have been raised on the dregs of Western

culture4 – a “culture” poorly so-called, which has, nonetheless, through

globalization, laid exclusive claim to being the world-wide culture. The

keystone of this now global way of life and worldview was succinctly stated

by Rene Descartes at the beginning of the Enlightenment era: "I think,

therefore I am." In contrast to this rationalistic creed, there stands that which

has been written to describe the theology of the Elder Sophrony of Essex, but

which can be applied equally well to the sum total of the teaching of the Elder

Paisios, and indeed to all Orthodox life: “I love, therefore I am.” For, it is only

1
Psalm 144:1,
2
1 Timothy 6:12, 2 Timothy 4:7
3
Romans 8:37
4
See: Hieromonk Damascene, The Orthodox Word, Vol. 39, No. 2 (229), March-April 2003, A Spiritual Father for Our
Times: An Introduction to the Life and Counsels of Elder Paisios the New of Mount Athos.
by love for Christ and the love of Christ that philotimo, nobility and sacrifice,

and all of life itself, can be understood.5 Moreover, it is only by descending

into this self-emptying spirit of Christ that one can ascend to the heights

where peace, hope and joy are acquired!

~23~
Spiritual Insights
from
St. Paisios of Mt. Athos

1
THEY want to feel joy, but one has to sacrifice in order

for joy to come. Joy is born of sacrifice. True joy arises

from philotimo. If one cultivates philotimo, his life

becomes a constant feast-day! Man is tortured by

egotism and self-love. These are what causes man to trip and

fall.”6 “Most people today have not tasted the joy of sacrifice nor

5
Mat. 19:19, 22: 37, 39; John 13:35; 14:15,21,23; 15:9-10, 12-13; Rom. 13:8-10; 1 Cor. 8:3; Gal. 5:22; Eph. 3:17-19; 1
Th. 3:12; 1 John 5:2-3.
6
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Α, Με Πόνο και Αγάπη για τον Σύγχρονο Άνθρωπο, εκδ. Ι. Ησυχ. Ιω. ο
Θεολόγος, Σουρωτή Θεσσαλονίκης 1999, σ. 240 [English translation: p. 270 ].
 come to love hard work. Gone are philotimo and self-sacrifice. In

their stead have come laziness, easy solutions and much leisure. 7

2
CHRIST has nobility. He tells us, “This is what is good:

If any man would come after Me8 …” He does not say,

“Like it or not, you must come with me.” The devil, on

the other hand, is shameless. He will try anything to

entrap human beings. God respects human freedom; He did not

create slaves but children. Even though God foresaw our fall, He

did not make us slaves. He chose to come and take on flesh and

be crucified and win us back. Even though the devil can use the

freedom that God gave us to cause great harm, God also has the

opportunity to sift our hearts. What one does with his heart is

readily apparent. He who has an abundance of philotimo stands

out.9

7
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Α, Με Πόνο και Αγάπη για τον Σύγχρονο Άνθρωπο, εκδ. Ι. Ησυχ. Ιω. ο
Θεολόγος, Σουρωτή Θεσσαλονίκης 1999, σ. 237 [English translation: p. 267 ].
8
Matt. 16:24.
9
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Α, Με Πόνο και Αγάπη για τον Σύγχρονο Άνθρωπο, εκδ. Ι. Ησυχ. Ιω. ο
Θεολόγος, Σουρωτή Θεσσαλονίκης 1999, σ. 35-6 [English translation: Elder Paisios of Mount Athos, Spiritual Counsel,
Vol. 1, With Pain and Love for Contemporary Man, Holy Monastery of the Evangelist John the Theologian, Souroti,
Thessaloniki, Greece, 2006, 36-37].
 ELDER, what must one do in order to turn things

3 around spiritually?

-- It takes a philotimo-filled effort, with hope and trust in

God. Trust in God, simplicity, and struggle with

philotimo will lead to inner peace and surety, and then the soul is

filled with hope and joy. For the athlete to be crowned with

victory, it takes patience, philotimo and spiritual bravery. Bravery

stems from a heart filled with philotimo; and when one does

something with his heart for Christ, he neither tires nor feels pain,

because such suffering for Christ is a spiritual feast.10

4
ELDER when the Apostle Paul writes, “the fruit of

the Spirit is love, joy...” does he mean that joy is an

indication of a proper life?

-- Yes, because there is a worldly joy and divine joy.

When something is not spiritual, pure, there cannot be true joy and

peace in the heart. The joy experienced by a spiritual person is not

the worldly joy sought by many today. Let’s not mix things up. Did

the Saints have the kind of joy we are seeking today? Did the

Panaghia [All-holy one] have such joy? Did Jesus go around

10
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Β, Πνευματική Αφύπνηση, εκδ. Ι. Ησυχ. Ιω. ο Θεολόγος, Σουρωτή
Θεσσαλονίκης 2000, σ. 94 [English translation: Elder Paisios of Mount Athos, Spiritual Counsels, Vol. II, Spiritual
Awakening, Holy Monastery of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2008, 106].
laughing? Which Saint has gone through this life without pain?

Which Saint had the joy sought by many present-day Christians

who do not want to hear anything unpleasant, who do not want to

worry or lose their serenity? If I do not want to worry or be troubled

so that I may be happy, if I do not want to lose my serenity so that I

may be meek, than I am indifferent! Spiritual meekness and

meekness out of indifference are two different things. Some people

say, “I must be cheerful because I am a Christian. I must be calm

because I am a Christian.” Such people are not Christians. Do you

understand? That is indifference, it is worldly joy. One who has

these worldly elements is not a spiritual person. A spiritual person is

a mass of pain. That is to say, a spiritual person is pained over

circumstances, over people, but is compensated for this pain by

divine consolation. He does feel pain, but inside he also feels divine

consolation, for God is pouring blessing from Paradise and man is

overjoyed with divine love. This is the joy, the spiritual joy, which is

not expressed but, rather, abounds in the heart.”11

11
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. II, Spiritual Awakening, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2008, 53.
 5
ELDER, sacrifice gives us joy.

-- Oh, what joy it brings! Nowadays people don’t

savour this joy of sacrifice, that this is why they are

tormented. They have no ideals in them; they are too

bored to live. A generous heart and self-denial are what drive us.

Without this force, we are tormented. In the old days, in the villages,

some people would go out at night unseen in order to quietly open

up a pathway for others, that they would bless and forgive them

when they died. Now one seldom encounters this spirit of sacrifice.12

6
WHEN someone takes seriously the struggle that

must be carried out in this life, there is a divine flame in

him. If this divine flame is missing, then he is useless. It

is this that gives him joy, courage, philotimo. This is

what the Lord said, “I came to cast fire upon the earth.” When this

divine fire exists, then the chanting and prayer we do for ourselves

and others will have results. . . Whoever has no philotimo, no

sacrifice, will have either worldly joy or worldly worries, but he

cannot experience spiritual delight.13

1212
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. II, Spiritual Awakening, Holy Monastery of the Evangelist
John the Theologian, Souroti, Thessaloniki, Greece, 2008, 219.
13
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. II, Spiritual Awakening, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2008, 236-7.
 7
IF we work to correct ourselves and look more

intently towards our inner activity rather than our

external, giving precedence to divine help, we can in

turn be of greater and more positive help to others. We

will also achieve an inner serenity that will quietly help the souls of

the people we encounter, because spiritual serenity reflects the

virtue of the soul and transforms the soul. When someone applies

himself to external activity before having polished his spiritual inner

state, he may struggle spiritually, but he will be fraught with worry,

anxiety, lack of confidence in God and frequent loss of serenity. If he

does not improve himself, he cannot say that his interest for the

common good is pure. When he is liberated from the old self and all

things worldly, then he will receive divine Grace and be not only at

peace with himself, but also be able to bring peace to everyone else.

But if he has not received the grace of God, then he can neither

govern himself nor help others in order to bring about a divine

effect. He must first be immersed in divine Grace and then utilize his

resulting sanctified powers for the salvation of others.14

14
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. II, Spiritual Awakening, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2008, 81-2.
 8
IN our day there exists a lukewarm spirit; there is no

manliness, no sacrifice. Everything has been turned

upside down by the contemporary imbecilic logic.15

9
Worldly people say, “How lucky are the wealthy that

live in big and luxurious mansions and have all the

comforts and conveniences!” Blessed, rather, are those

who have succeeded in simplifying their lives and

freeing themselves from the noose of worldly progress, from the

many comforts that cause much discomfort and have rid

themselves of the dreadful anxiety of today’s times. If we refuse

to simplify our lives, we will suffer. If we live simply, all our

anxiety will go away.16

10
Elder, what is the best way to come to

understand the joy of austerity and frugality?

-- You need to grasp the deeper meaning of

life. But seek ye first the Kingdom of God and His

15
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Α, Με Πόνο και Αγάπη για τον Σύγχρονο Άνθρωπο, εκδ. Ι. Ησυχ. Ιω. ο
Θεολόγος, Σουρωτή Θεσσαλονίκης 1999, σ. 242-3 [English translation: p. 274].
16
Elder Paisios of Mount Athos, Spiritual Counsel, Vol. 1, With Pain and Love for Contemporary Man, Holy Monastery
of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2006, 189-190.
 righteousness, and all these things shall be added unto you (Mt. 6:33).

This is the beginning of simplicity and the right way to deal with

things in one’s life.17

11
Tranquillity is a very important subject. To be

tranquil is to pray even when one is not

literally praying. Tranquillity is mystical

prayer and very helpful to prayer; it is like the

invisible breath of man. A monk who labors spiritually in

tranquillity will find himself immersed in the Jesus Prayer. Do

you know what “immersed” really means? When a small child

rests contentedly in his mother’s arms, he is quiet, he does not

speak. It is a deep union, a silent communication. This is why it is

good for monasteries to be located in isolated areas, away from

archaeological sites, worldly noise and great crowds.18

12
IF we do not use good thoughts and deal with

things in a spiritual way, even living next to

saints will not help us. Let’s say that I find

17
Elder Paisios of Mount Athos, Spiritual Counsel, Vol. 1, With Pain and Love for Contemporary Man, Holy Monastery
of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2006, 196.
18
Elder Paisios of Mount Athos, Spiritual Counsel, Vol. 1, With Pain and Love for Contemporary Man, Holy Monastery
of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2006, 202.
 myself at a military base. I should think of the trumpet as a

church bell and of weapons as spiritual armaments against the

devil. If we don’t treat every situation in a spiritual way, then

even the sound of the church bell will annoy us. Either we make

the best of a situation spiritually or the devil will take advantage

of it. A restless person will bring his restless self with him, even

into the deser. The first and most important thing for the soul is

that she acquire inner peace in the noisiest of places so that she

will be able to rest in the stillness of the desert.19

13
IF you want to be at peace and feel joy, never

justify yourself and never lose hope.

Abba Isaac says, Love does not know shame.

14 Love is full of courage, or boldness, in the

good sense of the word. Such love contains

reverence and respect, and so it wins over fear.

. . When our reserve is spiritual, we feel great joy. When, for

example, a small child loves his mother and father with this kind

of trust-filled boldness, he is not afraid of being smacked by them.

19
Elder Paisios of Mount Athos, Spiritual Counsel, Vol. 1, With Pain and Love for Contemporary Man, Holy Monastery
of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2006, 210.
 He takes his father’s hat, even if it is an officer’s hat, and throws it

in the air and has such a good time. He has “good simplicity”,

which does not involve impudence. It is important that we be able

to discern the difference between the two. Where there is no

respect, no reserve, we end up with boldness, impudence and

audacity. Then we will hear, for example, of the girl who remains

lying in bed telling her mother, “Mother, bring me a glass of

water! Make it very cold! Oh, this is not cold. Didn’t I say cold?”

When they speak like this at that age, they will surely ask later,

“Why should a woman fear her husband?” (cf. Eph. 5:33) What

they don’t understand is that this kind of fear is filled with

respect, and this respect in turn is filled with love. When I respect

something, I also love it; and when I love something, I also have

respect for it.20

15
HOLY (discerning) asceticism with its great

self-denial, born out of great faith with streams

of love toward God, brings true joy to man’s

life. He is delighted to be alive, because his

heart flutters, praising his Benefactor, God. But he is also

20
Elder Paisios of Mount Athos, Spiritual Counsel, Vol. 1, With Pain and Love for Contemporary Man, Holy Monastery
of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2006, 296-7.
gladdened that he will die, for he will once again be near God and

continue his doxology there. In other words, he feels the same joy

that he is alive and the same joy that he will die. Undoubtedly, it

will be better in Paradise, since here God’s heavenly joy is enjoyed

only in part. The joy on earth is, however, so great that, since he

has not yet experienced the heavenly joy, he feels that the earthly

joy is complete. Furthermore, Christ has told us that “the

kingdom of God is within you.”

16
THERE are four stages in confronting injustice.

Let’s say someone strikes you unjustly. If you

are at the first stage, you strike back. If you are

at the second stage, you feel very upset inside,

but control yourself and do not speak. At the third stage you are

not agitated by the injustice. But at the fourth stage, you

experience great joy, extraordinary spiritual gladness. When

someone is wronged and proves that he was not at fault, he is

justified and feels satisfied. In this case, he feels a worldly joy. But

if he confronts the injustice spiritually, with good thoughts, and

without trying to prove that he is innocent, he experiences

spiritual joy. That’s when he has divine consolation in his heart

 and is moving in the realm of doxology, glorifying God. Have you

any idea what joy can be felt by a soul that is wronged but does

not attempt to justify itself so that people will say, “Bravo,” or “I

am sorry”? It rejoices more in being wronged than in being

justified. Those who reach this spiritual condition wish to thank

the one who wronged them for the joy rendered in this life but

also for the eternal life that has been secured. How different is the

spiritual from the worldly!21

17
In the spiritual life, things are in reverse: when

you are left holding the short end of the stick,

then you feel good; and when you give it to

someone else, you feel badly. When you accept

an injustice and are prepared to justify your neighbor, you accept

Christ Himself into your heart, Who was often wronged and

maligned. It is then that Christ cannot be evicted from your heart

and fills you with peace and gladness. Try it, my children, and

experience this great joy! Learn to be happy with this spiritual joy,

21
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. III, Spirtual Struggle, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2010, 81-82.
 not with the worldly one, and every day it will the feast of

Pascha!22

18
WE should put ourselves in the other person’s

place. . . When you put yourself in another

person’s shoes, everything changes.23

19
TO want to go to paradise simply to provide a

comfortable place for yourself, this does not

have any philotimo. . . If we have philotimo, we

will think, “So many poor souls will go to hell,

who didn’t feel even a little true joy, and I care only for myself?!24

20
FOLLOWING confession, one should have a

philotimo-filled acknowledgement of what has

happened. One must feel like the person who

has been forgiven a great debt he owed, and

out of philotimo feels a sense of gratitude and obligation toward

his benefactor. You must be thankful to God while also living this

22
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. III, Spirtual Struggle, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2010, 82.
23
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Α, Με Πόνο και Αγάπη για τον Σύγχρονο Άνθρωπο, εκδ. Ι. Ησυχ. Ιω. ο
Θεολόγος, Σουρωτή Θεσσαλονίκης 1999, σ. 184 [English translation: p. 205].
24
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Γ, Πνευματικός Αγώνας, εκδ. Ι. Ησυχ. Ιω. ο Θεολόγος, Σουρωτή
Θεσσαλονίκης 2001, σ. 119 [English translation: Elder Paisios of Mount Athos, Spiritual Counsels, Vol. III, Spirtual
Struggle, Holy Monastery of the Evangelist John the Theologian, Souroti, Thessaloniki, Greece, 2010, 133].
 verse from the psalms: “I acknowledge my iniquity and my sin is

ever before me,” so as to prevent oneself from growing too bold

and repeating the same faults.25

21
EVERYONE cannot be fit into the same mold,

the Fathers left the matter to the discernment,

the philotimo and the spiritual sensitivity and

strength of each individual. . .26

THERE is no greater joy than the joy you feel

22 when you accept injustice. I wish everyone

was unjust to me! I can honestly tell you that

the sweetest spiritual joy I have experienced

has been through accepting injustice. Do you know how much I

rejoice when someone tells me that I am in error? “Glory be to

Thee, O God,” I say. “From this, I will get a reward, while if

someone should call me a saint, I will be in debt.” There is no

sweeter thing than to endure injustice!27

25
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Γ, Πνευματικός Αγώνας, εκδ. Ι. Ησυχ. Ιω. ο Θεολόγος, Σουρωτή
Θεσσαλονίκης 2001, σ. 265 [English translation: p. 294-5.
26
Γέροντος Παϊσίου Αγιορείτου, Λόγοι, τόμος Δ, Οικογενειακή Ζωή, εκδ. Ι. Ησυχ. Ιω. ο Θεολόγος, Σουρωτή
Θεσσαλονίκης 2001, σ. 63.
27
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. III, Spirtual Struggle, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2010, 82-83.
 23
A spiritual man simply does not have sorrows.

When his love is increased and his heart is

kindled with divine passion, there is no room

for grief and sorrow. The great love for Christ

overcomes the pain and sufferings caused by people.28

28
Elder Paisios of Mount Athos, Spiritual Counsels, Vol. III, Spirtual Struggle, Holy Monastery of the Evangelist John
the Theologian, Souroti, Thessaloniki, Greece, 2010, 86.