The Strategy of Demons

Regarding passions: 34 Of the things whose memories we hold as passionate, the realities we previously received with passion; and as many realities as we again receive with passion, of these we shall also hold the memories as passionate. Hence he who has conquered the active demons scorns those acted upon by them; for the immaterial war is harder than the material. 35 The passions of the soul have their starting-points from men; but those of the body from the body; and the passions of the body self-control cuts short, but those of the soul spiritual love. 36 Those set over the psychic passions persist even unto death; but those over the bodily withdraw more quickly; and the other demons are like the rising or setting sun, touching one part of the soul; but the noonday one is accustomed to encompass the whole soul and to suffocate the mind. Therefore withdrawal is sweet after the emptying of the passions; for then the memories are only bare; and the wrestling is no longer for combat, but prepares the monk for contemplation of it. 37 Whether thought moves the passions, or the passions thought — this must be attended to; for to some the former seemed true, to others the latter. 38 The passions are naturally moved by the senses; and when love and self-control are present they will not be moved, but when absent they will be moved; and thumos needs more remedies than desire, and for this reason love is called great, because it is a bridle for thumos; this too that holy Moses in natural symbols called serpent-fight. 39 The soul tends to kindle toward thoughts against the prevailing stench among the demons, when it perceives them approaching, having been qualified by the passion of the troubler.

Counsels: 40 It is not possible at every time to fulfill the accustomed rule, but one must pay attention to the time and attempt to do the possible commandments as much as possible; for the demons themselves do not fail to recognize such occasions.

Hence, moving against us, they hinder the things possible to be done, and compel us to do the things not possible to be done; for they hinder the sick from being thankful in their pains and from being patient with those who serve them; but they urge the listless to practice self-control again, and prompt those standing heavy-laden to sing.

When we are forced to stay for a little while in cities or in villages, then especially, holding more firmly to self-control, we will be with worldly people, lest our mind, having grown dull and been deprived of its accustomed care due to the present occasion, do something unintended and become a fugitive, cast down by the demons.

One should not pray while being tempted, before saying some words with anger toward the troubler; for your soul having been qualified by the thoughts, it follows that your prayer will not even be pure; but if you say something to them with anger, you confound and obliterate the notions of the adversaries. For anger is naturally able to work this even upon superior notions.

It is also necessary to recognize the differences of the demons and to mark their times; we shall know from the thoughts, and the thoughts from the realities, which demons are rare and heavier, which are continuous and lighter, and which are those suddenly rushing in and snatching the mind toward blasphemy. It is necessary to know these things, so that when the thoughts begin to move their own matter, before we are cast far from our own state, we may say something to them and signal the present one; for in this way we ourselves may easily advance with God, and make those, marveling at us and in pain, take flight.

When the demons, struggling against the monks, are unable, then retreating a little they watch to see which of the virtues has been neglected in the meantime.