The Mountain of Silence: On Logismoi

"'Logismoi are much more intense than simple thoughts.  They penetrate into the very depths of a human being.  They have enormous power.  Let us say,' Fr. Maximos went on to clarify, 'that a simple thought is a weak logismos.  We need to realize, however, that certain thoughts, or logismoi, once inside a human being, can undermine every trace of a spiritual life in its very foundation.  People who live in the world don't know about the nature and power of logismoi.  That is, they don't have the experience of that reality.  But as they proceed on their spiritual struggle, particularly through systematic prayer, then are they able to understand the true meaning and power of this reality'" (118).


"'I have noticed that some people, particularly young, oversensitive souls,' Fr. Maximos said, breaking the silence, 'suffer so much from these logismoi that it often leads them into psychopathological conditions.  They reach such states partly because of their ignorance of the nature of logismoi.  Such persons who may be attacked by a perverted, or let us say a sinful logismos, are unable to realize that such a logismos does not necessarily emanate from within themselves, but is directed toward them from the outside.  They feel guilty and begin what the late Paisios used to call the 'the repetition of those whys.'  They become obsessive.  Oversensitive persons become even more sensitive and blame themselves with all kinds of questions: "Why do I have such a thought, why?"  Such people are in dire need of proper instruction on how to handle the logismoi,' Fr. Maximos pointed out.  He went on to say that the most dangerous logismoi are those sent by demonic spirits that get support and get activated by our own passions.  Logismoi coming from demons are extremely devious and duplicitous" (120).


For more on logismoi, including the stages of their development (assault, interaction, consent, captivity, and passion) and strategies for mastering them, see Chapter 9 on "Invisible Intruders" and Chapter 10 on "Strategies" in The Mountain of Silence.


Source:  Markides, Kyriacos C.  The Mountain of Silence: A Search for Orthodox Spirituality.  New York, NY: Doubleday, 2001.

Notes on Helping Those With Same-Sex Temptations

Homosexuality and associated issues, like same-sex marriage, appear to have gained much acceptance within our society in recent years. Orthodox Christian healthcare providers can benefit from knowing how "homosexuality" is understood within the Church and how it has been dramatically redefined in our secular pagan culture.

1.  Homosexuality is a behavior, not a feeling or orientation.  Therefore, one is not a "homosexual" until one chooses, according to free will, to do something that is contrary to human nature and that is in disharmony with the Way that leads to the healing and perfection of the human person.  Of course, a person can commit a sin in the mind by willing to act before the full action is carried out, but sexual temptation, whether opposite-sex or same-sex, is not sin when the tempting thought is dismissed and rejected.  Therefore, a "homosexual" is not one who feels same-sex attraction, but one commits a sexual sin with a person of the same sex.  This is similarly true for adultery.  An "adulterer" is one who commits adultery, not one who feels attracted to those other than his or her spouse if he or she dismisses the temptation and remains steadfastly faithful to the spouse.  No matter what form of temptation, whether opposite-sex or same-sex, one may face, we are called to treat our bodies as holy temples and only express the beautiful gift of sexual expression within the context of marriage, a union between a man and woman.  So, we are all called to chastity - celibacy outside of marriage and fidelity within marriage, whatever our place in life.

In our secular society, "homosexuality" has been redefined, not as a behavior contrary to good spiritual, mental, and physical health, but as an "orientation" central to a person's identity.   

2.  Accepting homosexual behavior as good and acceptable is not an act of love and compassion.  If someone is suffering from anorexia, for the good health of the person, we must be honest about her condition and help her heal from her illness.  We do not help her by telling her that we affirm her in her eating disorder, but rather, motivated by love, we should gently help her understand that she is truly sick and needs healing.  We do not help the sick by reinforcing their delusions about themselves, their relationships, and their lifestyle choices.  If a man believes he is a cat, his friends do not help him by conforming to his demands that they always dress like cats and eat from a common bowl in the floor when they visit his apartment, even at the expense of being called prejudiced Ailurophobes (those fearful of cats).  We are not "open and affirming" with regard to sin, because sin creates wounds in the soul that affects the whole person.  Rather, we love the person and do our best to care for him or her compassionately to aid in healing.

Since homosexuality is misunderstood in our society as an orientation, perhaps assigned before birth, those who rightly identify homosexual acts as sinful may be accused of judgmentalism and hate speech.

3.  Answers to questions about the Orthodox view of homosexuality best begin at the beginning.  If a secular person asks, "What does the Orthodox Church teach about homosexuality," we should realize that the one asking the questions may be thoroughly indoctrinated into a secular pagan vision of homosexuality.  Such a question is best answered, if we are given the time, not with a simple position statement, but with an expression of God's love for man, our creation according to the Divine Image, our fall away from God into spiritual sickness (including the darkening of the heart, confusion of the mind, and choas of the passions), and the spiritual Way that leads to the transformation of the passions, healing of the soul, and the full experience of Life.  We should help those who are willing to learn, who "have ears to hear,"

* to percieve the difference between what is natural (for a healed human person) and what only seems  natural (in our sickness and deluded state),
* to realize the fact that we are all "born this way" with regard to sickness and death, although our common spiritual illness is manifested in different people in different ways,
* to know that we are all called to rise above living like animals (driven by passions) to live as true human beings with perfect love (guided by the Spirit),
* to distinguish between the temptation of same-sex attraction and the sin of homosexuality, and
* to find the Way of Christ within the hospital of the Church, wherein the refreshing Medicine of Divine Grace flows abundantly.

Above all, let us show genuine love and compassion for our fellow human beings.  Without humility, we can help no one, including ourselves.


* Note: The Trojan Horse picture has been chosen to represent secular paganism.  Secular teachings can unknowingly be received and accepted if one does not know the Orthodox Faith, does not seek spiritual knowledge of the heart through prayer, and is not vigilant.  

Fr. Symeon

Orthodox Psychiatrist Discusses Homosexuality

An article, "Shifts in Paradigms: An Orthodox Psychiatrist on Homosexuality," essentially an interview with Dr. Lynne Pappas, is available on the American Orthodox Institute website.  

Prayer for One Who Has Shameful Thoughts

A Prayer for One Who Has Shameful Thoughts

O Master, Lord my God, in whose hands is my destinty: help me according to Thy mercy, and leave me not to perish in my transgressions, nor allow me to follow them that place desires of the flesh over those of the spirit.  I am Thy creation; disdain not the work of Thy hands.  Turn not away, be compassionate and humiliate me not, neither scorn me, O Lord, as I am weak.  I have fled unto Thee as my Protector and God.  Heal my soul, for I have sinned against Thee; save me for Thy mercy's sake, for I have cleaved unto Thee from my youth; let me who seek Thee not be put to shame by being rejected by Thee for unclean actions, unseemly thoughts, and unprofitable remembrances.  Drive away from me every filthy thing and excess of evil.  For Thou alone art holy, alone mighty, and alone immortal, in all things having unexcelled might, which, through Thee, are given to all that strive against the devil and the might of his armies.

     For unto Thee is due all glory, honor and worship: to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages.

From The Great Book of Needs, Vol. 3 (South Canaan, PA: St. Tikhon's Monastery, 2002), 47.

Fighting Evil Thoughts: Humility & Prayer

"Evil thoughts afflict the proud soul, and until she humbles herself she knows no rest from them.  When wrong thoughts besiege you, call like Adam upon God, saying, ‘O Lord, my Maker and Creator, Thou seest how my soul is vexed with bad thoughts…Have mercy on me.’ And when you stand before the face of the Master, steadfastly remember that He will give ear to all your supplications if they be for your good.

A cloud blows over and hides the sun, making everything dark.  In the same way, one prideful thought causes the soul to lose grace, and she is left in darkness.  But, equally, a single impulse of humility – and grace returns.  This I have experienced and proved in myself” (441).

“It is very difficult to recognize pride in oneself.  But here are some signs to tell you:  if the enemy (devils) assail you, or wrong thoughts torment you, it means that humility is lacking in you, and so even if you do not realize the presence of pride in you – humble yourself” (447).  

- St. Silouan the Athonite

Archimandrite Sophrony, St. Silouan the Athonite, trans. by Rosemary Edmonds, Chapter 17, “Concerning Intrusive Thoughts and Delusions,” (Crestwood, NY: St. Vladimir’s Seminary Press, 1991).

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A Prayer for One Who Has Shameful Thoughts

O Master, Lord my God, in whose hands is my destiny: help me according to Thy mercy, and leave me not to perish in my transgressions, nor allow me to follow them that place desires of the flesh over those of the spirit.  I am thy creation, disdain not the work of Thy hands.  Turn not away, be compassionate and humiliate me not, neither scorn me, O Lord, as I am weak.  I have fled unto Thee as my Protector and God.  Heal my soul, for I have sinned against Thee; save me for They mercy's sake, for I have cleaved unto Thee from my youth; let me who seek Thee not be put to shame by being rejected by Thee for unclean actions, unseemly thoughts, and unprofitable remembrances.   Drive away from me every filthy thing and excess of evil.  For Thou alone art holy, alone mighty, and alone immortal, in all things having unexcelled might, which, through Thee, are given to all that strive against the devil and the might of his armies.  For unto Thee is due all glory, honor and worship: to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages.

The Great Book of Needs, Volume 3, trans. by St. Tikhon's Monastery (South Canaan, PA: St. Tikhon's Seminary Press, 2002), 47.

Ancient Christian Wisdom & Cognitive Therapy

Fr. Alexis (Trader) of the Karakallou Monastery on Mount Athos has written a book entitled, Ancient Christian Wisdom and Aaron Becks Cognitive Therapy: A Meeting of the Minds, available at Amazon.com.  Secular psychology and Orthodox theology are ultimately incompatible. (You may read a previous article on "Theology and the Limitations of Psychology.")  Nevertheless, one should not be surprised when concepts or practical techniques developed within the realm secular psychology reflect the insights of the Fathers that have been passed down within the Orthodox Church over the past two thousand years.  

The introduction to the text, "Speech and Reason: Timeless Truth and Secular Echos," has been posted on the Orthodox Christian Information Center website. The books 9th chapter, "Cultivating the Garden of the Heart: Patristic Counsel and Cognitive Techniques for Schema Reconstruction," is available as a pdf document.

Fr. Alexis has written a four-part article regarding his book.  These may be found on four different blogs.  The first part appears on Mystagogy.  The second part appears on Second Terrace.  The third part  appears on the voice of stefan.  The fourth part appears on biblicalia.

Self-Love and Secular Psychology

A story entitled, "It's All About Me: But is Narcissism A Disorder?" has been posted on NPR.org.  The discussion about narcissism as a disorder within the realm of Secular Psychology reveals the severe limitation of Psychology as a discipline.  Psychology is based on observation of fallen human beings in a corrupted world. There is no knowledge of what an unfallen, perfect person looks like.  A "normal" person from a psychological perspective is still extremely spiritually, psychologically, and emotionally ill from a theological perspective.  Orthodox theology possesses a vision of who we are intented to be and who we may become, and provides the therapy necessary to acheive good health deep within the soul.  Self-love is at the root of our sickness.  It is indeed a curable disease.

For more on the myth of Narcissus, check out the Wikipedia entry.

Theology and the Limitations of Psychology

Orthodox theology is revealed knowledge acquired through the experience of God.  Theology shows us what a whole, healed, perfect human person looks like.  This is the image given to Sts. Peter, James, and John on Mount Tabor. (1)  The Orthodox Way shows us who human beings were intended to be in the beginning, who we are now, and who we can become.  By way of experiential revealed theology, not speculative rational philosophy or theorizing, we know the ultimate cause of our problems and the most thorough cure for the healing of the human person.

Secular psychology is quite limited.  It is based, not on revelation, but on the observation of fallen humanity (that is, human beings who are afflicted by death and its symptom - the sickness of soul and body).  A “normal” person through the perspective of psychology is still a person suffering from sickness, corruption, and death.  "Normal" in a secular sense is far from perfection.

While the Orthodox understand human behavior and the cure of the human person from within the  revealed Tradition, which has been passed down and lived through the centuries from generation to generation, secular psychology is constantly observing human behavior and rationally speculating on causes for behaviors and methods for treatment.  While the methods of secular psychology can help people to some degree on a psychological (rational) and emotional level, it can never reach far enough to heal the soul on the spiritual level, where the root cause of sickness lies. The Orthodox Way, on the other hand, penetrates deeply into the soul to cure the entire human person.  

Theories of secular psychology cannot be effectively grafted onto the inexhaustible Mystery of the Orthodox Church.   The social sciences, including psychology, like the hard sciences, are by nature always open to change.  No scientific theory based on human ideas about the created universe should be dogmatized, but all theories, models, and views may be challenged, changed, or discarded in light of new evidence.  Revealed divine theology, which remains constant and abides in fullness within the Church, can never be tied to or integrated with humanly-made scientific theories or philosophies that progress and change over time.  Secular psychology has nothing to teach the Church, which is the “pillar and ground of truth” and fountain of healing.  Orthodox mental health professionals may, however, find helpful techniques developed within secular psychology based on observation of human behavior that could prove useful when firmly planted in the phronema (mind) and life of the Orthodox Church, the healing context of the Orthodox Way.  

A lay Orthodox mental health professional, dedicated to prayer, can make known the active presence and unconditional love of God to those who seek healing.  Some patients will be open to pursuing the deepest healing within the life of the Church, while others may deny the spiritual reality or resist addressing spiritual issues.  Even in secular facilities, Orthodox therapists may be permitted to ask clients about their religious/spiritual backgrounds and may endeavor to help the person understand who the true God is while guiding them toward an understanding of God's  love for us.  In our society, people (including atheists) tend to have a concept of God based to Western ideologies.  A mental health professional can perhaps share parables about the kingdom of heaven from the Holy Gospels and passages from the writings of the Fathers.  Hopefully, many Orthodox mental health care centers will be established wherein patients, Orthodox Christians and non-Orthodox people, can receive quality care according to the Orthodox ethos within the context of the life of the Church.

Orthodox mental health professionals who wish to be the offer the best care must pursue their own salvation with humility, prayer, and repentance.    

(1) See a sermon by St. Gregory Palamas on the Transfiguration on the OCA website.