Two ways of entering into noetic prayer

Gregory of Sinai

1. There are two modes of union or, rather, two ways of entering into the noetic prayer that the Spirit activates in the heart. For either the intellect, cleaving to the Lord (cf. 1 Cor. 6:17), is present in the heart prior to the action of the prayer; or the prayer itself, progressively quickened in the fire of spiritual joy, draws the intellect along with it or welds it to the invocation of the Lord Jesus and to union with Him. For since the Spirit works in each person as He wishes (cf. 1 Cor. 12:11), one of these two ways we have mentioned will take precedence in some people, the other in others. Sometimes, as the passions subside through the ceaseless invocation of Jesus Christ, a divine energy wells up in the heart, and a divine warmth is kindled; for Scripture says that our God is a fire that consumes the passions (cf. Deut. 4:24; Heb. 12:29). At other times the Spirit draws the intellect to Himself, confining it to the depths of the heart and restraining it from its usual distractions. Then it will no longer be led captive from Jerusalem to the Assyrians, but a change for the better brings it back from Babylon to Zion, so that it says with the Psalmist, 'It is right to praise Thee, 0 God, in Zion, and to Thee shall our vows be rendered in Jerusalem' (Ps. 65:1. LXX), and 'When the Lord brought back the prisoners to Zion' (Ps. 126:1), and 'Jacob will rejoice and Israel will be glad’ (Ps. 53:6). The names Jacob and Israel refer respectively to the ascetically active and to the contemplative intellect which through ascetic labor and with God's help overcomes the passions and through contemplation sees God, so far as is possible. Then the intellect, as if invited to a rich banquet and replete with divine joy, will sing, 'Thou hast prepared a table before me in the face of the demons and passions that afflict me' (cf. Ps. 23:5).