Yet sometimes the mind which advances to that true disposition of puri — John Cassian

"Some faults grow up without any natural occasion giving birth to them, but simply from the free choice of a corrupt and evil will, as envy and this very sin of covetousness; which are caught (so to speak) from without, having no origination in us from natural instincts. But these, in proportion as they are easily guarded against and readily avoided, just so do they make wretched the mind that they have got hold of and seized, and hardly do they suffer it to get at the remedies which would cure it."

"This will be the case when every love, every desire, every effort, every undertaking, every thought of ours, everything that we live, that we speak, that we breathe, will be God, and when that unity which the Father now has with the Son and which the Son has with the Father will be carried over into our understanding and our mind, so that, just as he loves us with a sincere and pure and indissoluble love, we too may be joined to him with a perpetual and inseparable love and so united with him that whatever we breathe, whatever we understand, whatever we speak, may be God. In him we shall attain, I say, to that end of which we spoke before, which the Lord longed to be fulfilled in us when he prayed: ‘That all may be one as we are one, I in them and you in me, that they themselves may also be made perfect in unity.’ (John 17:22-23)"

"Not without reason has this verse [Psalms 70:1] been selected from out of the whole body of Scripture. ... ‘O God, incline unto my aid.’ ... This verse should be poured out in unceasing prayer so that we may be delivered in adversity and preserved and not puffed up in prosperity. You should, I say, meditate constantly on this verse in your heart. You should not stop repeating it when you are doing any kind of work or performing some service or are on a journey. Meditate on it while sleeping and eating and attending to the least needs of nature. This heart’s reflection, having become a saving formula for you, will not only preserve you unharmed from every attack of the demons but will also purge you of every vice and earthly taint, lead you to the theoria of invisible and heavenly realities, and raise you to that ineffably ardent prayer which is experienced by very few. Let sleep overtake you as you meditate upon this verse until you are formed by having used it ceaselessly and are in the habit of repeating it even while asleep."

"Wherefore a monks whole attention should thus be fixed on one point, and the rise and circle of all his thoughts be vigorously restricted to it; viz., to the recollection of God, as when a man, who is anxious to raise on high a vault of a round arch, must constantly draw a line round from its exact centre, and in accordance with the sure standard it gives discover by the laws of building all the evenness and roundness required...."

"Our third conflict is against covetousness which we can describe as the love of money; a foreign warfare, and one outside of our nature. ... For the rest of the incitements to sin planted in human nature seem to have their commencement as it were congenital with us, and somehow being deeply rooted in our flesh, and almost cœval with our birth, anticipate our powers of discerning good and evil, and although in very early days they attack a man, yet they are overcome with a long struggle.But this disease coming upon us at a later period, and approaching the soul from without, as it can be the more easily guarded against and resisted, so, if it is disregarded and once allowed to gain an entrance into the heart, is the more dangerous to every one, and with the greater difficulty expelled. For it becomes "a root of all evils" [1 Timothy 6:10] and gives rise to a multiplicity of incitements to sin."

"The holy person ... when, raised up from the earth, he contemplates all present and earthly realities as mere smoke and an empty shadow and disdains them as soon to disappear; when, with ecstatic mind, he not only ardently desires future realities but even sees them with clarity; when he is effectively fed by spiritual theoria; when he sees unlocked to himself the heavenly sacraments in all their brightness; when he sends prayers purely and swiftly to God; and when, inflamed with spiritual ardor, he passes over to invisible and eternal realities with such utter eagerness of soul that he cannot bring himself to believe that he is in the flesh."