For it is possible to think about the same thing either passionately or objectively.
After fulfilling a commandment expect to be tempted: for love of Christ is tested by adversity.
Never belittle the significance of your thoughts, for not one escapes God’s notice.
[…] The enemy, understanding how the justice of the spiritual law is applied, seeks only the assent of our mind.
Having secured this, he will either oblige us to undergo the labors of repentance or, if we do not repent, will torment us with misfortunes beyond our control.
Sometimes he encourages us to resist these misfortunes so as to increase our torment, and then, at our death, he will point to this impatient resistance as proof of our lack of faith.
Many have fought in various ways against circumstances; but without prayer and repentance no one has escaped evil.
Evils reinforce each other; so do virtues, thus encouraging us to still greater efforts.
The devil belittles small sins; otherwise he cannot lead us into greater ones.
Praise from others engenders sinful desire, while their condemnation of vice, if not only heard but accepted, engenders self-restraint.
[…] All vice is caused by self-esteem and sensual pleasure; you cannot overcome passion without hating them.
‘Avarice is the root of all evil’ (1 Tim. 6:10); but avarice is clearly a product of these two components.
The intellect is made blind by these three passions: avarice, self-esteem and sensual pleasure.
Scripture calls these three the daughters of the horseleech, dearly loved by their mother folly (cf. Prov. 30:15, LXX).
These three passions on their own dull spiritual knowledge and faith, the foster-brothers of our nature.
It is because of them that wrath, anger, war, murder and all other evils have such power over mankind.
We must hate avarice, self-esteem and sensual pleasure, as mothers of the vices and stepmothers of the virtues.
Because of them we are commanded not to love ‘the world’ and ‘the things that are in the world’ (1 John 2:15); not so that we should hate God’s creation through lack of discernment, but so that we should eliminate the occasions for these three passions.
‘The soldier going to war’, it is said, ‘does not entangle himself in the affairs of this world’ (2 Tim. 2:4).
For he who entangles himself with the passions while trying to overcome them is like a man who tries to put out a fire with straw.
Mark the Hermit (5th-6th c.): On The Spiritual Law, 87-89, 91-95, 99-107, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. I (Faber & Faber, London & Boston: 1979), pp. 116-117.