The Strategy of Demons

Regarding passions: 34 We possess memories that are passionate, because we previously received those things with passion; and just as many things we receive again with passion, so also those memories will be passionate. Therefore, the one who has conquered the active demons scorns those who are being acted upon by them; for the incorporeal demon is more difficult than the corporeal war. 35 The passions of the soul have their origins from humans; but those of the body are from the body. Self-control cuts short the passions of the body, but spiritual love handles the passions of the soul. 36 Those pertaining to the psychic passions persist even unto death; but those of the bodily passions withdraw more quickly. Some demons are like those rising or setting with the sun, touching one part of the soul; but the midday 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 struggle is no longer a combat, but prepares the monk for the contemplation of it. 37 Whether thought moves the passions, or the passions require the attention of thought, some have held the former opinion, while others the latter. 38 The passions are prone to be moved by the sensations; and when love and self-control are present, they will not be moved, but when they are absent, they will be moved. Moreover, the mind needs more remedies than desire, and for this reason love is called great, because it is a bridle for the mind; this very thing that holy Moses, in natural symbols, called the fight against serpents (Exodus 15:25). 39 The soul tends to ignite into logismoi toward the prevailing gloom of the demons when, having been habituated by the disturbing passion, it perceives them approaching.

Hypotheses: 40 It is not possible at all times to execute the usual rule, but one must pay attention to the timing and attempt to practice the commandments that are possible as if they were a single one; for the...

Demons themselves do not fail to recognize such people. Therefore, moving against us, they prevent the possible and force the impossible. For they prevent the weak from being thankful in their pains and from being patient with those who hinder them; but they urge the listless to exercise self-control again, and they prompt those standing heavy-laden to sing.

When we are forced to stay for a little while in cities or in villages, then we are most prone to yield to worldly attachments; lest our mind become dull and, being deprived of habit and care due to the present occasion, it perform something thoughtless and result in a flight caused by the demons.

One should not pray while being tempted before saying some words with anger toward the one troubling; for if your soul is occupied by thoughts, your prayer will not even be pure; but if you say something to them with anger, you will suppress and vanish the thoughts of the adversaries. For anger is accustomed to work even against superior thoughts.

It is also necessary to recognize the differences of the demons and to note their timing; we will know from the thoughts, and the thoughts from the things, which of the demons are rare and heavy, which are continuous and light, and which are those constantly intruding 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; for in this way we might easily progress with God, making them marvel at us and grieve at their failure.

When the demons are unable to struggle against the monks, having retreated a little, they watch to see which of the virtues is neglected in the meantime.