displacing the seven wicked spirits

St.  Gregory places hesychasm  as absolutely necessary to  progress in the spiritual life.  Seven  spirits,  commonly represented as the seven wicked spirits of Mt.12,  which were also cast out of Mary Magdalene,  dwell in us. In baptism,  the wicked one is displaced.  But we forfeit the grace of the Spirit  and so need to recover it by repentance.  Since the law of sin,  as manifested by the presence of the seven  spirits,  dwells in the belly,  we are to direct our attention there, invoking the Name of God  and driving out the heathen  from the promised land.  When  they  are  displaced and the mind-nous-  presides- then the Seven Spirits of God (Is.11)  can reside in us.  Gregory's point is that if we judge ourselves,  then  we are not judged by God.  Return  to the interior then is repentance.  We are searching  the inward parts of the belly,  for David said,
"the spirit of man  is the candle of the Lord searching all the inward parts of the belly"  This descent into the heart then is actually an ascent, an ascent to God.

One last note on the excerpt.  Gregory says we are to  preside and watch over ourselves,  i.e.  the mind is like a proistamenos or episkopos,  overseeing the interior.  Each is called to  govern in their heart.  For as David again said, "he that has no rule over his spirit is like a broken  wall."

From St. Gregory, question 2 Triad 1. (posted 1-28-13)

“Take heed to yourself” Moses clearly says to all, not to certain of you, not to a particular one.  Of whom?  Of the mind. For it is not possible for anyone to take heed to everyone’s own self.  He knows then this identical keeping guard of the soul and body, for through this he easily remedies both bodily and soulish evil passions. 

Rule over yourself then,

prepare yourself,  

oversee yourself, 

better yet, preside and oversee and prove yourself. 

And to add, in this way the flesh resists subordination of the spirit,  

“the word hidden in your heart won’t ever happen.” If a  spirit of one reigns, namely, of the seven spirits and passions, “Ascend to yourself”  the Preacher says “Do not leave your place,” that is, the portion of the soul,  neither let a member of the body  be unsupervised (lit. not overseen ἀνεπίσκοπον trans.) for in this way also,  when the seven spirits from below test, he may pass through higher on to Him Who tries the hearts and reins (lit. kidneys trans.)” “when He tries the hearts and reins ” as he himself has tested them previously,   he may stand with boldness not tested (by God trans.).” “For if we would judge ourselves, we would not be judged.” He who says this is Paul.

And here is this saying from David experiencing- undergoing- that blessed passion,

even he himself says to God that  “darkness shall be be darkened from you, and night as day shall enlighten  me because  You shall possess my reins. ”

Η απάθεια, according to Saint Paisios

Any errors are mine. Sometimes a literal  reading doesn't make good English sense.

Η απάθεια είναι όχι μόνο η αποφυγή εφάρματων – εμπαθών έργων, αλλά η εξάλειψη ακόμα και της επιθυμίας τους.

Dispassion is not only flight from the attachments- from  em passioned  works, but still further the blotting out of their  desires.

Απαθής είναι όποιος έχει κατανικήσει την προσκόλληση σ’ όλους τους λογισμούς που εξαναγκάζουν ή εξαπατούν, βρίσκεται πάνω απ’ όλα τα πάθη, δεν ταράζεται και δεν ενοχλείται από τίποτα εγκόσμιο, δεν φοβάται θλίψεις ή δυστυχίες ή κινδύνους και δεν τρομάζει ούτε μπροστά στο θάνατο, που τον θεωρεί ως σύμβολο της αιωνίας ζωής.

The one who is dispassionate is whoever has completely conquered his attachment (literally cleaving to) to all thoughts (logismoi) which compel us or deceive us. He is found above all the passions, is not disturbed and isn't bothered by anything worldly, doesn't fear tribulations or misfortunes or troubles, neither is afraid in the face of death, which he considers as a symbol of eternal life.

Απαθής είναι εκείνος, που, όταν βασανίζεται είτε από τους ανθρώπους είτε από τους δαίμονες, ούτε σημασία δίνει ούτε το θεωρεί αυτό κακό. Δεν φουσκώνει από κενοδοξία όταν δοξάζεται, και δεν θυμώνει όταν προσβάλλεται, αλλά, σαν παιδί, κλαίει με μετάνοια όταν τιμωρείται, και χαίρεται με απλότητα όταν παρηγορείται.

That one is dispassionate, who, whenever he is tortured either by men  or demons, neither gives any indication, nor considers that he sees this evil. He is not puffed up from vain glory when  he is glorified, and doesn't get angry whenever he is attacked, but, like a child, cries with repentance whenever he is rebuked, and rejoices with  simplicity of heart whenever he is consoled.

Η απάθεια δεν είναι ειδική αρετή, αλλά η περιεκτική ονομασία όλων των αρετών μαζί. Όταν ο άνθρωπος την κατακτήσει, μεταφέρεται από το Άγιο Πνεύμα στη ζωή. Γιατί χωρίς  Αυτό δεν έχει την δύναμη το όλο πνευματικό σώμα, δηλαδή το σύνολο των αρετών.

Dispassion  is not a  particular virtue,   rather it is a designation  containing all of the virtues with it.  Whenever a man  acquires this, he is transported- conveyed- by the Holy Spirit into life.  Because without Him he does not possess the power, which the entire spiritual  body does, namely, the entirety of the virtues.

.

Γράφει: ΟΣΙΟΣ ΠΑΪΣΙΟΣ ΒΕΛΙΤΣΚΟΦΣΚΥ