The Way Out of the Modern Spiritual Crisis

Monk Moses the Athonite (+2014)

 

 

In our days, the question of the chief aim in life sounds like nonsense in a world where no one is any longer interested in the essence, truth, and value of everything. Unfortunately, many do not understand at all why they live.

We see the destruction of life’s values. This is a very serious crisis, not so much economic, social, and cultural as spiritual. What was acquired over the centuries is despised, ridiculed, and trampled upon. There is no reverence, no respect for what is holy any longer. A rapid and crude desacralization of everything and everyone. But I have come to you this evening not in order to pose as a teacher, catechist, preacher, or accuser, but to present to you my pain, love, and sincere reflections.

Thus, modern man has forgotten the meaning of his existence, having thought that he is immortal on earth, having bound himself to matter, money, property, and things. He has considered permissiveness to be freedom, disrespect to be progress, falsehood to be a true gift, sin to be liberation, and decency to be madness. Doubt, disputes, suspiciousness, and rejection have entered the life of modern people. The thirst for money, worship of the flesh, and boastful vainglory have become gods. Hypocrisy has become a virtue.

In such an atmosphere, the Church is considered an obstacle. Thus, the existing scandals involving her sinning members are exaggerated, carefully remembered, and constantly broadcast, so that people recoil at the mere sight of a cassock in their path. The Church is not a little shop. She existed before us and will certainly live after us. The soul also seeks another light besides the solar and the electric. Conscience also acts. The essence of every serious person strives toward pure springs of water, in order truly to quench its thirst. The various recipes for temporary enjoyment in reality offer unquenchable pain.

Many impressionable people today shut themselves up within themselves, are uncommunicative, and think only of themselves. A certain hopelessness reigns in discussions. The city greets one dimly and inhospitably. Villages are considered small and boring, the surrounding environment polluted, noisy, and abnormal, and people nervous individualists, always hurrying somewhere and quite superficial. There is degradation of politics and corruption among politicians. Some Church authorities shout and threaten, while others keep silent and hide. Artists are carried away by fashion, and scholars by self-satisfaction. The final and painful statement of fact is universal decay, which causes bitterness, sorrow, and intense pain.

Modern man has gone mad from the achievements of technology. As one wise journalist, Kostas Hatziantoniou, says, “modern man has thrown away the ideas and faith once necessary to him for certain self-interested needs and has shown his true face, that face there is no need to hide this which was created by this culture and which today is killing culture.” Both capitalism and socialism expressed many false opinions and promised much, that all would be equal, happy, and rich. But the world had to be quickly and cruelly disappointed. And it felt very vividly that it had been deceived. Political leaders are insincere.

Decay has become a universal phenomenon. No one expected such a rapid change in everything. The central place in the home has been taken by the spectacle—the television. It has taken the former place of the table and the icon corner. It is inextinguishable, like a lampada, in order to shine and to darken, to disfigure, to hypnotize, to suggest new ideas, a new morality, a new position in life. In order to rule, one need only be young, successful, and rich. We hear nothing more about morality, dignity, character, and the like. Announcers have become prosecutors and executioners. Television programs constantly say that freedom is homosexuality, fornicatory cohabitation, abortions, and so-called soft drugs. And unhappy man dreams that he is being completely liberated by means of this anarchy and permissiveness. He gags his conscience, darkens his reason, suffocates his feelings, and without brakes hurls himself into material pleasures, into some strange feast of debauchery.

This corruption came with man’s alienation from God and from his neighbor. The deep meaning of life was lost. Rivalry, immoral competition, boastful leadership have created a terrifying inner emptiness and fissures in man. Now is the judgment (John 12:31). Behold, now is the acceptable time; behold, now is the day of salvation (2 Cor. 6:2). But sincerity, seriousness, courage, and immediate help are necessary. There is no time for justifications and delays. Accusations, shouting, reproaches will help nothing. The searchlights must be directed within oneself, in order to look oneself in the eyes, without averting one’s gaze and without making long introductions. The mass media always brightly illuminate others; they love easy criticism, not hard self-examination. And we too usually compare ourselves only with those still worse. Immorality broadcasts about morality, and the demon-possessed about the purification of the Church. Instructive orators tiresomely shout from television screens about corruption, in order to receive applause for their art of eloquence.

Dissoluteness nests in the depth of man’s soul. That is where the problem must be sought. There is no need to rummage somewhere far away when everything is within us. Christ insisted on inner sobriety, self-criticism, self-examination, self-knowledge, reproaching and accusing oneself. Freedom is when you do what you yourself want, and not what your flesh wants. Courage consists in conquering one’s passions. Man today, if you will allow me, is free only illusorily. He thinks that everything is wonderful for him, although this is absolutely not the case. And this is a terrible mistake. Such an all-knowing, free, and important man often tramples himself down and mocks himself. He is carried away by omens; he believes in fate, destiny, magic, horoscopes, and the predictions of astrologers.

Materialists long ago rejected every form of religiosity, but, as we have already said, they made gods of the flesh and money. Today man does not wish to have any obligations; he seeks only rights. And for these rights he suffers so terribly. And the sole and exclusive love of matter can never form a man who is not dissolute. Morality can be acquired only by loving the spirit. If Christ is not present in human relations, then these relations can collapse at any second. If man does not pass from his harsh “I” to the friendly “you,” then there will be no personal encounter with the living God and with another person, and he will suffer from loneliness. And life, despite all efforts, will not change. In the end, man will simply howl from anguish. And in this spiritual emptiness hypocrisy grows.

Such self-absorption in a kind of diabolical egocentrism, with the sole aim of pleasure and wealth, creates a contradictory atmosphere, which only deepens the crisis. Television also contributes to this. Happy, as we have already said, is only the young, beautiful, strong, and rich person. Not a single word about upbringing, faith, ideals, morality, and character. In homes now the number of televisions has increased, and the number of living conversations has decreased. The conscience must be awakened; childhood simplicity must be remembered; faith must be warmed again; the good struggle of repentance, conversion, and spiritual exertion must be begun. One must again find within oneself the fear of God, the profound meaning of man’s existence, the sacredness of the uniqueness of the human person. It is worthwhile to rediscover pure religiosity, mutual respect, mutual understanding, mutual help. The conscience cannot endure the praise of vice. It is called to rise up, to resist, and to speak its word of truth.

But we must not again stop only at a simple statement of facts, which leads only to despair. It is necessary to struggle with hope for the better. Let each person in this pitch darkness light his own candle, and the darkness will gradually disperse. The instruments for the transfiguration of the world are in the hands of each one of us. And this crisis must not make us monotonous and grumbling critics. Let us begin with self-criticism. From this begins the building of the house. Let tears wash away our lawless deeds.

The teaching of the Church of Christ has not ended and has not been destroyed. Listen to it attentively again, even if from our lips. And may the words of the Lord, of His saints, and the wisdom of the elders of the desert be heard again in a world of dissoluteness, suspiciousness, falsehood, flattery, and inhumanity. May no craftiness, laziness, desire to avoid difficulties, or putting things off indefinitely hinder us in this. Elder Paisios calls us to the courageous struggle of personal resistance, a mystical rebellion through the constant destruction of the passions and the gathering of virtues. The free man is called to choose what is good, worthy, sacred, and eternal, struggling bravely and humbly, and not blaming everything on fate and avoiding suffering and difficulties.

The power of wealth and theomachy shackle the man whom they possess. Such a life without freedom and moral principles brings only anguish, fear, boredom, and suffering of soul. The end never justifies the means. Good can come only by a righteous path. For the sake of some common good, one must not break the personal. F. M. Dostoevsky very wisely observed: “There can be no world founded on the shed blood of an innocent child!” Man can only be an end, and must never be a means.

Another cause of the serious crisis of our time is the endless pursuit of pleasure. And indeed, of a kind of mad pleasure which, according to Saint Maximus the Confessor, in the end becomes pain. Pleasure is found not only in the worship of the flesh, but also in vulgarity, disrespect, unbridled hedonism, and dissoluteness. And the very pain that appears after mad pleasure can become an alarm clock, a springboard for deliverance from this base life. Pain leads to self-healing. “That is it, we have arrived. There is nowhere further to go,” a man will say to himself at such a moment. Despair at the sight of one’s utterly destroyed self will give us hope, resolve, and strength. And the feeling of loneliness bestowed by the ceaseless hunt for pleasures will lead to rational courage for liberation from a vicious habit.

The monster of pleasure tears off its mask. The passions rejoice and celebrate their victory. On television shows a man disgraces himself, he is paid for it, and he rejoices in his nakedness before everyone. Hypocrites present themselves as the most sincere people. On the other hand, as Elder Aimilianos of Simonopetra said: “Usually the immoral speak much about morality and are very strict about it!” Indeed, moralizing is a kind of illness of the dissolute. The writer Angelos Terzakis said that modern people have achieved outstanding success in two areas: in technological progress and in the perfection of hypocrisy! But the purity of truly honest and sincere people still preserves this world. For this honesty, of course, one has to pay a certain price, but the benefit is also enormous: peace in the heart. A noble life very often makes victors out of the defeated. Perhaps it does not bring high positions, but it grants a calm conscience, and this, without any doubt, is a serious advantage.

Saint Maximus the Confessor, in his well-known Chapters on Love, says that according to how we use circumstances and things, we become either corrupt or righteous. There is incorrect use, excessive use; there is excess, satiety, and waste. Saint John Chrysostom notes that the sin is not in wine, but in drunkenness. The violation of every boundary is not yet true freedom. The man of the world, troubled by the presence of God, withdraws from Him, hoping that in this way he will enjoy complete freedom without any obstacles. Today, what interests man most of all is to obtain as much money as possible, in order to amuse himself, and so that no one will bother him. Thus it even reaches the point that man deadens his conscience. We have reached the height of technical development and the spiritual baseness of man.

And in the end, everything that “made our life easier” began to make it difficult. As we have already said, from all-embracing comfort we received extraordinary boredom. Much is said about “quality of life,” “raising the standard of living,” “increasing per capita income,” but nothing is heard about the lowering of the significance of spiritual values, the destruction of sacred institutions, the denial of life-giving truths. There is no longer a place for modest, honest, and noble people in an egocentric, cruel, shameless, competitive, and domineering world. But the lack of true joy in the life of so many gives an opportunity for the question to arise: where are we going? Earthly life is a place of trials for birth into eternal life. This must not be forgotten. We are not immortal in this world; we are guests on this earth, temporary settlers. On the wall of one monk’s cell, it was written: “Today it is mine, tomorrow another’s, and it will always be someone’s!” We are here only in order to come to know God. And the absence of true acquaintance with God is the greatest tragedy for man. But the encounter with Him gives full and absolute joy.

As you have already understood, we are speaking not so much about a crisis of the time and of society with its institutions, as about a crisis of man. Confusion, disorder, chaos, unrest, anxiety, and the absence of the fear of God greatly exhaust man. He moves swiftly across the field, seeing nothing. Clouds and fog do not allow him to distinguish the road; man cannot understand where the descent is. The world is rushing in order to reach its end. But life deprived of meaning may also end there. It is very hard to realize that mankind is moving toward self-destruction. Jealousy, envy, remembrance of wrongs, the desire to conquer, the absence of any compassion for another person reign undivided today. Populism works against mankind. The equality proclaimed by socialism created concentration camps for dissenters. The barbarity of capitalism tramples down the weak. And all this is because man without God is dangerous.

Decline comes with various counterfeits. Thoughts become crafty, and not good; morality becomes immoral; faith becomes a weapon; and piety becomes a mask. The consequences of all this are manifested in the absence of balance, in deficiencies, fears, and anxieties. Religiosity today is made an object of mockery and derision. But perhaps we ourselves give occasion for this? Perhaps we simply are not in reality true Christians ourselves, and falseness has filled our life? As Gandhi says, we do not resemble Christ, and therefore he loves Christ, but not Christians. It is true that we live in a difficult and crisis-ridden epoch. Decency is most often ridiculed; the most important values of honor, self-sacrifice, and patriotism become objects of mockery. Courage, heroism, frankness, and traditionalism are considered excessive conservatism. Of course, no one is speaking about fanaticism, nationalism, and racism. But modernism and secularization are already knocking even at the Church doors through translations of sacred texts, neo-Origenist opinions about universal salvation, denial of the true ascetic worldview, the gathering of all heresies into one—Ecumenism—and through a syncretism that is simply incomprehensible to the mind.

And in this disheartening situation, is it still possible to hope for anything? But everything is permitted to us except despondency. Despair is the state of demons and is suggested by demons themselves. We cannot fail to endure, fail to be persistent, fail to hope, and fail to look to the future with optimism. There are always sparks in the ashes. Even today virtue is still encountered, even if rarely. Holiness has always been the portion of the few. And decency has not yet died completely. True people of God live among us. One grandmother in Crete said: “In 86 years of life I have not met a bad person!” Since she herself was good, she also saw only those like herself. There have always been hidden lamps in the darkness. In the humus, flowers of paradise always bloom; therefore, one must meet the signs of the times calmly. One must not easily fall into panic and immediately collapse. For then this would be the victory of evil over us. Even the most insignificant resistance brings benefit. No “Lord, have mercy” passes without a trace. There is no sin that could not be forgiven by the mercy of God. Repentance has been given to all of us, to all without exception. On earth there are no sinless people. But since we ourselves are sinners, let us be compassionate, kind, and patient also toward our neighbors.

For it is true idle talk when one speaks beautifully and correctly, but in life acts in a completely opposite way. I do not want to say that there have never been crises in history. The distinctive feature of the present time is wearisome indifference, some coating of disrespect over everything, and simply a horrifying absence of repentance. We have reached the point where we play with decency, humility, and restraint. We have come to some terrible nihilism that rejects any value whatsoever. Our youth have simply fallen into and become stuck in the internet, fast food, evening serials, Coca-Cola, rock music, cheap little magazines, casual relationships, drugs, and cafés.

What example are we giving our children today? For even Christians fray one another’s nerves, bustle about, fear, become despondent, and pretend. Yet one does not need to go far for good examples: we have the living, powerful, centuries-old Orthodox Tradition, the holy faith, the great virtues—freedom and love.

Modernism, renovation, wants to free the contemporary Orthodox person from the bonds of what is holy. Many people are working toward this very patiently and deliberately, engaging in it with a kind of vengeful mania and pride, in order to divide the people, to make citizens lonely, isolated, and disappointed. The theology of the freedom, sacredness, and individuality of the human person is very timely now. Our world is interpersonal relations, society, communion, and not relations between things. The passage from “I” to “you,” the real approach to the one who is near, without any conditions or pretenses, will give joy and true lightness. The foundation of our existence has always been morality. Only the one who truly, disinterestedly, and sacrificially loves can be called truly free.

In order for a substantial change and the elimination of the crisis to take place, the Church must cast aside everything superfluous, in order to occupy herself with what is urgent: the re-creation of the family, of patriotism, and the establishment of society on firm foundations. The spat-upon triad of faith, fatherland, and family must again find its place, value, and honor, without extremes and fanaticism. We are called to struggle, vigilance, and watchfulness. We cannot lightly renounce our life-bearing Tradition, which speaks of communal life, mutual help, mutual support, and mutual understanding. Comradeship, brotherhood, and closeness to one another adorn our life, give strength and hope, and do not allow cold loneliness to triumph. Loneliness, however, gives rise to the soot of thoughts, sorrow, depression, melancholy, self-condemnation, and harsh isolation. One must leave room for the other, help him become joyful, so that he too may taste of your joy—this is a remarkable adventure, giving great joy to the soul. Such daily little things can change our life beyond recognition, dear friends.

Globalization leads to everything being dumped into one pot. The imperialists’ disregard for the particularities of peoples and their persistent denial of the inalienable right to difference is, as it seems to me, the basis of many conflicts. Peace can be attained only as a result of peaceful coexistence and cooperation. Loud words about love for the whole human race in general, and not for the concrete person, are falsehood and vanity. In the serious work The Brothers Karamazov, F. M. Dostoevsky describes how a certain lady came to Elder Zosima, in whose image Saint Ambrose of Optina is depicted, and says to him: “I love everyone, but I simply cannot love my maid!” The Elder answers her: “Then you do not love anyone!” Christian love cannot be vague. Contemporary cosmopolitans have such painless love for everyone, but only not for their neighbor. They are individualists, immoral cynics, and not people full of love. By loving our Fatherland, we also love the whole world. Our ancestors, parents, family, fatherland, faith, Tradition, and our culture are elements of our individuality. But today, unfortunately, universal significance is not attached to this, and this individuality is being erased.

Although everything we have spoken about is very simple and understandable, some may take offense at me and then speak badly of me. This, of course, does not frighten me. If someone does not consider this right, then let him not follow it. We all know the law of freedom and justice, and yet we continue to sin, following everything bad and not the good. This is a catastrophic rupture. Thus, today the number of skillful swindlers is constantly increasing; the unworthy rule everywhere; the covetous grow rich; tolerance is shown toward lawbreakers; the satiated arrange orgies; everyone admires those promoted by publicity, while the humble are in contempt again and again, and always.

Grayness supports itself. Pettiness, baseness, servility, and flattery flourish. Such a state is not easy to explain. What, then, is happening; what is the cause? And it is still harder to find an answer amid all the contradictions among which we live. Some lovers of antiquity want to bring back ancient Greek paganism, while on the other hand, one cannot find a shop with a sign in the native Greek language! It is urgently necessary to dig into this unknown space within us. We consider ourselves know-it-alls, and in the end, we do not understand what is happening inside us. It seems to us that we are absolutely free, and yet we can do nothing with ourselves. Without moral foundations and nobility, we are dragged toward self-advertisement, self-justification, self-assertion, and... self-isolation. We fear pollution of the environment and of food products, but not the filth in our heart, untruth, and hypocrisy. Our bodily health is an order of magnitude more important than that of the soul.

Much has already been said about the contemporary crisis. Without values, ideals, faith, virtue, and decency, there can be no whole, secure, dignified, and responsible life. This crisis points to illness; illness brings unbelief in its train, and unbelief draws despair after it. But we, who hunger and thirst for holiness and beauty, must persistently resist these common currents and the disappointment that comes from where it was least expected. The time has come to unite ourselves with God in the closest possible way. We must not entrust ourselves to people who cannot save us. Let us not even touch with our hands the abundance of lawlessness and sin. We are called to experience another, holy solitude.

One ancient venerable Abba said that if a man does not say that he is alone, then even God cannot save him.

And who is to blame for the entire crisis we have described above? I think that each of us bears a share of responsibility. Naturally, the share of some is very great. But it is not our aim to distribute responsibility. The saints say that we are all guilty for the fact that evil exists. We have already spoken about the ways out of this crisis. But what must be acknowledged is that the spirit of ascetic struggle has grown weak in us. We are carried away by convenience, by the news stream of the evil box—the television, by fashion, modernity, nature, and public opinion. At the same time, we consider the dictatorship of television to be very dangerous. The civil wars pouring from the screens are needed by us in order to kill time and enjoy the spectacle, to console the passions and flatter the instincts. Of course, everyone can express his opinion, but all of them at the same time cannot possibly become correct, especially when they are set forth with abuse and falsehood.

There can be no subjective values. There has been a severe degradation of the concept of the common good and of anything holy. Eternal truths have become relative; amusements are defended everywhere; a mine has been laid under the family; and the Church has been torpedoed—thus a spiritual emptiness has been created, which they try to cover over with temporary entertainment, and not with true rest. Excesses become a way out for many. But modern man is mistaken when he thinks that by changing his apartment, car, job, spouse, and city, he will truly change his life. Advertising mocks the consumer, promising a better life with some device.

Today, high positions are not always occupied by the most worthy and educated, experienced and virtuous, but often simply by the lucky, flattering, cunning, and clever. The poet Andreas Kalvos says: “Freedom desires virtue and daring”; it is preserved by courage and sacrifices. Freedom must be accompanied by brotherhood, and then unity of spirit is also given. Freedom is a generous gift of God. Our relations with God are built on freedom, and when they are destroyed, sin comes. The result of sin is enslavement to the passions, and the passionate man is no longer free, although he himself may think the opposite. But holiness does not reign in his heart. Modern man, as it seems to him, has no need of redemption and salvation, and in this lies his tragedy, which, together with inner emptiness, leads, more quickly or more slowly, into a dead end and nihilism. One cannot have before one’s eyes only personal pleasure and continuous entertainment.

Unfortunately, Europe is united precisely for this. And the life of one person for the sake of another is perceived as a hopelessly outdated principle. Therefore, Europe does not wish to remember its Christian roots, nor Greece Orthodoxy. The worldliness of the papal Church led Nietzsche to the words “God is dead,” which many later repeated. Today it is wrongly considered that religiosity is everyone’s personal matter, and not a problem of the whole society that constitutes the basis of civilization. Naturally, no one forces anyone to believe in God, but society cannot fail to be built on religious principles. It would be a mistake right now to begin dividing everyone into sheep and goats. The Church has no enemies. But many consider the Church their enemy. Christ Himself taught patience, and this must be read again in the Gospel.

Without Christ life is completely joyless, colorless, and full of fear. I cannot say that in the Christian life there is no anxiety and no labors. We became Christians not in order simply to live peacefully. But to be a true Christian today means to be constantly exposed to danger. If we go to church only in order to thank God for our cloudless life, then we make our Orthodox faith simply a religion. But the aim of our life is not material progress and worldly success. Holiness very often blossoms in poverty, in sickness, under accusations and slander, even in exile. The saints were not especially progressive and successful people. And let us not forget this. We constantly speak about economic strategy and income. But when will we begin to speak about spiritual strategy? Or about the spiritual contribution to public life? For man lives to the extent that he loves.

Another question also arises: is it necessary to speak at all, or is it better to keep silent? What can you say if you are not heard? And what can you say if you think that you exist only when you speak? You speak in order to be acknowledged, respected, admired. In that case, it is better to keep silent. But why are you silent? Because you cannot say anything useful, or because you are afraid? There is a time for speech and a time for silence; both require wisdom, knowledge, attention, and preparation. Everything that has been said above is the fruit of long silence. A silence interrupted for conversation with the visitors of our kalyva of Saint John Chrysostom, the one who always knew what to speak about. Pilgrims on Athos often ask monks questions. They lack the ancient and significant word of the divine services. I fear that sometimes they try to find someone who will support their ideas, preferences, or some choice. They are not open to dialogue, not disposed to hear something different from their own desire. But we know many very moving stories of young people for whom pilgrimage to the Holy Mountain became an important turning point in life.

We absolutely must learn to listen to the silence of God. When He delays in answering us, something important is happening; the Lord is waiting for something from us, and there is certainly some reason for this. Saint Nikolai of Ohrid writes: “Begin your path with the fear of God and with complete trust in Him. Know that without God you will not be able to travel even the easiest path.”

All the components of the crisis of our time described above have been set forth not in order to disappoint us and cast us into despondency. I do not think that I have exaggerated anything in this description. Perhaps now you will feel more clearly these cracks of the crisis in the world. Do not be afraid that we are few; there is no need to feel like a shameful minority. On the contrary, this war must make us still more courageous. Let the pain and bitterness from what we see and hear around us warm our prayer. And those who mock what is holy punish themselves, having an utterly joyless life. Even if we do not always answer the challenges, there is no need to enter into sharp confrontation with temptation. Elder Paisios used to say that temptations help him, since they make him struggle more. We must not fear these storms of the age; we must not be carried away by thoughts of unbelief. Let us thank God that we are together with Him, that He strengthens, comforts, and blesses us. Let us finally love even our enemies as our benefactors; then we shall acquire wondrous peace in our hearts. Let us remember more often both the Cross of Christ and eternal life—then we shall find balance and peace that cannot even be imagined. Down with despondency! There have been times worse than ours, but the Lord does not sleep, and the Church does not sink. The crisis makes us more mature and wise. The great flower of virtue has not withered even today, hidden from sight in monasteries and in the world.

We sincerely regret the unbelief of many; we grieve because of our love and compassion; we pray for enlightenment and the swift return to evangelical truth. Perhaps we have become the cause of their apostasy? Our destinies are in the hands of God; let us entrust ourselves to Him. But let us also work selflessly together with Him. The crisis makes one wise: we must remember what we have managed to forget, pass again from matter to spirit, and understand that man shall not live by bread alone. The crisis awakens: it has been given for our repentance, weeping, and prayer. The crisis has been given for healthy and sincere humility. The crisis has been given so that we may reject the spirit that opposes ascesis and receive the true ascetic disposition of Mother Church, through the intercessions of all the saints and of the Most Pure Theotokos, Protectress of the Holy Mountain and of all Greece.

The crisis has been given for the humbling of us Athonites. The crisis judges us. The crisis condemns us. It is precisely this that compels us to accept what is necessary and to reject what is superfluous. The crisis has been given so that we may worship the one, true, Triune God, to Whom honor and worship are due from all of us, now and ever, and unto the endless ages. Amen.

 

Translated from the Russian edition of How to Kill the Passions, Sretensky Monastery Publishing House, Moscow, 2016.

Online: https://azbyka.ru/otechnik/Moisej-Agiorit/kak-ubit-strasti/#0_6