Reseña del libro "The Prayer of the Holy Name (en Inglés)"
The Prayer is a refuge because it offers peace to the soul, but it does not generate inertia, on the contrary, it activates the action transformadora. The assiduous practitioner becomes stronger and still in the middle of the world, it finds in itself the sufficient distance between the stimuli and the reaction. It spread this one interior, previously to the answer that happens to the events, to he allows to act with deliberation, looking for the coherence between its conduct and the message of the Gospel. The Prayer of the Holy Name, known also like the Prayer of the heart, is a particular vocation, a desire of deep unification of the soul and in general, it goes so far as to be felt by "old souls", which have lived great and with intensity and which have found a certain misfortune in what it bewilders the others. It is called that summons the penitents, whom they have taken conscience of its misery, of its mean motivations, of its egoism, and that without losing the hope wish a change of root. It is related neither with the relativism nor with the anthropocentrism, but rather with those who know and feel that everything has been given us and that nothing is done without him knowing it. It implies ethics centred on the virtue of the humility, which, contrary to what the logic could suppose, it neither debilitates does not even contract, but it expands certain spiritual attitude that unites steadfastness with the kindness of the heart. The practitioner settles down in the silence and transmits a serene happiness; he knows of the nullity of the efforts, that they exercise without paying attention to the Sacred Presence of the Divine thing. Born already in the first Christian communities, which were thinking about how in the invocation of Jesus's name, to update its presence; it does to itself asceticism deprived in some parents of the desert before the Vth century and is systematized in the Christian east, particularly in Athos (Greece) about the XIIth century. While it was spreading in the whole Slavonic region and in the Russian monasteries until the XIXth century, the meat was done in some saints and monks of Occident who refer to her in its writings. Today it has taken root in the practice of the faithful and religious in the eastern churches and much spread in our hemisphere. Jesus's Prayer met with Occident thanks to the publication of Histories of a Russian pilgrim and the later diffusion of the agreements of Filocalia. But it is the technological revolution produced by Internet the one that expands it nowadays beyond the foreseeable thing. Groups of laymen form in some parishes dedicated to study it, to practise it and to teach it. It is possible to find retirement dedicated to its learning and there exist projects of monastic life articulated about Jesus's prayer. Practically there is no religious bookstore that does not have any copy in which it refers to her. The fact is that the route of the Name known as Jesus's Prayer, it comes out generational differences and up to cultural. He shares with other methods the systematical repetition of a phrase or a word that unifies the mind concerning a center. Everyday life uses the body as a support to take root in l, using for it the respiration or the attention directed to the cardiac organ. But the prayer-hesicasta - excellent is provided also with the living presence of that one who is invoked. Of a way quasi sacramental, the mention of Jesus's name with faith and devotion or at least with attention, does present to the resuscitated Gentleman. In a perceptible way who does silence in the heart and who loves what it names; the presence of the sacred thing becomes clear to the senses give spirit, which they end up by influencing in those of the body, sweetening the life.
