How to pray Chapter 4 by Evagrius of Pontus

Chapter 4
Moses, when trying to approach the burning bush on earth, was prevented until he had taken the sandals off his feet; so when one wishes to see and converse with him who is higher than any ideas and feelings, should one not remove every emotional desire? 
Translated from the Greek by John de la Tour Davies

Comment
According to Evagrius, as well as to other great writers on prayer over the ages, 'desire', both passionate and also emotional, is one of the great hindrances to prayer.  Evagrius explains it in more detail in later chapters.  But his meaning seems to be that just as Moses was required to remove his sandals which had presumably been tainted by the dust of the desert and the detritus of the sheep he tended so that he could draw near to the holy God, so also, in order for us to encounter the God whom the Letter to the Hebrews says is 'a consuming fire', all that is unholy and impure in us needs to be stripped away.  For Evagrius, this is particularly true of our desires which can so often distract and distance us from doing what God wants.

One of the stories about the 3rd century monk and so-called 'desert father' Joseph of Panephysis has relevance perhaps to chapter 4:
'Abba Lot went to see Abba Joseph and he said to him, “Abba, as far as I can, I say my little office, I fast a little, I pray and meditate, I live in peace and as far as I can I purify my thoughts. What else can I do?” Then the old man stood up and stretched his hands toward heaven; his fingers became like ten lamps of fire and he said to him, “If you will, you can become all flame.”'

Abba Joseph had learned about that of which T.S. Eliot wrote (Little Gidding part IV) in relation to the receiving of the Holy Spirit at Pentecost (Acts Chapter 2)

'The dove descending breaks the air
With flame of incandescent terror
Of which the tongues declare
The one discharge from sin and error.
The only hope, or else despair
Lies in the choice of pyre or pyre-
To be redeemed from fire by fire.
Who then devised the torment? Love.

Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.
We only live, only suspire
Consumed by either fire or fire.

How to pray by Evagrius of Pontus Chapter 3

Chapter 3
Prayer is a mental conversation with God; obviously then, one's mind needs tranquility, so that it may be quiet and stand attentively before the Master of the household without distraction, and discuss matters with him with no-one interrupting.
Translated from the Greek by John de la Tour Davies.

(Illustrated version of Chapter 3)

Comment
Evagrius  was alert to the power of distractions to interrupt our prayer. For him, distractions arise from anxieties; so it is necessary to arrive at a state of tranquility if mental prayer is to be possible. In this analogy, God is the Master of the household and the one who prays is like God's steward, who as a good servant would put aside his own concerns and agendas, and come daily before the householder to listen carefully and to receive his instructions. The steward would not act until he had heard his master's wishes. Nothing and no-one would come before that meeting of the steward and the master: it might be the only opportunity that day for the steward to receive his briefing, and if he missed it, the master's plans and purpose could not be effectively carried out.

How to pray by Evagrius of Pontus Chapter 2

Chapter 2
A soul which is full of virtue and therefore pure has a mind which is habitually free from distractions and can receive the tranquility it seeks.
Translated from the Greek by John de la Tour Davies.

(Illustrated version of chapter 2)

Comment
Counsels of perfection!
Evagrius 's second chapter connects with his first, and again, notes the importance of the virtues for the life of prayer. Being in balance, emotionally, psychologically, even physically means that we are less likely to be distracted by the 'cares and riches and pleasures of this life' (Luke 8.14), for we are centred in Christ, rooted in the ground of God, rather than struggling to bear the fruit of tranquility amid the thistles and thickets of our anxieties.

However, it seems to me that the issue is that for many people today it doesn't really help to encourage them to put their fears and concerns in a mental 'box', and try to be centred and serene. This is rather like saying '"Peace, peace!" where there is no peace.' It simply puts a plaster over a deep seated wound, and when you do that, problems can go on for ages!
What Evagrius is trying to do, I think, is refocus us on the virtues, and in particular, to encourage us to recall the words of Micah 6.8: 'And what does the Lord require of you, but to act justly, love mercy and walk humbly with our God.' So maybe if we ask, "What is the most just thing I can do?", and do it, then distractions won't be such a problem in our prayer.

How to pray by Evagrius of Pontus Chapter 1

Illustrated version of Chapter 1

Chapter 1
If anyone wishes to prepare sweet smelling incense, he will, according to the Law, mix together equal amounts of myrrh, aromatic shell, galbanum and pure frankincense. These correspond to the four virtues, for if they happen to be overflowing and in balance, the mind will not have been opened up to the enemy. Translated from the Greek by John de la Tour Davies.

Exodus 30.34; Wisdom 8.7; 4 Maccabees 1.18; Rev. 5.8 and 8.3

Evagrius is referring to the composition of incense as laid out in the Book of Exodus. Galbanum is an umbellifer, the resin being obtained from its crushed stems and roots. It is used to enhance the effect of other perfumes.The word translated 'aromatic shell' is onycha, which is actually the shell of a mollusc which, when burnt, gives off a sweet fragrance.

Incense is associated in the Bible with prayer, rising with the prayers of the saints, according to the Book of Revelation (see above). The four virtues, of course, are those classically known as the cardinal virtues, derived by Saints Ambrose and Augustine from Plato's descriptions. They are Prudence - able to judge between actions with regard to appropriate actions at a given time; Justice - proper moderation between the self-interest and the rights and needs of others; Restraint or Temperance - practicing self-control, abstention, and moderation; Courage or Fortitude. Evagrius as a 4th century theologian, may have known the writings of other 4th century theologians, or he may have been thinking of Plato's original writings. Interestingly, Evagrius notes the importance of 'balance', with each of the virtues having its place, being neither in excess or deficient, much as Aristotle defined the 'golden mean'; while 'overflowing' seems to indicate that the virtues are noteworthy in such a person, and that they are communicable to others.What Evagrius seems to be stressing in this his first of 153 short chapters on prayer, is that when a virtuous person prays, his or her mind is opened up to God, and not to the devil, who is the 'enemy'. Then, like Christ, such a person is able to listen to what God shows them, without being confused that such guidance may have another source.So, if we want to grow in our ability to pray, and to listen to God in prayer - to discern the voice of God in our minds, we need also to be growing in the virtues.