Prelest, also known as spiritual delusion, spiritual deception, or spiritual illusion, is an Eastern Orthodox Christian term for a spiritual state of false holiness or deluded self-righteousness, believing in one's own spiritual superiority. Prelest should not be confused with mental illness, but is a spiritual illness caused by vainglory, pride, and demonic suggestion. It is said to be cured by humility and the Holy Sacraments under the guidance of one's spiritual father. In a broad interpretation, prelest afflicts everyone, as everyone has wrong thoughts, without fully understanding the meaning of life and the gravity of their sins. In a narrow sense, it refers to a person initially on the path of a pious Christian life, instead becomes proud and conceited about his or her own sanctity and triumph over sin. In Eastern Orthodox thought, the closer people are to God, the more they see their failings, and all true saints see the foulest sins not in others, but in their own hearts and actions. The opposite state to prelest is spiritual sobriety; its opposite virtue is spiritual discernment.
Overview Ignatius Brianchaninov defines prelest as "a wounding of human nature by falsehood". The most thorough explanation of prelest is found in the writings of St. Ignatius Brianchaninov, based on the traditions of the Holy Fathers of the first centuries. His writings were compiled in the book On prelest, which details different forms of delusion (wrong ways of prayer, trusting dreams, excessive zeal, false humility etc.), and recounts recent cases. St. Ignatius defines prelest as "wounding of human nature with falsehood" and "man's assimilation of falsehood which he accepts as truth". Some modern ascetics such as elder Joseph the Hesychast, elder Paisios of the Holy Mountain, and Elder Daniel Katounakiotis also wrote about prelest. The concept is very important in Orthodox spirituality and asceticism. It is considered one of the main dangers for a Christian (especially monastic) when beginning the Jesus prayer, or more generally in the first years as an Orthodox Christian. Identifying the manifestations of prelest is called discernment of spirits. The virtue of discrimination "is greater than any other virtue; and is the queen and crown of all the virtues". According to Orthodox Holy Fathers, it corresponds to a very high degree of spiritual maturity and requires three renunciations (Evagrius, St. John Cassian, St. John Climacus): separation from the world, inner struggle with passions, and acquisition of prayerful spiritual knowledge. Discrimination comes after a long experience of fighting the passions, flowing from the action of Divine grace and the practice of humility. Professor N.E. Pestov writes that the safest spiritual path to avoid prelest is to habitually submit to an experienced and holy elder, or at least to respect the advice of others. The fastest way to prelest is to trust one's own thoughts above others' advice.
General prelest and prelest proper According to Saint Ignatius Brianchaninov, "Spiritual deception is the state of all men without exception, and it has been made possible by the fall of our original parents. All of us are subject to spiritual deception. Awareness of this fact is the greatest protection against it. Likewise, the greatest spiritual deception of all is to consider oneself free from it". Theophan, the Archbishop of Poltava, comments on this statement of St. Ignatius briefly by setting apart "general prelest" and prelest in its "proper sense" of the word. On the bases of all the above-mentioned he gives the following definition: "Briefly, the difference between 'general prelest' and prelest in the particular sense of the word can, on the basis of the above, be expressed thus. General prelest is forgetting and not noticing one's sinfulness. That which we call prelest proper is attributing to oneself righteousness when it does not actually exist. If a man thinks he is righteous, then his righteousness is not divine, but diabolical, foreign to the grace of God and to humility. One should recall the famous saying of Abba Poemen the Great: 'I prefer a man who sins and repents to one who does not sin and does not repent. The first has good thoughts, for he admits that he is sinful. But the second has false, soul-destroying thoughts, for he imagines himself to be righteous' (Bp. Ignatius, Patericon, 75)".
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