The teaching of St. John Chrysostom is also found in the sublime words of St. Isaac of Syria. Bishop of Nineveh and a hermit in the deserts of Mesopotamia, and later Egypt [Isaac], clarifies this teaching from his experiences of holy asceticism. "I dare to affirm," says Isaac, following St. Paul, "that we are the temple of God. Let us cleanse His temple, for He is pure, so that He will desire to dwell in it. Let us sanctify it, for He is holy. Let us adorn it with all good and beautiful deeds. Let us incense it with the censer—the repose of God through the fulfilment of His will, through pure and heartfelt prayer, which cannot be acquired through frequent contact with the laic world and participation in its actions." Then the cloud of God's glory will overshadow the soul, and the light of His majesty will shine within the heart. Heaven is within you, if you are pure, you will see within yourself the Angels with their light, and their Lord with them within them. The treasure of the wisdom of humility is within him: it is the Lord. The temple of grace is he who is dissolved with God and abides preoccupied in the care of His judgement. What does it mean to be preoccupied with His judgement? It means nothing less than constantly seeking every means to His repose, constantly grieving and mourning over the weakness of our nature, which prevents us from attaining perfection, and constantly striving to maintain within our souls the unceasing remembrance of God, as Blessed Basil said. God is reposed in man when he abides in devotion and submission to the will of God, or, what is the same, in the teaching of the Gospel. Focused prayer, free from distraction, makes God's will manifest in the soul. This is how God enters into a person, when God, through constant remembrance of Him, is imprinted (established) within a person. St. Isaac was asked the question: "What constitutes the sum total of all the individual feats of life, that is, silence, so that by it the ascetic can know that he has attained perfection in life?" The Great Father gave the following answer to the question, which could only be given from deep ascetic experience: "When the solitary achieves constant abiding in prayer. He who has achieved this has attained the highest level of all virtues and has henceforth become the dwelling place of the Holy Spirit. If anyone has not truly received within himself the grace of the Comforter, he cannot freely abide in prayer in this way. The Spirit, says Scripture (Rom. 8, 26), when It dwells in any man, does not cease from prayer: for the Spirit Itself prays without ceasing. Then prayer is not interrupted in the soul, neither during sleep, nor during wakefulness; but whether a person eats or drinks, or does anything else, even during deep sleep, the fragrance and vapour of this prayer effortlessly flow from his heart. Then prayer is not separated from the ascetic, but constantly abides in him and with him: even if it falls silent outwardly for a short time, then secretly it serves in him."

St. Ignatius (Brianchaninov).
A word about human