diadochos of photiki,p262:

32:...True grace, since its source is God, gladdens us consciously and impels us
towards love with great rapture of soul . The illusion of grace, on the other h
and, tends to shake the soul with the winds of deceit ; for when the intellect i
s strong in the remembrance of God, the devil tries to rob it of its experience
of spiritual perception by taking advantage of the body's need for sleep. If the
intellect at that time is remembering the Lord Jesus attentively, it easily des
troys the enemy's seductive sweetness and advances joyfully to do battle with hi
m, armed not only with grace but also with a second weapon , the confidence gaine
d from its own experience.
3 3 . Sometimes the soul is kindled into love for God and, free
from all fantasy and image, moves untroubled by doubt towards
Him ; and it draws, as it were, the body with it into the depths of
that ineffable love. This may occur when the person is awake or else
beginning to fall asleep under the influence of God's grace, in the
way I have explained. At the same time, the soul is aware of nothing
except what it is moving towards. When we experience things i n
this manner, we can be sure that it i s the energy of the Holy Spirit
within us. For when the soul is completely permeated with that
ineffable sweetness, at that moment i t can think of nothing else,
since it rejoices with uninterrupted joy. But if at that moment the
intellect conceives any doubt or unclean thought, and if this continues in spite
of the fact that the intellect calls on the holy name - not now simply out of l
ove for God, but in order to repel the evil one - then i t should realize that t
he sweetness it experiences is an illusion of grace, coming from the deceiver wi
th a counterfeit joy. Through this joy, amorphous and disordered, the devil trie
s to lead the soul into an adulterous union with himself. For when he sees the i
ntellect unreservedly proud of its own experience of spiritual
perception, he entices the soul by means of certain plausible llusions of grace,
so that it is seduced by that dank and debilitating sweetness and fails to noti
ce its intercourse with the deceiver. From all this we can distinguish between t
he Spirit of truth and the spirit of error.
It is impossible, however, for someone consciously to taste the
divine goodness or consciously to realize when he is experiencing
the bitterness of the demons, unless he first knows with assurance
that grace dwells in the depths of his intellect, while the wicked
spirits cluster round only the outside of the heart. This is just what the demon
s do not want us to know, for fear that our intellect,
once definitely aware of it, will arm itself against them with the
remembrance of God.
46. When, as a result of visits from some of our brethren or some
strangers, we are fiercely attacked by thoughts of se!f-esteem, it is
good to relax our normal regime to a certain extent. In this way
the demon will be frustrated and driven out, regretting his attempt ;
moreover, we shall properly fulfil the rule of love, and by relaxing
our usual practice we shall keep hidden the mystery of our selfcontrol.