Now let us considerthe meaning of the sign of the cross in the liturgical movement of energy. As you know, in our churches, there is a pious tradition of doing, all the time, a sign of the cross during the Divine Office. This is usually done by tradition, not by understanding why this is necessary, what significance it has in the process of movement of holy energies. This is very bad, because the sign of the cross is an act of the vivification of our inner kingdom, the act of fixation of holy words of prayer during the construction of our inner temple.

Our inner temple is made up of words, and words are made up of holy energy, and when we set sacred liturgical words in our heart, so we acquire divine grace. Let's look in detail the trajectory of movement of the liturgical divine energies. The main characters are: God, Angels, the choir, the people, and the priests. The office begins: the priests and the choir say prayers, people listen, and the energy of the Earth Church is directed to God through the priest.

The Lord examines the content of our hearts and, through angels, sends His answer - the power of holiness. Then, the Angels bring it in the hearts of everyone present in the church and await commands from humans. However,further commands have not usually followed; people do piously a sign of the cross, sing a little and think that in this consists the sense of the divine office. Having received no command, the angels carry the force of holiness past the heart and return it back to God. That's all. Why do we go to church and pray?

The science and culture of understanding of the operating principles of the liturgical energies are lost. In ancient times, the mystical part of Orthodoxy was not only the most interesting thing, but also the essence of our faith, its invigorating content. The Divine Office is a process of enriching our soul by Divine sacred words, and this is done with man's active participation; we must direct our own construction site. The grace is built; it does not come by itself, as if by magic. Now look how was the divine office in ancient pre synodal times.

Thus, the Lord answers the church prayers, and through angels, sends the power of holiness. Angels distribute it in the hearts of those present in church and await further orders. And now the most interesting and tasty things happen, here begins a spiritual meal. The early Christians, while listening, by mind, to every word of prayer, removed the favorite thoughts, and, literally like a delicious dish, put them in their heart; then, to secure the valuable acquisition, for this sacred sense, sacred word remain in their inner realm, it was sealed by a sign of the cross. Thus was produced the dispensation of grace. Thus, one brick after another, to the Glory of God, at constant thanksgiving, was erected an internal temple of the Holy Trinity.

The ancient office was composed of two meals: people communed, by mind, to the Reason of God the Word, listening carefully to the words of the prayer during the Divine office, and through the body to the Body of Christ in the culmination part of theOffice. The symbol of a smart meal is diskos with Asterisk. The diskos is a plate, and the Asterisk is the Life-Giving Cross. If the holy words are not sealed by the Life-Giving Cross, they fly away, whence came, and the plate stays empty.

In all the prayers is concentrated a set of words of extraordinary beauty, it is about the most important and highest phenomena, such as: Holy Trinity, Savior, Mother of God, Creation, Love, charity, beatitude andHeavenly Kingdom. The prayers were originally composed as a spiritual exquisite dish, as a concentration of the most beautiful and highest phenomena of being; and if we know how to transport, by means of the Life-Giving Cross, all this holy beauty to our inner world, the notion of time, during divine office, simply disappears.

Feel the difference: one thing is to remain passively in the church and automatically repeat the words of the Divine Office, and the other thing is to creatively remove the words from prayers and bring them into our heart, seal them by the Life-Giving Cross and thus cultivate in our soul an extraordinary garden with flowers and sacred trees, fabulous cities, temples and small churches, thereby integrate in our world, the Savior and the Mother of God, the angels and saints, and become so a carrier of the Heavenly Kingdom.

Prayer is a mystery of the dispensation of grace. The Heavenly Kingdom is woven with the words of the Liturgy; when we carry the words of the Liturgy in our heart, thereby we transport the Heavenly Kingdom in our heart.