Mediation in the Christian Life

Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for people to be transformed by the grace mediated to humanity by Jesus Christ. Such mediation extends to every dimension of the human person, including the physical body, as indicated by veneration of the relics of the saints and the sacramental nature of Orthodox worship.

Pathos and Its Implication in the Philokalia Fathers

This article is a review of πάθος (pathos; lust; desire) according to the Philokalia fathers. Pathos is the irrational expression of the soul. It arises from human decisions and choices (free will) alienated from Christ and becomes the disease of the soul (heart). This paper examines pathos, a list of pathos, the pathos process, and how to heal the pathos. The method of the study is the literature review by analyzing the Philokalia texts and other resources. Philokalia is a set of spiritual writings of the Church Fathers based on the Orthodox spiritual tradition. Pathos can only be healed by spiritual practice or discipline (ascesis). Each pathos requires a different ascesis. Jesus Prayer, nepsis, and prayer of the heart are the primary therapies for the sickness of the soul (pathos). The therapy is the purification of the soul to achieve theosis (becoming the likeness of Christ).

On the Origins of the Monastic Worldview of St. Maximus the Greek (On the 550th Anniversary of His Birth)

The article analyzes six original works by St. Maxim the Greek, which are joined in the Parisian manuscript collection in a unique way. They all share the theme of monastic life and are composed in the form of answers. It turns out that it was in these works that Maxim the Greek created a special concept of “inner man”. Rather, traces of his personal practice of “prayer of the heart” (Jesus Prayer) can be detected, which bears testimony to his monastic experience and worldview that bring to mind the spiritual ascetic practice of hesychasm. Moreover, the mentioned works of St. Maxim the Greek include essential techniques for creating a literary text, thus reflecting not only his understanding of literary creativity, but also the essence of poetics of St. Maxim the Greek. It is for the first time that these works are examined in such a detail and on the basis of handwritten materials.

The Mystical Experience, or the Way to Transformative Union

Mysticism is a way of knowing, but one based solely on experience. It is basically knowledge through love. Although religions have visible differences, mysticism is only one. The yogi and the Kabbalah worshiper, the Sufi, the hesychast and the Western mystical, all go through the same route, have the same behaviour and follow the same purpose. In contrast to other ways of knowing, the mystical way is one of direct experience. Knowledge is not achieved through a focus on the object, but by transforming the subject itself. Not by a protrusion, but by deepening itself. The mysterious path leads inexorably inwards. It is an ascending road passing through asceticism, unceasing prayer (the prayer of the heart) and progressing enlightening, to reach eventually, through ecstasy and revelation, the uniting purpose (Unio Mystica). Although secret and based on initiation, sometimes mysticism attracted massive groups of people, having a strong impact on the social level. Thus, in the last century Romania, there occurred two phenomena mainly due to the Eastern mysticism, respectively to hesychastic teaching and experience. These were the revival movement of religious life within the Romanian Orthodox Church, called the “Army of God”, and the movement initiated by intellectuals from the group “Burning Bush”.

The Second Assisting Exercise from the Third Series

The third exercise in Life Is Real, Only Then, When “I Am,” is the Second Assisting Exercise, which is probably adapted from the Prayer of the Heart, especially in the form taught by Nicephorus the Solitary in the Philokalia. In this chapter the exercise is set out, together with the alleged original. The similarities are noted, and the differences are explained, and the case that all three of the exercises in Life Is Real are influenced by and modelled on those from Nicephorus is supported by the comparison. Gurdjieff’s alignment of these exercises with his system are highlighted, in particular, the conscious ordering and harmonising of the centers under the direction of a centralised intention, or “real I”.

Stając się modlitwą. Trzy postaci, trzy głosy (tłum. B. Brzezińskiego)

The article Becoming what we pray: Three images, three voices by professor Michael Plekon presents three persons who were very important for Orthodox culture, spirituality and thought — saint Seraphim of Sarov, Mother Maria Skobtsova and Paul Evdokimov. Showing the most substantial facts from their life and activity the author exhibits the real transformation, metamorphosis of their personalities, hearts and consciousnesses under the action of practice of the Jesus' Prayer or the prayer of the heart. The main aim of the article is — one can suppose — to underline the role of the Jesus' Prayer in changing people who systematically practicing it in their life, and in giving them the power to go over the stereotypes, myths and customs, even religious. The heart of the matter is emphasizing — in positive meaning — the real close union between the prayer andthe life and the relationship with neighbour. Professor Plekon stresses that “the personaland interior aspects of this prayer are never separated from liturgical prayer and ourlives”. Christians believe in salvation and resurrection of Jesus Christ and they practice the Jesus Prayer, but this prayer formula is not only devoid of life meaning formula but it is the method of changing the whole human mentality, in each everyday circumstances concerning family, marriage, work, life in monastic community, doing shopping, reading books, watching TV programs, raising children, writing the scientific articles, being in different social and cultural situations, generally — it changes all, the vision of life and the universe.

The Mystical Experience, or the Way to Transformative Union

Mysticism is a way of knowing, but one based solely on experience. It is basically knowledge through love. Although religions have visible differences, mysticism is only one. The yogi and the Kabbalah worshiper, the Sufi, the hesychast and the Western mystical, all go through the same route, have the same behaviour and follow the same purpose. In contrast to other ways of knowing, the mystical way is one of direct experience. Knowledge is not achieved through a focus on the object, but by transforming the subject itself. Not by a protrusion, but by deepening itself. The mysterious path leads inexorably inwards. It is an ascending road passing through asceticism, unceasing prayer (the prayer of the heart) and progressing enlightening, to reach eventually, through ecstasy and revelation, the uniting purpose (Unio Mystica). Although secret and based on initiation, sometimes mysticism attracted massive groups of people, having a strong impact on the social level. Thus, in the last century Romania, there occurred two phenomena mainly due to the Eastern mysticism, respectively to hesychastic teaching and experience. These were the revival movement of religious life within the Romanian Orthodox Church, called the “Army of God”, and the movement initiated by intellectuals from the group “Burning Bush”.