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Journal articles on the topic 'Hesychasm'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Zachariou, Andreas P. "The Relation of Gregory Akindynos to Barlaam the Calabrian." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 255–67. http://dx.doi.org/10.24193/subbto.2022.2.09.

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"In the writings of the fourteenth-century Hesychasts, Gregory Akindynos is characterized as a Barlaamite because his theological perceptions are considered to be no different from those of Barlaam the Calabrian. However, Akindynos himself rejects the designation of Barlaamite by denying that he is in agreement with Barlaam and claiming injustice and slander from the Palamite party. In order to support his contention, he draws attention to his strong opposition to Barlaam when the latter turned against the monks and their way of life. Nevertheless, his own writings contradict his assertion, since they testify to the identification of his theology with that of Barlaam. Keywords: Gregory Palamas, Gregory Akindynos, Barlaam the Calabrian, Barlaamite, hesychasm, hesychasts, Hesychast Controversy "

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2

Sabo, Theodore, Dan Lioy, and Rikus Fick. "A Hesychasm before Hesychasm." Journal of Early Christian History 4, no. 1 (January 2014): 88–96. http://dx.doi.org/10.1080/2222582x.2014.11877295.

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3

Getcha, Job. "The Hesychast Movement And The Liturgy." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 19–39. http://dx.doi.org/10.24193/subbto.2022.2.01.

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"This article shows the influence of the Hesychast movement on the liturgy, which led to a major liturgical reform in the Byzantine world. The ideal of “praying without ceasing” as a fruit of baptism led the hesychasts to consider it as the aim of the life of all Christians, monks and lay people, and to consider the neo-Sabaite Typikon as the most adapted ordo to serve as a school of prayer and to foster vigil and fasting, regarded in the patristic tradition as the main weapons against sin and passions. Conscious that “life in Christ” was anchored in the sacramental life of the Church, the hesychasts encouraged frequent communion and regarded the sacraments not as acts of individual piety but rather underlined their ecclesial and eschatological dimensions. Keywords: hesychasm, liturgy, reform, neo-Sabaite Typikon, prayer, sacraments, vigil, fasting, Communion, Gregory of Sinai, Gregory Palamas, Philotheos Kokkinos, Kallistos and Ignatios Xanthopoulos, Nicholas Kabasilas, Symeon of Thessaloniki "

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4

Kasatkina, Tatiana. "Dostoevsky and Hesychasm: “Crime and Punishment”." Неизвестный Достоевский 9, no. 4 (December 2022): 171–85. http://dx.doi.org/10.15393/j10.art.2022.6541.

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Not much has been said about Dostoevsky and hesychasm, and mainly with the greatest evidence and persuasiveness in the case when direct references to the figures of hesychasm appeared directly in the text of Dostoevsky's novel (“The Brothers Karamazov”). However, hesychasm can be considered as an optimal explanatory structure already for the novel “Crime and Punishment”. In this novel hesychasm is most obviously present, not from the point of view of superficial references or an external plot developing in the “apparent flow of life” (as Dostoevsky designated what happens on the surface of being), but from the point of view of the deepest plot, in which what happens in the novel is connected with “ends and beginnings” (so Dostoevsky called the origins and the results of events that are beyond the obvious, beyond time). The original title of the novel, “The Drunkards”, which later became “Crime and Punishment”, as well as the characteristics of the characters found in “Crime and Punishment” (to be “drunk without wine”, to be mistaken for a drunk in a sober state, to hide behind the illusion of intoxication their pre- and post-criminal state), strictly associate drunkenness with sin and a crime. The direct opposition to this state is sobriety, which the participants of the Hesychast tradition strive to achieve, and the collection of texts of this tradition, “Philokalia”, is called in the translation by Paisii Velichkovsky: “Words and Beginnings of Sacred Sobriety”. The separation of heart and mind, which characterizes the two main criminal characters of the novel, is the main characteristic of the pre-natural state of a person according to hesychasm. Hesychasm also makes it possible to explain why the heroine, who occupies the highest position in the spiritual structure of the novel, is characterized by the words “She will see God”.

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Sarpova, Olga V. "Labor in the Practice of Hesychasm in Ancient Rus`." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 71 (2024): 57–71. http://dx.doi.org/10.37816/2073-9567-2024-71-57-71.

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In the context of “fluid modernity”, one may perceive a need to preserve and protect basic patterns, with the labor playing an important role. Each culture develops and substantiates its own attitude towards work. Hesychasm has been the spiritual foundation of Russian society since the time of Sergius of Radonezh. As a consequence, in the spiritual practice of hesychasm physical work was an essential part of the life of hesychast monks. Studying the Legends of Old Russian Saints and the charters of coenobitic monasteries shows that the Old Russian monasticism had embraced the Doctrine of St. Gregory Palamas about unity of spiritual and bodily in man's earthly life and the possibility of cleansing the body from sin as a basis. In the praxis of Russian hesychasm, spiritual labor was inseparable from physical labor, which did not contradict the practice of internal doing, but always closely accompanied and supplemented it. The soul and body worked tied together. Since spiritual labor was complex and difficult, the physical labor of a monk was meant to be no less difficult. In order to ordeal themselves, the hesychast monks left the livable conditions of monasteries for alienation of the north-east of Rus', and thus found themselves in more severe conditions where only intense physical labor ensured their survival. The soul was solidified through hard work. The strengthened soul, in turn, became the basis for overcoming the trials chosen by the monk and achieving the goal of unity with God in earthly life.

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Ishutin, Alexander A. "Cognition of the Universe’s Integrity in the Philosophy of Hesychasm." Общество: философия, история, культура, no. 9 (September 20, 2023): 41–45. http://dx.doi.org/10.24158/fik.2023.9.5.

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The present article discusses the epistemological and ontological foundations of such a prominent Orthodox teaching as Hesychasm. It is emphasized that true knowledge, according to the worldview of the Hesychasts, comes through deep inner experience and contact with the divine presence in the heart. Though God is un-knowable in essence, His actions and energies can be realized and perceived through human experience. The Hesychasts taught that created nature can be reunited with the godhead through the perception of uncreated energies, which are the manifestation of God’s presence in the world. The synergy of God and man leads to their meeting and communicating in prayer, which is a crucial step on the path to the deification of man. The author of the article concludes that at present Hesychasm remains an important component of spirituality and culture in Russia, and certain Hesychastic practices are still relevant in terms of human psychological experi-ence and the search for personal integrity.

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Zhirtueva, Natalia S. "Hesychasm in the Culture of Muscovite Rus` in 14th–15th Centuries." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 43–52. http://dx.doi.org/10.37816/2073-9567-2022-66-43-52.

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The “hesychast disputes” that unfolded in Byzantium and influenced other Orthodox countries came to be the critical event of the 14th century for the Christian world. The doctrine of synergy, the theory of the “deification” (“theosis”) of a person and the metaphysics of light, developed by the hesychast Gregory Palamas, were creatively reworked in the consciousness of Muscovite Rus’ in the 14th–15th centuries. As a result, the original Old Russian Hesychasm emerged, transforming the doctrine of synergy into the veneration of the Holy Trinity. For the young Orthodox state, which was in the process of establishing its statehood, the Holy Trinity became the personification of national unity and breaking dependence on the conquerors. The doctrine of St. Sergius of Radonezh about the Trinity, the Trinity concept of Epiphanius the Wise, the growing popularity of the Trinity theme in icon painting, the special celebration of the Trinity Day, the construction of Trinity temples act as evidence of the strong consolidation of the cult of the Holy Trinity in Moscow culture. Another important theme for the Old Russian culture of the 14th–15th centuries was the concept of “deification” of a person as the highest form of his creativity. It found its theoretical form in the teachings of Gregory Palamas, while its visible expression became the iconography of Andrei Rublev and Dionysius. Old Russian icon painters were able to convey the moral ideal of hesychasm — the ideal of the transformed man who achieves a new ontological status of existence through deification. The doctrine of deification was intimately connected with the hesychast metaphysics of Tabor light, reflected in the Old Russian aesthetics of light and color.

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8

Elliott, Curtis. "Mission as Ascetic Experience: Hesychasm and the Anthropology of Sergei Horujy for Mission Theology." Mission Studies 28, no. 2 (2011): 228–43. http://dx.doi.org/10.1163/157338311x602361.

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Abstract This article traces the development of hesychasm, a common prayer practice in the Eastern Orthodox tradition, from the fourth century A.D. to the present and proposes an understanding of missional theology that is grounded in hesychast theological anthropology. The theological foundation of hesychasm rests upon the view that humanity is open to the transformative union with God through prayer. This foundation reformulates the conception of mission theology as an in-depth ascetic experience of God’s presence that encompasses the various manifestations of human missional experience. The paper interacts with the development of hesychast doctrine from the fourth century in the African desert, to its formulation by Gregory Palamas in the fourteenth century, and finally culminating in the contemporary philosophical writings of Sergei Horujy. Horujy is a physicist at Moscow State University and an Orthodox theologian. His synergistic school of anthropology conceives of humanity as consisting of a triple border: ontological, ontic, and virtual. He is deeply indebted to Gregory Palamas’ distinction between essence and energies, that is, between God’s core being and his manifestations as experienced in hesychast prayer practice. Horujy applies this distinction, particularly the “energies,” as a way to conceive theological anthropology. His own project in part critiques the modern and postmodern crisis of the human subject and in part redefines the complex humanity around a spiritual core. Incorporating Horujy’s synergistic anthropology into a theology of mission means viewing humanity’s potential for union with God as both a process and outcome for mission practice. Mission can no longer be viewed as an appendage of the Christian life, but is actually a means of experiencing union with God.

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9

Eremin, Aleksandr V. "Religious foundations of soviet life: actualization of the hesychasm paradigm in the context of upbuilding of communism." Yaroslavl Pedagogical Bulletin 5, no. 122 (2021): 203–9. http://dx.doi.org/10.20323/1813-145x-2021-5-122-203-209.

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The article is devoted to the study of the religious foundations of Soviet life. The article examines the religious doctrine of Hesychasm, which was developed in the historical and cultural development of Russia, which influenced the development of Russian theology and the social mission of the Church. Hesychasm ideas have become a civilizational determinant that influenced the development of statehood, the specifics of socio-political practices. The author studies the manifestation and significance of the hesychasm paradigm in order to understand its embodiment in the real practices of the Soviet life. According to the author, hesychasm as a cultural paradigm that has influenced the socio-political sphere should be considered not only in a religious context. The author suggests using the «political hesychasm» and «social hesychasm» concepts existing in the scientific field. Historical and cultural analysis of theevolution of the hesychasm doctrine allows us to conclude that the images of the Soviet life are a transformation of hesychasm ideas that influenced many generations of people and served as the basis for new formats of the messianic idea of building an ideal communist society, in which ideas about holy Russia and holy people, which in turn influenced the nature and methods of government in the Soviet era. The author believes that this issue can be studied in the context of trans – and interdisciplinary methodology, where the main one is a culturological approach to understanding the historical dynamics of social consciousness in the context of civilizational specifics. According to the author, with this approach, it is possible to ensure the interconnection of a holistic vision of the cultural experience of Russia

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10

Rodionov, Oleg. "The Literary Legacy of Kallistos Angelikoudes: an Attempt at Systematization." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 43–57. http://dx.doi.org/10.24193/subbto.2022.2.02.

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"This article explores the little studied and partially unpublished literary corpus of Kallistos Angelikoudes, one of the most fascinating late Byzantine hesychast authors. It addresses some of the problems associated with the manuscript tradition of his writings and offers a new approach to the systematization of his oeuvre. Despite the uncertainty regarding the identification of the two groups of texts that make up the “books” of Angelikoudes’ literary corpus, that is, the Hesychastic Education and the Hesychastic Consolation, this article advances an argument with regard to the possible composition of these works. Keywords: Kallistos Angelikoudes, Discourses, Chapters, Byzantine hesychasm, Mount Athos, Philokalia, manuscript tradition, genres of Byzantine theological literature, ascetic miscellanea "

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11

Brzeziński, Bartłomiej. "„Chrześcijańska joga”? Słów kilka o modlitwie Jezusowej i hezychazmie." Kultury Wschodniosłowiańskie - Oblicza i Dialog, no. 7 (July 31, 2018): 241–52. http://dx.doi.org/10.14746/kw.2017.7.19.

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The article “«Christian yoga»? A few reflections on the Jesus’ Prayer and hesychasm” is a kind of commentary on the Polish translation of the article “Becoming what we pray...” by Michel Plekon that is presented in the same issue of periodical “Kultury Wschodniosłowiańskie — oblicza i dialog”. Author tried to remind the most important facts and figures connected with the history of the Jesus’ Prayer and hesychasm. Moreover, there are described controversies concerning the physical method that was used by some hesychasts during practice of the Jesus’ Prayer. Additionally, one can readabout the role of the heart in Orthodox theology and prayer tradition of Eastern Church. This role can not be overtaxed because from the point of view of Orthodox theology, the heart is the centre of human being, person. It is not only the physical organ, not only the area of emotions and affections but also the space of intelligence, thoughts and wisdom. But most of all, the heart is the place of mysterious meeting of God and man. In the secret hall of human heart a man can fell silent presence of Transcendence, can fellthe real epiphany of God who unceasingly waits for metamorphosis of human being’smentality, thinking, reason, activity, emotions, relations, who waits for transformation of the whole man.

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12

Vsevolodovich Lukhovitskiy, Lev. "Additional Considerations on the Iconoclast Issue in the Hesychast Controversy." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 185–99. http://dx.doi.org/10.24193/subbto.2022.2.05.

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"Mid-fourteenth-century Byzantine sources bear witness to an increased interest in Iconoclasm among the theologians involved in the Hesychast Controversy. The writings of the defenders of icon veneration were mined for authoritative quotations and the history of Iconoclasm became a repository of historical role models. This article is comprised of two sections. The first part expands a catalogue of texts of the epoch which make explicit reference to precedents in the Iconoclast period. The second part assesses, first, the polemical advantages and disadvantages of the accusation of iconoclasm in mid-fourteenth-century Byzantium by revisiting the afterlife of this label after the Triumph of Orthodoxy. Secondly, it traces the dynamics of how Iconoclasm was remembered in the Hesychast debate, distinguishing between the mythologizing and the philological levels of remembrance. The conclusion draws a connection between Nikephoros Gregoras’ approaches to theological polemics and to hagiography. The initial success and eventual fading-away of the iconoclastic motif in Hesychast polemics is explained by the uniqueness of Gregoras’ literary method and his personal circumstances. Keywords: Nikephoros Gregoras, John Kyparissiotes, Theodore Graptos, Byzantine literature, cultural memory, Palaeologan period, Iconoclasm, Hesychasm "

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13

Ioffe, Dennis. "Avant-Garde versus Tradition, a Case Study—Archaic Ritual Imagery in Malevich: The Icons, the Radical Abstraction, and Byzantine Hesychasm." Arts 12, no. 1 (January 9, 2023): 10. http://dx.doi.org/10.3390/arts12010010.

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Serving as a conceptual introduction to the ARTS special issue, the article discusses the importance of archaic imagery and poetics of a major avant-garde actor who often symbolizes the main axis of Slavic radical modernism in its Avant-garde phase. Kazimir Malevich has widely explored religious archaic imagery in his oeuvre, engaging in a dialog with a historical tradition of representation. The article discusses Malevich’s iconic legacy, zooming in on the philosophy of Malevich’s suprematist imagery of peasants, Orthodox icons, and the ways of visualizing of an inner Hesychast prayer. In this context, the paper also analyzes Russian philosophy of language, imiaslavie and Hesychasm as it stemmed out from the creative perception of Byzantine philosophical lore developed by Gregory Palamas and several other thinkers.

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Admink, Admink, and Ольга Сапожнік. "ІСИХАЗМ В ДУХОВНІЙ КУЛЬТУРІ ВІЗАНТІЇ ТА КИЇВСЬКОЇ РУСІ." УКРАЇНСЬКА КУЛЬТУРА : МИНУЛЕ, СУЧАСНЕ, ШЛЯХИ РОЗВИТКУ (НАПРЯМ: КУЛЬТУРОЛОГІЯ), no. 33 (May 3, 2020): 8–14. http://dx.doi.org/10.35619/ucpmk.vi33.279.

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Розглянуто ідею транспозиції ісихазму у світоглядну і музичну культуру православ’я Київської Русі; окреслено зв’язок культур Візантії та Київської Русі в царині християнського культурного контексту й релігійно-мистецького світогляду. Означено сакральні сенси транспонування духовної практики ісихії в мистецтво та естетосферу православ’я, зокрема, їх прояв у художньо-символічних та образно-евокативних формах, зокрема й церковних музичних практиках, що забезпечує вкорінення естетики ісихазму в архетипах і метаобразах етнокультурної ідентифікації українців. The transposition of hesychasm into the worldview and musical culture of Kyivan Rus Orthodoxy has been considered. The connection between the Byzantine and Kyivan Rus cultures in the realm of Christian cultural context and religious and artistic worldview has been outlined. The sacral meanings of the transposition of the hesychasm spiritual practice into the art and aesthetic sphere of Orthodoxy have been determined, in particular, their manifestation in artistic, symbolic and figuratively evocative forms, including church music practices, which ensures the rooting of the hesychasm aesthetics in archetypes and meta-images of ethnocultural identification of Ukrainians.

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Markov, Alexander V. "THEFT FROM THOUGHTS: ON THE ART OF ASCETICISM ACCORDING TO VLADIMIR BIBIKHIN." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2023): 160–69. http://dx.doi.org/10.28995/2658-4158-2023-3-160-169.

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The paper argues that Bibikhin sought to bridge the contradiction between continental and analytical philosophy by construing Heidegger and Wittgenstein in the tradition of hesychasm. A key to this synthesis is first proposed: the doctrine of thoughts, which enabled him to conceive of ascetics as the art of improvisation. It is found that Bibikhin transformed Bakhtin’s thesis of safe and dangerous children, making it a reference point when talking about the continuity of the Eastern Christian ascetic tradition. The institutional foundations of Bibikhin’s occupation with Hesychast theology are exposed, and it is demonstrated how Bibikhin differs from those intellectuals who have reinvented the intermittent religious tradition as supposedly contiguous. It is shown that the technological origins of the Renaissance are directly correlated by Bibikhin with the technique of fighting thoughts. Thus the parallels between ascetics and art become productive, and dialectics is rejected for the sake of finding moments of salvation in the Christian sense equally in the works of Heidegger and Wittgenstein. A detailed analysis of one of the episodes of Bibikhin’s diary entries shows how this thinker formed a model of the selfdevelopment of philosophy, similar to the autonomous action of prayer in Hesychast ascetic practice.

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Bolanakis, Panos. "Hesychasm and Politics in Late Byzantium." Journal of Early Christian History 10, no. 1 (January 2, 2020): 4–20. http://dx.doi.org/10.1080/2222582x.2020.1760724.

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Lăcătuș, Adrian-Neculai. "Meditation and Hesychasm - a Transdisciplinary Approach." Logos Universality Mentality Education Novelty: Philosophy & Humanistic Sciences 8, no. 2 (December 28, 2020): 105–12. http://dx.doi.org/10.18662/lumenphs/8.2/48.

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Throughout the historical ages, man has sought to approach the Divinity in various ways: through fasting, prayer, meditation, etc. The states of asceticism reached by the Holy Fathers have remained a testimony and persist over the centuries. Not only in Christianity have such states been obtained, but in almost all religious traditions. Nowadays, man has not given up his relationship with God and certain practices are still perpetuated today, especially in the Holy Mount Athos. In this paper we will mainly address the hesychasm, but we will also draw a number of parallels with other religious doctrines in order to make a theoretical analysis of asceticism.

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Meteleva, E. A. "Sufism and Hesychasm: Parallels of Spiritual Meanings." Herald of Dagestan State University 37, no. 2 (June 30, 2022): 78–87. http://dx.doi.org/10.21779/2500-1930-2022-37-2-78-87.

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Kornienko, Mikhail A. "Hesychasm as a Practice of Mystical Theology." Vestnik Tomskogo gosudarstvennogo universiteta, no. 443 (June 1, 2019): 82–86. http://dx.doi.org/10.17223/15617793/443/10.

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Marina Fiț, Liviu Octavian. "The hesychasm movement and the franciscan spirituality." Altarul Reîntregirii, no. 3 (2018): 187–211. http://dx.doi.org/10.29302/ar.2018.3.10.

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21

Simanić, Matej. "Ethics and ontology in Hesychasm and Irfan." Kom : casopis za religijske nauke 2, no. 2 (2013): 63–79. http://dx.doi.org/10.5937/kom1302063s.

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Piórecka, Agnieszka. "Kilka uwag o wpływie hezychazmu na przedstawienie chrztu Chrystusa na przykładzie sztuki z terenów Królestwa Serbii." Vox Patrum 70 (December 12, 2018): 485–97. http://dx.doi.org/10.31743/vp.3218.

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The influence of hesychasm on representation on Christ’s baptism isn’t so obvious as in the case of transfiguration, anastasis or koimesis. On the contrary to the mentioned above, it hasn’t had its own study. We can assume, that the rise of interest in hesychasm during the kingship of Milutin is connected to Milutin’s programme of translation important theological and philosophical texts into Serbian language. In all referred images, we can see a manifestation of the mystical light of God. In the case of transfigurations, koimesis and anastasis, this light is illustrated by mandorla (almond-shaped aureole) around Christ. In depictions of baptism, mandorla surround the dove of the Holy Spirit. In the Serbian art mandorla takes, repeatedly, very complicated shapes. Additionally, in the baptism and koimesis scenes, above Christ’s head, appear open doors of Heaven. This can emphasise presence of God.

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Uryadova, V. V. "Mystical and Transcendental Meanings of Christian (Byzantine) Hesychasm." Общество: философия, история, культура, no. 1 (2023): 57–61. http://dx.doi.org/10.24158/fik.2023.1.8.

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Ihnatiev, Vitalii, Oksana Patlaichuk, Olga Stupak, Andrii Bobryk, Hennadii Moskalyk, and Andrii Shymanovych. "The Use of S. Khoruzhyi's Ideas of Energetic Heychasm in the Educational Strategies of Postmodern Society." Revista Romaneasca pentru Educatie Multidimensionala 16, no. 1 (March 1, 2024): 591–607. http://dx.doi.org/10.18662/rrem/16.1/839.

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Through the prism of the study of the theology of Hesychasm the authors of this article consider the philosophical work of S. Khoruzhyi as a present-day system of non-classical pedagogical paradigm. On the other hand, this paradigm is a philosophically framed historical tradition of Orthodox ontological experience of human existence, which in our time has gone beyond the end of history. Moving beyond confessional boundaries into a universal philosophical meta-anthropological project provides a heuristic effect for the construction of spiritual pedagogy as well as for its synergy with the educational strategies and spiritual practices of the common man of the postmodern era. The authors sought to identify the basic intentions of religion and postmodern consciousness, and to characterize S. Khoruzhyi's theosophical paradigm in terms of its unconscious and unintentional correlation with the social philosophy of pedagogical of postmodernism. For this purpose we used comparative typological and meaningful methinks, as well as elements of hermeneutics and intertextual analysis. As a result of the study the authors formulated a number of conclusions and results. The most general one defines the peculiarity of S. Khoruzhogo's narrative, in which the philosopher not only insists but also systematically embeds Hesychasm in the context of the post-non-classical philosophical and pedagogical paradigm. In essence, S. Khoruzhyi forms an alternative to the classical philosophical paradigm, which (even despite the author's formal objections) is open to a horizontal postmodern dialogue and constructed in a personal Hesychasm practice " bottom-up" from -because of "human energy".

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Musiy, Valentina. "TO THE QUESTION OF THE “SUNNY” NATURE OF THE WORDVIEW OF HRYHORII SKOVORODA." Odessa National University Herald. Series: Philology 26, no. 1(23) (July 22, 2022): 33–45. http://dx.doi.org/10.18524/2307-8332.2021.1(23).251878.

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The article is devoted to revealing the meanings and place of the constant "light" in the works of Hryhorii Savych Skovoroda. The idea of its structural role in the picture of the world created in Skovoroda’s works is substantiated. In article the thesis about the viability, "sunshine" character of the worldview of such outstanding and original artist-philosopher as Skovoroda.. The object of analysis is the poems and philosophical treatise "Booklet called Silenus Alcibiadis” (1776). The author of the article bases on the ambiguity of the constant "light" and founds the following meanings: "day, daylight hours, greetings to all in nature, time of sunshine", “a sign of the circle of life that passes man ("golden age")”; "happiness that everyone dreams of". It is also the spiritual part of human because, Skovoroda identified the cognition of light with self-knowledge, which, in turn, was the guiding principle of his conception of man. After all, the image of the light and of the sun was a manifestation of the wisdom of God, a necessary component of the universe. Basing on the presence of the idea of light as a divine energ, which is spread throughout the earth, in the philosophical system of Hryhorii Skovoroda, the author of the article concludes that this poet and philosoph was close to the ideas of hesychasm. According to the concept of hesychasts, each person becomes God-like with the help of concentrating on his inner world, spiritual perfection. As a result of inner transforming such person becomes capable to influence the world and make it perfect according to the divine plan of the world order. The ideas of hesychasm influenced the Skovoroda’s concept of two worlds, which is developed in his treatise "Booklet called Silenus Alcibiadis”. In the article the ideas of treatise are correlated with mythological ideas about the opposition of the light to darkness, with mystical systems, with Greek philosophy, in particular Epicurus.

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IGNAT, Adrian. "BYZANTINE HESYCHASM IN THE LIFE OF THE ORTHODOX CHURCH." International Journal of Theology, Philosophy and Science 3, no. 5 (November 20, 2019): 42–52. http://dx.doi.org/10.26520/ijtps.2019.3.5.42-52.

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Kuffel, Józef. "Literatura w kręgu wpływu hezychazmu: Wałaam w prozie Nikołaja Leskowa i Iwana Szmielowa." Kultura Słowian Rocznik Komisji Kultury Słowian PAU 19 (December 22, 2023): 27–38. http://dx.doi.org/10.4467/25439561ksr.23.002.18979.

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Literature in the Circle of Influence of Hesychasm: Valaam in Prose of Nikolai Leskov and Ivan Shmielyov The prose of a prominent literary representative of the “first wave” of Russian emigration after the 1917 revolution Ivan Shmielyov and selected texts by Nikolai Leskov were used as the material for the study. The émigré author represents the neorealistic trend in the prose of the early 20th century, referring to the classics of 19th century Russian literature. The traumatic experiences of the revolution and the civil war became for him, as for the entire generation of Russian émigrés, a turning point in reevaluating their worldview, leading to a religious revival. Consequently, the author became a continuator of the Orthodox tradition in literature, whose exponent was N. Leskov. Despite the differences between the discourses of patristics and belles-lettres, the hypothesis stipulated in the title of the article that the considered word artist - both in terms of worldview and literature - was under the influence of hesychasm (elderhood), is confirmed.

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Zhu, Zeng. "A BRIEF INTRODUCTION TO “UNCEASING PRAYER”. THE POLEMIC CAUSED BY “CANDID TALES OF A WANDERER TO HIS SPIRITUAL FATHER”." Научное мнение, no. 10 (October 23, 2023): 62–72. http://dx.doi.org/10.25807/22224378_2023_10_62.

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In the Orthodox patristic tradition of hesychasm, the spiritual process is presented as staged exercises directed to God, associated with the movement of the practitioner’s mind and heart, accompanied by the deepening of his consciousness of repentance at each stage. From the perspective of the hesychastic anthropology, the art of unceasing prayer, which is the most important component of spiritual practice, plays a key role in the functioning of the entire complex of spiritual mechanisms. “Candid Tales of a Wanderer to His Spiritual Father”, the Russian spiritual classic of the late 19th century, caused controversy in the early 21st century about the practice of “unceasing prayer”, which again drew public attention to such Теория, стратегии 63 traditional issues as practitioner qualifications, consciousness of repentance in the spiritual life, gradualness of exercise and the frequency of prayer. In this article, we will attempt to explain “unceasing prayer” in the ascetic patristic tradition and its relevance to hesychasm today by parsing arguments from both sides of the controversy.

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SOKOLOVA, Alla. "The influence of late Byzantine hesychasm on Slavic culture." Humanities science current issues 3, no. 43 (2021): 32–39. http://dx.doi.org/10.24919/2308-4863/43-3-5.

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Zhirtueva, Natalia S., and Mikhail N. Kozlov. "Mystical and Magical Traditions in Russian Culture." Voprosy Filosofii, no. 11 (2023): 204–14. http://dx.doi.org/10.21146/0042-8744-2023-11-204-214.

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The article is devoted to the study of the features of the formation and development of the magical and mystical traditions in Russian culture, from the era of Ancient Rus’ to the present. In the culture of Ancient Russia the dominant was the magical consciousness, generated by the belief in the man’s ability to influence the material world with the help of certain rituals. The penetration of mysticism in the form of Orthodox hesychasm as the doctrine of the “deification” of man began with the adoption of Christianity. Hesychasm becomes the moral core of Russian culture thanks to the efforts of the holy ascetics, who affirm the values of love and national unity. Mysticism, being a set of practices aimed at restructuring consciousness, requires hard work and efforts from a person. The domestic mystical tradition in the 19th and 20th centuries was supplanted by Western European mysticism, occultism and magic. Magic is always practical, utilitarian and aimed at achieving specific human needs. The consciousness of a modern person remains basically magical.

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Stoeckl, Kristina. "The Globalization of Hesychasm and the Jesus Prayer: Contesting Contemplation." Journal of Contemporary Religion 27, no. 1 (January 2012): 166–67. http://dx.doi.org/10.1080/13537903.2012.643092.

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Leneghan, Francis. "Preparing the Mind for Prayer: The Wanderer, Hesychasm and Theosis." Neophilologus 100, no. 1 (October 13, 2015): 121–42. http://dx.doi.org/10.1007/s11061-015-9455-3.

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Zacharou, Zacharias. "Stillness as a Means to Attain to the Godly Passion of Love." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 355–61. http://dx.doi.org/10.24193/subbto.2022.2.13.

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"This paper explores the role of mental prayer in achieving the image and likeness of God and renouncing worldly passions, bringing hesychastic theory into conversation with the life and outward conditions of modern man. Keywords: St. Silouan the Athonite, St. Sophrony (Sakharov), ascetic labor, stillness, hesychia, hesychasm, spiritual perfection, mental prayer, prayer of the heart, divine likeness, contemplation and vision of God, spiritual pleasure "

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Fisher, Elizabeth A. "Psellos’ Hagiographical Writings: Resources and New Directions." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 207–16. http://dx.doi.org/10.24193/subbto.2021.1.11.

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"Resources available for Byzantine scholarship in general and for studying Psellos in particular have improved greatly in recent years. Electronic databases assist editors of texts in isolating an author’s stylistic habits and in identifying parallel and source texts, while increasingly sensitive search engines provide wide access to scholarly articles, online manuscript catalogues, online publications of texts and translations and great potential for further expansion. Teubner has published Psellos’ extensive writings in genre-defined volumes such as poetry, philosophy, forensic orations and hagiographic orations that represent modern categories of literature but do not capture Byzantine conceptualizations. Two examples illustrate this observation. (1) Although the oration on the Miracle at Blachernae is among Psellos’ hagiographic writings, it contains a brief ecphrasis of a “living icon” prominent in art-historical discussions; however, the oration chiefly focuses upon the Byzantine court system and Psellos’ suggestion for designating a miracle to resolve a vexed legal case. (2) Psellos’ Encomion on Symeon Metaphrastes resembles a saint’s vita and his hymn/canon for Metaphrastes represents a step towards honoring a “new” Byzantine saint. This process continued for 400 years. The 14th-century Hesychast movement used Metaphrastes’ writings to validate their own views and expedited his inclusion in the Synaxarion of Constantinople in the 15th Century. Keywords: Blachernae Oration, Byzantine courts, Hesychasm, hagiographical resources, “new” Byzantine Saints, Mark Eugenikos, Psellos’ hagiography, Symeon Metaphrastes, Synaxarion of Constantinople, Teubner Psellos. "

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Gagu, Cristian. "THE BYZANTINE HESYCHASM AND HUMANISM AND THEIR REFLECTION IN EASTERN ICONOGRAPHY." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 3, no. 1 (August 25, 2019): 143–48. http://dx.doi.org/10.26520/mcdsare.2019.3.143-148.

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Kanunikov, Igor E. "What Zazen Meditation and Hesychasm Have in Common: A Neurophysiologist's View." Religiovedenie, no. 1 (2022): 123–32. http://dx.doi.org/10.22250/20728662_2022_1_123.

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Kanunikov, Igor E. "What Zazen Meditation and Hesychasm Have in Common: A Neurophysiologist's View." Religiovedenie, no. 1 (2022): 123–32. http://dx.doi.org/10.22250/20728662_2022_1_123.

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Zhirtueva, Natalia S. "HESYCHASM IN THE CULTURE OF KIEVAN RUS’ IN 11–12 CENTURIES." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 57 (2020): 8–20. http://dx.doi.org/10.37816/2073-9567-2020-57-8-20.

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HOLYK, Roman. "BETWEEN HESYCHASM AND RATIO: THE WORLD OF IDEAS OF IVAN PASLAVSKY." From the history of Western Ukraine 18 (2022): 153–59. http://dx.doi.org/10.33402/zuz.2022-18-153-159.

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Vryzas, Peter. "On the Jesus Prayer." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 337–51. http://dx.doi.org/10.24193/subbto.2022.2.12.

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"This paper focuses on the Jesus Prayer, attempting to explain (1) how in this prayer, by the grace of God, our mind can be united with the heart and (2) what the fruits of this marvellous union are. Keywords: prayer of the heart, Jesus Prayer, hesychia, hesychasm, St. Silouan the Athonite, St. Sophrony (Sakharov), knowledge of God, God’s grace, return of the mind, contemplation, the “deep heart” of man, repentance, vision of light, discernment of thoughts "

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Dolska, Оlga, Jakov Tararoyev, and Tetyana Dishcant. "Kūnas krikščionybėje remiantis kūniškumo krize šiuolaikinėje kultūroje." Laisvalaikio tyrimai 2, no. 22 (December 22, 2023): 9–16. http://dx.doi.org/10.33607/elt.v2i22.1439.

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Relevance of the topic. The article is devoted to the meanings and practises of the body in Christian culture and the issue of preserving and continuing this tradition in contemporary culture. Since it is about the semantic contexts of the body, the article uses the phenomenological method in combination with hermeneutic analysis. The authors consistently deploy several logical lines. The first line is related to the description of such a direction as hesychasm, its practises and attitude to the body. At the same time, the ethical potential of hesychasm and the pathos of physicality as an instrument of morality are emphasised. The second line revolves around the practical attitude to the body in modern culture: the preservation of the Christian tradition, the natural characteristics of the body, and understanding the meaning of the body. The third line is connected with the loss of the “sanctity” of the body and the unawareness of this loss on the part of the common citizen and, as a result, the erosion of the ethical and natural meaning of the body. According to the authors, history will show how terrible these changes in meaning can be. The “distortion” of the meaning of the body in modern cultures makes it possible to emphasise the emergence of the phenomenon of unconsciousness of paradoxical events, the enormity of the consequences of which few people still understand. The problem. Today, the events that unfold around the topic of the corporeal directly and indirectly touch on the topic of human relations and, as a result, there is a need to once again talk about the role and significance of the body in the Christian tradition and about the consequences of ignoring the biblical commandments in modern everyday life. The purpose. To clarify the meanings of the corporeal, based on the tradition of hesychasm. Research object. The role and significance of the body in the Christian tradition and about the consequences of ignoring the biblical commandments in modern everyday life. Results. In the article, it was shown that the body and its meaning have a special ethical pathos because its understanding was formed under the enormous influence of Christianity, which laid the foundations for the formation of the context of the general civilisational development of mankind. Modern culture “distorts” the meaning of the body, and the actual material of sports competitions makes it possible to record the phenomenon of unawareness in most people that there is a departure from universal values (this is what is called a crisis of culture). History moves in such a way that sometimes it is impossible to trace the trajectories of its development. And yet, despite the incomprehensible lines of development, does the question of the relationship with the Absolute remain relevant for a man? If the Christian meanings of the body fade into the background of life, then what other religion will be able to promote the ideas of ethics and morality? Keywords. Hesychasm, Christian tradition, meanings of the body, transgender, sports competitions, the pathos of the body, contemporary culture.

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Palusińska, Anna. "Teoria partycypacji w myśli Grzegorza Palamasa." Zeszyty Naukowe Centrum Badań im. Edyty Stein, no. 15 (October 22, 2018): 155–66. http://dx.doi.org/10.14746/cbes.2016.15.12.

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Gregory Palamas creates philosophical and theological synthesis, which originates from his own mystical experience of hesychasm. Palamas claims that man can participate in non created, eternal energeiai of God, which are the external activities ofGod’s uosia – essence. Palamas says that all things participate in God, and they are constituted by this participation, they do not, however, participate in His nature, but in Hisactivity. A man participates in God’s eternal activities and in this way can achieve moral and ontic perfectness.

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Butler, Francis, and Maurice L. Hebert. "Hesychasm, Word-Weaving, and Slavic Hagiography: The Literary School of Patriarch Euthymius." Slavic and East European Journal 38, no. 2 (1994): 356. http://dx.doi.org/10.2307/308812.

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손명곤. "Dispute over Hesychasm in 14th Century and Theology of East Orthodox Church." Journal of North-east Asian Cultures 1, no. 26 (March 2011): 451–62. http://dx.doi.org/10.17949/jneac.1.26.201103.024.

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45

Hendi, Hendi. "Pemikiran Bapa-bapa Philokalia Tentang Hesychasm: Pembaruan Batin Menuju Kesempurnaan Seperti Kristus." Jurnal Teologi Berita Hidup 4, no. 2 (March 22, 2022): 501–17. http://dx.doi.org/10.38189/jtbh.v4i2.142.

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Cattoi, Thomas. "Hesychasm and Psychedelics: Altered States, Purgation, and the Question of Authentic Mysticism." Journal of Contemplative Studies, no. 01 (May 9, 2024): 33–51. http://dx.doi.org/10.57010/xfhv8374.

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The purpose of this essay is to introduce the reader to the tradition of Hesychasm—a form of monastic asceticism rooted in the tradition of the Desert Fathers and given a systematic articulation by the Byzantine author Gregory Palamas (1296–1359)—and to consider how the mystical experiences described in Palamas’s Triads compare to the altered states at the center of contemporary psychedelic research. After reviewing the chief claims of the hesychastic tradition about the nature and purpose of ascetic practice, the essay will consider the methodological challenges psychedelic researchers face when assessing experiences induced by psychedelic substances. The last section will turn to the discipline of Comparative Theology as a helpful framework to bring into dialogue the hesychastic understanding of deification as a trajectory grounded in the reception of the sacraments and the therapeutic impact of psychedelic experiences. The essay will uncover different points of contact between hesychastic and psychedelic experience but will also foreground a number of irreducible differences between the two, reflecting the specific anthropological and soteriological claims of the hesychastic tradition. The conclusion will advocate for greater epistemic modesty—warning from overhasty identification of mystical states and psychedelic experiences—but also invite theologians and psychedelic researchers to greater reciprocal openness to each other’s insights.

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Fanelli, Marco. "I monaci athoniti e l’Islam nel sec. XIV: le fonti agiografiche." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 129–81. http://dx.doi.org/10.24193/subbto.2022.2.04.

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"The article aims to approach the theme of the progress of the Turkish brigades into the Byzantine territories, in particular the Mount Athos, during the fourteenth century. It provides a new perspective for this topic. Indeed, it focuses on the hagiographical sources and how they describe the reaction of the Athonite monks in front of this phenomenon. The sources have been set according to a thematic order: 1) cases of escape from the Holy Mountain after the Turkish raids; 2) reports of or from captivity; 3) the consequences of the Turkish progress into the Asiatic and Western provinces of the Byzantine Empire; 4) the psychological impact on the monastic communities of Athos, and finally 5) the relationship between Athonite monks and Islamic communities in the Holy Land as favorite pilgrimage destination. The perception of the violence of the Turkish troops forces the Athonite communities to a general reconsideration of lifestyle and of ascetical practices. Moreover, it indirectly causes the propagation of the hesychast lifestyle out of the borders of the Holy Mountain during the late Byzantine period. Out of fear for the Islamic enemies the hagiographers take the opportunity to praise the ethical qualities of their monastic champions. On the other hand, in these sources they do not deal with Islamic morals; the violence of the enemies is the unique theme they consider as a priori distinguished feature of Muhammed’s followers. Keywords: Mount Athos, Byzantine monasticism, hesychasm, fourteenth century, Byzantine hagiography, Turkish conquest, Christian–Muslim relations, Kallistos I, Gregory Palamas, Philotheos Kokkinos "

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Jurtueva, N. S. "On the role of the dispute between "non-possessors" and "Josephites" in the culture of Moscow's prediction." Ukrainian Religious Studies, no. 7 (February 24, 1998): 61–62. http://dx.doi.org/10.32420/1998.7.141.

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In the XIV century. centripetal tendencies began to appear in the Moscow principality. Inside the Russian church, several areas were distinguished. Part of the clergy supported the specificobar form. The other understood the need for transformations in society. As a result, this led to a split in the Russian church in the 15th century for "non-possessors" and "Josephites". The former linked the fate of the future with the ideology of hesychasm and its moral transformation, while the latter sought support in alliance with a strong secular power.

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Konstantakopoulou, Angeliki. "Pure Soul in Unclean body: Some Remarks on Christian-Islamic Divergences." Turkish Historical Review 6, no. 1 (March 18, 2015): 38–75. http://dx.doi.org/10.1163/18775462-00601002.

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In this paper we analyse, on a transcendental and material basis, religious admonitions and priorities pertaining to the soul’s purity and the body’s (un)cleanness as constituents of dominant or challenging world views and behavioural systems. They are approached as a complex and historically determined social topic rather than as a simply cultural one. Explanations are also attempted regarding the differing Christian and Islamic soul-body perceptions and the syncretistic practices in the late-medieval Balkans, when Christian (Hesychasm) and Islamic mystic versions were widely diffused. Finally, we trace the religious imprint of relevant corporeal stances in today societies.

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Polemis, Ioannis. "Theology and Rhetoric: Nicholas Kabasilas Between Thomas Magistros and Makarios Makres." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 203–13. http://dx.doi.org/10.24193/subbto.2022.2.06.

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"This article contributes to the ongoing discussion about the relationship between Nicholas Kabasilas and Palamite theology by examining Nicholas Kabasilas’ understanding of the life in Christ as expressed in his hagiography. In particular, it uncovers a new source for Kabasilas’ intellectualist approach to spirituality in his encomium on St. Demetrios Myroblytes (BHG 543), namely the Oration on Gregory of Nazianzus by Thomas Magistros. Kabasilas’ hagiographical encomia would later influence the writings of Makarios Makres, a fifteenth-century Palamite author with somewhat different theological commitments. Keywords: Nicholas Kabasilas, St. Demetrios Myroblytes, Thomas Magistros, Makarios Makres, hagiography, Oration on Gregory of Nazianzus, hesychasm "

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