Systematicunderstandingofthe Philokalia

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SYSTEMATIC WAY TO UNDERSTAND THE PHILOKALIA A Systematic Way to

Understand the Philokalia
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SYSTEMATIC WAY TO UNDERSTAND THE PHILOKALIA BY Ir TIMOTHY CHAN
A Systematic Way to Understand the Philokalia

Abstract
The Philokalia is composed of selected writings from different desert fathers. The
nature is fragmental. Beyond traditional three stages: “the purgative, the illuminative
and finally the mystical”, 1 there is seldom systematic way to understand the Philokalia.
After reading all texts in the Philokalia (English version) Volume 1 to 4, I would like to
propose a way to briefly structure the Philokalia. The spiritual practice or the way of
life described by the Philokalia may aim to overcome four concerns or obstacles in
order to reach the stage of perfection. The tools the seekers use for overcome these
concerns or obstacles and reach the perfection are virtues, such as prayer, ascetic
practice, humility, patient …. etc. This paper is basically a proposal of further research
strategy. The points raised in this paper can be further proved by extensive reading of
the Philokalia. Thus, the references for establish the new structure will be further
collected. This paper gives also the preliminary review of dangers during practicing
spiritual exercises under the Philokalia.
Introduction
It is a brief report of my findings after reading all texts of the Philokalia, volume 1
to volume 4, English version. It is a preparation of further researches of the Philokalia.
Beyond the volume four I had read within 2002 to 2004 during my study in a master
course of religious studies in the Chinese University of Hong Kong, I read the whole
four volumes within the past two years once again. I have roughly the idea of the main
theme of the Philokalia. I do not fully agree the English translator that the Philokalia
‘is recurrent references to the Jesus Prayer’ 2 . As Mary B. Cunningham observes
contemplation may be assisted by not only Jesus Prayer, but also other practices. 3
However, I agree that the Jesus Prayer plays an important role in the Philokalia for it
may be the best tool for spirituality under the Philokalia. In brief, the Philokalia
1
Nikitas Stithatos, “On Spiritual Knowledge, love and the Perfection of Living: One Hundred Texts” in
St. Nikodimos of the Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip
Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume IV) (London: Faber and
Faber, 1995), 150 (Text 41)
2
G.E.H. Palmer, Philip Sherrard and Archimandrite Kallistos Ware, “Introduction”, in St. Nikodimos of
the Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos
Ware (Translated & Edited), The Philokalia (Volume I) (London: Faber and Faber, 1979), P.15
3
Mary B. Cunningham, “The Place of the Jesus Prayer in the Philokalia” in Brock Bingaman and
Bradley Nassif (eds) The Philokalia: a classic text of orthodox spirituality (Oxford: Oxford University
Press, 2012), P.199
1
concerns ways of perfection toward God. 4 It involves practices to overcome several

obstacles. For overcome these obstacles, different actions are required. It involves
ascetic practice and contemplation. The practice of Jesus Prayer is for contemplation.
However, the ascetic practice is also proved in the Philokalia with a vital role. In certain
extent, ascetic practice may be the preparation of further contemplation exercise. It
may be also a way direct replace some functions of contemplation for it may be a way
to subside passion.
Thus, it may be too simple to define the Philokalia is only a manual for the practice
of Jesus Prayer, 5 but it may point out a way to perfection that can be achieved not
only by Jesus Prayer. We concern Jesus Prayer for it defines spirituality with the name
of our Lord Jesus Christ and establishes its ability in reaching the perfection. But
according to both the writing of the Philokalia and my experience, it involves not only
a practice of Jesus Prayer for the way of perfection. It involves also some acts even not
relate to contemplation.
In fact, I concern more on Jesus Prayer in the study of the Philokalia, especially
the practice of solely calling the name of the Lord, which is close to my personal
spiritual experience. However, my experience tells me that Jesus Prayer may not just
an operation of reciting the name of the Lord, but go through some steps or pass over
some obstacles. These steps and obstacles are recurrently mentioned in the Philokalia.
I define a four-stages contemplation in one of my unpublished books, 6 which
summarizes my experience in seeking perfect union with God by keeping reciting the
name of Jesus. The four stages are: The stage 1 is concerning stillness for our
detachment from attention of the worldly things. The stage 2 is to free ourselves from
interference by demons and passions that the disturbance or distraction outside
4
Besides the conventional word ‘theosis’, the word ‘perfection’ may be considered also for the term
‘theosis’ cannot found in the Philokalia. The word ‘perfection’ has been used in the Philokalia many
times. It may give insight that what the aim of spiritual practice the Philokalia may like to reveal. I may
pay further research start from ‘On Spiritual Knowledge, love and the Perfection of Living: One
Hundred Texts’ by Nikitas Stithatos and ‘On Inner Work in Christ and the Monastic Profession’ by
Theoliptos, Metropolotan of Philadelphia. However, it might not the only indicator of the final
destination of spiritual practice. Spiritual knowledge and mystery may also key terms for research. But
I need a term to contain the whole concept that I would like to find in order to give my further
research a vocabulary for house the concept. Thus, I would like to adopt this word for represent the
final aim of the Philokalia. It may be a symbol used temporary for the research. It can be treated as
mathematics calculation that we let x as something and find out what is x in the later step. The word
‘perfection’ is also used in other writing, such as “The Way of Perfection” of St. Teresa of Avila.
Certainly, the word ‘perfection’ from “The Way of Perfection” may not has the same definition of the
Philokalia. Further research can be made of compare these writing with the Philokalia, even the
meaning of ‘perfection’.
5
Kallistos Ware, “St. Nikodimos and the Philokalia” in Brock Bingaman and Bradley Nassif (eds) The
Philokalia: a classic text of orthodox spirituality (Oxford: Oxford University Press, 2012), P.31
6
Described in my unpublished book: 耶穌禱文新譯本(New Translation of Jesus Prayer)
2
ourselves or not origin from ourselves. The stage 3 is to purify ourselves from
imperfection, such as that inside ourselves and that input from outsides, both ego and
superego, and the deception from demons. It is really the process of de-structure and
restructure ourselves for preparation to receive the perfection bestowed by God. It is
also the extension of battle with demons where the demons will generally change their
strategy with more cunning way. It is further detachment of the worldly existence,
including some worldly distractions are not within the outside world, but within our
memory. Upon our whole integrative is purified, we might get into the fourth stage
that we may wholly merged with the God and dwell into a state of unspeakable union.
The change of the whole person will be taken part in this state and we might enjoy the
change bestowed from the God. However, it is a challenge to keep myself under total
stillness and free of all concepts for waiting the coming of unspeakable stage steadily
in my defined third stage.
My defined four stages of contemplation is different from the traditional
orthodoxy’s three stages of transformation: purification, illumination, and union.7 But,
my defined four stages may in the same approach of the three stage of traditional
orthodoxy. My first two stages can be considered as something needed to be
overcome during traditional purification stage. My third stage is a combination of part
of both purification stage and illustration stage. Although the illustration stage may be
denoted by Divine light 8 , experiences tell me that struggle between calming and
distraction is still harsh before the time of union. This is the reason I would like to
emphasize a stage three that defined by me.
By combining the traditional orthodoxy’s three stages with my four stages, I
would like to propose a way to structure the spiritual practices by rearrange them into
four concerns or obstacles. 9 That four concerns can be understood as four obstacles
to be overcome or four tests needed to be passed before you are ready to be bestowed
the final union with God in the unspeakable stage. These four concerns may 1) subside
controllable inner distraction, 2) defeat uncontrollable outside attack, 3) purify
unsuitable internal constitution and 4) stabilize attention on the way God. These four
concerns can be further understood as: 1) The seeker expels all material things and
memories within the seeker to reach a state of stillness. It involves both the body and
7
Gregory F. Rogers, “Spiritual direction in the Orthodox Christian tradition.” Journal of psychology
and theology, 30 (4), 2002, P. 281.
8
Christopher C. H. Cook, The Philokalia and the Inner Life: On Passions and Prayer (Cambridge: James
Clarke and Co, 2011), P.166-169
9
I still hesitate in calling this as four obstacles only. That it may signified as passing four tests of
progression. However, it seems that it cannot simply to identify it is a process to pass four tests. It may
miss some important points as define it into a too simple concept. I need further study to clarify my
concern, thus, I insist to include the term ‘concern’.
3
psyche part of the seeker with the physical environment for contemplation exercise. 2)
The seeker needs to defeat the demons and free himself/herself from attack of both
demons and passions. 3) The seeker further purifies his/her inside by both human
effort and grace of the God to reach a stage of dispassion. In the practice, seeker may
reach the state with formless and wordless and expel all delusion, even good or divine
image from demons, and try to attach to a state of total attentiveness. 4) Seeker makes
all effort to maintain in the stable state of formless and wordless peaceful psyche
condition with attention in the tool for overcome the obstacles, patiently waiting for
the bestowal of unspeakable union with obedient and loyal heart.
Even through Jesus Prayer is not the only tool for overcome that four concerns,
after all the Jesus Prayer is an effective tool helping the seeker to overcome all
obstacles and pass through all four concerns of contemplation as I defined. As per its
effectiveness, the Jesus Prayer gets the important role in reaching the perfection and
thus is important in the Philokalia. However, it may not a simply way by solely
practicing the Jesus Prayer to reach the perfection, as proved by both writing in the
Philokalia and my experience. It needs also to practice something relating the concept
of death, humility, practice virtue even not only prayer, chatting psalm. The prayer is
one of the tools that may help to achieve perfection effectively, especially Jesus Prayer.
But, sometimes and many times, we need other practices beside prayer. The important
discovery is: it is valuable in find out and organise these practices besides prayers. It
will be one of my research approaches upon the Philokalia. I would briefly drop down
my major findings before further rechecking by re-reading the Philokalia. The following
is my summarized brief of my findings and my proposed approaches of the further
researches according to my new proposal of four concerns in contemplation.
1. The Four Concerns

There are somethings the Philokalia mentions again and again. Beyond the
ascetic practice, the Philokalia concerns also attentiveness, stillness, how to
tackle with the attack from demons and purification …. etc. There are really
somethings the Philokalia concerns. It seems that the seekers should overcome
some difficulties or even obstacles before reaching some expected consequence.
In relating the four concerns with the final unspeakable union with God, it
can be spiritual practices in two approaches: a one-off continuous operation of
one contemplation exercise start from concentration of mind from worldly
attention to final union with the God, and a progression of spiritual growing of
one’s life step by step approaching to final union with the God. Besides, life with
tackling these four concerns can be a way of life that pursuing perfection.
4
In considering an operation of one-off contemplation exercise, the seekers

start to bring their minds from attention on worldly reality to detachment. They
get victory from attack of demons and purify themselves. Then, they are keeping
themselves in attentive without distraction by inner and outer influences and
waiting the blessing bestowed by the divinity of unspeakable union. The whole
operation is in one nonstop exercise of contemplation, such as keeping reciting
Jesus Prayer from the start of praying to reach the stage of union.
In consider it is a progression of one’s spiritual growth in one’s life, the
seeker may be frustrated by difficulties during contemplation and need to stop
before obstacles. He may need to practice ascetic exercise for improve his ability
in concentrate himself from astray by worldly attraction. He may practice virtues,
such as humility, mind on the death or psalmody for help in overcome all
obstacles under these four concerns. They may not success to reach the stage of
unspeakable union solely by reciting a prayer, such as Jesus Prayer, in a one-off
operation of contemplation. The way of their perfection will be pursued by whole
of their life.
Thus, the life with concerning these four concerns may be a way of life a
Christian seeking for his/her perfection. As the way to perfection, or deification,
is not purely a contemplative journey, but also out of passible human nature with
longing of divine beauty. 10 Thus, the pursuing perfection or deification can be a
way of life. It is not a strict rule that everybody must reach the final perfection
but good for Christian live in a way with pursuing perfection.
The seeker who practice in overcome these obstacles or concerns may not
completed one by one in order. They may happen again and again and demand
our effort again and again. However, this may be in general order, as one cannot
reach a stage of purification without first collect one’s mind from attraction of
worldly thing.
The detail of these four concerns are discussed as follow:
1.1. First Concern: Subside Controllable Inner Distraction
There are two terms frequently mentioned in the Philokalia, ‘Attentiveness’
and ‘Stillness’. These two terms are also mentioned in many spiritual writings
beyond the Philokalia. These two terms in the Philokalia are basically similar.
They might denote some important aspects in spiritual practice. For spirituality
may be something outside our usual world. Even for some new ideas in
spirituality concern our daily life, a supernatural or super-normal insight may still
10
Paul M. Blowers, “Hope for the Passible Self: The Use and Transformation of the Human Passions in
the Fathers of the Philokalia” in Brock Bingaman and Bradley Nassif (eds) The Philokalia: a classic text
of orthodox spirituality (Oxford: Oxford University Press, 2012), P.221
5
be expected. It concerns also another common term in the Philokalia,

discrimination. Either attentiveness or stillness concerns our discrimination from
the visual, physical world. It can be detachment or separation. As Nikiphoros the
Monk supposes attentiveness “is the beginning of contemplation”, 11 it is
reasonable for I put it as the first concern. It seems that the learners may not
reach the perfection if they still have strong connection with their present world.
Thus, the desert fathers may flee to the area far from people. Even the physical
practice of the prayer of heart involves our concentration at our carnal heart
based on the assumption that my attention will far away from our instrument
for connecting the outside world, our brain or our head. Without this
discrimination of the world, people cannot find the way to perfection, although
someone skilled in spiritual practice may stay in prayer even open their eyes.
Besides, the calm is not only aim to separate the seekers from the outside world,
but also their inner world of sense. It is a much harder exercise for the physical
world stay within the seekers in their memory. It needs to calm down their inner
self and even some unwanted attitudes and psychological problems. Stillness or
attentiveness may aim to overcome the first obstacle to perfection.
1.2. Second Concern: Defeat Uncontrollable Outside Attack
While the seekers are on the right way, demons will come to distract or
attack them. Demons do not allow people stay on a right track to the God and
try their best to deviate the seekers as per their nature. 12 Thus, it is impossible
for the seekers get away from this warfare. For the first concern, the distraction
is from the outside world with our inside connection with this outside world. The
problem from this second concern is from something which is wholly others. It
may be difficult for unskilled seekers to fight with something outside themselves.
In the first concern, people may apply their power to control themselves. As the
body and mind are belong to oneself and under control by a normal person,
people still have their total autonomy to refuse some passive attraction get into
them. But people may not have ability to control the attacks actively act on them
by some intentional being, it is something that cannot be controlled by our effort
from our any part of our own integrative for they are not part of a person. One
of the main functions of Jesus Prayer is to defeat the demons in this stage.
11
Nikiphoros the Monk, “On Watchfulness and the Guarding of the Heart” in St. Nikodimos of the
Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos
Ware (Translated & Edited), The Philokalia (Volume IV) (London: Faber and Faber, 1995) 204
12
Nikitas Stithatos, “On the Inner Nature of Things and on the Purification of the Intellect: One
Hundred Texts” in St. Nikodimos of the Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H.
Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume IV) (London:
Faber and Faber, 1995)129-130 (Text 81)
6
Certainly, it is not as simple as someone expected that one can get rid the
demons by simply declare the name of the Lord. It should have more
considerations in the Philokalia in tackling in the warfare with demons.13 For the
seekers cannot reach the perfection if they cannot defeat the demons. As the
demons will obstruct us from perfection by all they can. It is the second obstacle
the seekers need to get it away. Although, in my personal experience, I defeat
demons by longing of the unspeakable union. But it may not true for others.
Further in this concern, I may further concern about the effect of passions.
It can be something controlled by us, but also something outside our power of
autonomy. As we might close our door of mind against to passion, 14 but it might
not possible if the passion is much stronger than the affordable limit of our ability.
People in the past might use to train themselves as able to tackle every difficulty
by their own ability. They might train themselves as strong as a superman that
can pick up anything. But you might be trained to pick up a stone, it is impossible
for you to be trained to pick up a boulder. As you are a human being, you have
your limit. As I would lift up a steel section by tower crane, I may pray to get rid
of this serious passion by prayer. Sometimes, we might need to apply some non-
contemplation action to get rid the passion or even social action against social
disorder that encourage immorality.
1.3. Third Concern: Purify Unsuitable Internal Constitution
It can be another part of passions that may be purified by our inner practice
in contemplation. It is another part that may be under our control but may be
really purified by blessing of God with our voluntary cooperation.
However, the part of ourselves need to be purified is not only passions, but
also other vices or concepts astray. I may propose summaries as process of de-
structure and re-structure. De-structure and re-structure are not the terms used
in the Philokalia. In the Philokalia, more usual terms used may be purification. It
is the purification lead to the stage of perfection. 15 I cannot make these terms
into equivalency by moment. But I will try to prove the relationship in my further
research. For the understanding of this concern, I am somehow affected by one
13
St. Peter of Damaskos, “Twenty-Four Discourses – Courage” in St. Nikodimos of the Holy Mountain
and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated &
Edited), The Philokalia (Volume III) (London: Faber and Faber, 1984) 258
14
Christopher C. H. Cook, The Philokalia and the Inner Life: On Passions and Prayer (Cambridge:
James Clarke and Co, 2011), 54
15
St Symeon the New Theologian, “One Hundred and Fifty-Three Practical and Theological Texts” in
Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume IV) (London: Faber and
Faber, 1995) 38-39. It is also agreed by: John Chryssavgis, “ORTHODOX THEOLOGY: Divine Charisma
and Personal Experience”. Theology today, 61 (1), 2004, p.7-13.
7
of my teachers, Dr. Milton Wan. According to his description of the practice of

Jesus Prayer as reaching an unspeakable stage of union with the Lord after
repeating de-structure our intrinsic concepts. In the Philokalia, there are a lot of
writing concerning our purification to a status that God may bestow us with this
unspeakable union.16 The impurity may come from the problems in our inner
self or even deceptions from the demons to make us astray from the right way.
The most important weakness is from our passions. The way of purification is
practicing the virtues. 17 It does not subdue ourselves, but convert ourselves into
a state that can be treated as well prepared for receiving the bestowal of
perfection.
1.4. Fourth Concern: Stabilize Attention on the Way God
It concerns with attentiveness again. The word of attentiveness and stillness
in the Philokalia concern not only silence the inner and outer voices and make
your mind empty 18 , but a state of truly inner silence and stable that can be
described as hesychia 19. It is a stage that demand our effort to maintain in this
attention, as it may be strayed by the comeback of our worldly memory 20 ,
remaining impurity 21 and delusion from demon 22. Particular for the delusion is
a way to deceit us to other destination by illustration or other fault concepts to
make we believe that these are the destinations but not. We much keep
ourselves clever from this fault messages with attention in formless and wordless
stillness. Then we can set our way steady toward the final stage of unspeakable
union.
16
St Makarios of Egypt, “St Symeon Metaphrastis: Paraphrase of the Homilies” in St. Nikodimos of the
Ware (Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 296, 320-321
17
Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume IV) (London: Faberand Faber,
1995) 39-40
18
St. Hesychios The Priest, “On Watchfulness and Holiness”, in St. Nikodimos of the Holy Mountain
Edited), The Philokalia (Volume I) (London: Faber and Faber, 1979), P.177 (Text 89)
19
James Clarke and Co, 2011), P.6
20
Evagrios the Solitary, “On Prayer”, in St. Nikodimos of the Holy Mountain and St. Makarios of
Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The
Philokalia (Volume I) (London: Faber and Faber, 1979), P.63 (Text 69)
21
St Gregory Palamas, “Three Texts on Prayer and Purity of Heart” in St. Nikodimos of the Holy
Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware
(Translated & Edited), The Philokalia (Volume IV) (London: Faberand Faber, 1995) 344-345 (Text 3)
22
Ilias the Presbyter, “Part IV” in St. Nikodimos of the Holy Mountain and St. Makarios of Corinth
(Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The Philokalia
(Volume III) (London: Faberand Faber, 1984) 56 (Text 67)
8
2. Unspeakable Union
After the seeker overcomes the four obstacles or concerns, or pass through
the traditional first two stages of Orthodox way, or the first three stages of my
proposed four stages, the seeker may be bestowed of blessing to enter the final
stage of unspeakable union that can be called as theosis under Orthodox
theology. 23 It can also be called as deification, the aim of the Philokalia. 24
There are some texts talking about perfection in Philokalia, such as ‘Spiritual
Perfection’ by St Symeon Metaphrastis and ‘On Spiritual Knowledge, love and
the Perfection of Living: One Hundred Texts’ by Nikitas Stithatos. However, the
phenomenon of this perfection is not effectively described. As described as
unspeakable union stage, it is treated as experience cannot be described by
human language. I trust that the language for description of this union is not yet
created for there are not so many people have the same experience. Some
writers of the Philokalia had tried their best to describe this phenomenon. It is
much more symbolic or figurative. The problem is: we cannot find out anything
in the world can compare with this experience. It can be the first further research
to puzzle up the perfection descriptions under the Philokalia.
2.1. Metaphysical Experience
Metaphysical experience may be the destination of the contemplation
exercise. It may be certain peak experience occurred during prayer. 25 It may be
a state with some ecstasy. One of the research approaches is compare these
experiences with some terms used in Christianity such as ‘Filled with the Holy
Spirit’ or ‘In the Holy Spirit’ 26. It may be as discussed by St Makarios of Egypt as
‘perfection’. 27 These experiences may be recalled from many seekers. But this
experience may be signified as union with divine energies only, but not the divine
23
Martin I.Klauber, “Eastern Orthodox Christianity: A Western Perspective.” Journal of the evangelical
theological society, 42 (1), 1999, p.172.
24
25
William Harmless, and Raymond R. Fitzgerald, “The sapphire light of the mind: The
Skemmata of Evagarius Ponticus.” Theological studies, 62 (3), 2001, P.498-529. AND. Gregory F. Rogers,
“Spiritual direction in the Orthodox Christian tradition.” Journal of psychology and theology, 30 (4),
2002, P.280.
26
Witness Lee, The Epistles of Paul to the Corinthians (Recovery Version), (Anaheim, USA: Living
Stream Ministry, 1981) P.60
27
St Makarios of Egypt, “St Symeon Metaphrastis: Paraphrase of the Homilies – The Raising of the
Intellect” in St. Nikodimos of the Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H.
Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume III) (London:
Faberand Faber, 1984) 317-318. In fact, St Makarios of Egypt describes the term ‘perfection’ in the
whole essay ‘St Symeon Metaphrastis: Paraphrase of the Homilies’, but it is particular clear that used
in the text 74 and may be an insight that it is somewhere aimed in the Philokalia.
9
essence. 28 “Maximus also speaks of deification in terms of the believer’s

assumption into the divine”. 29 In other way of understanding, ultimate ecstasy
can be “the upshot of the holistic transformation of the passible self.” 30
2.2. Spiritual Knowledge
Besides getting into the unspeakable stage that may not be effective
described under the Philokalia, spiritual knowledge is a term frequent
mentioned in the Philokalia. It seems that it is something can be obtained by
spiritual reading only; it is also mentioned in the Philokalia that it is something
revealed after spiritual practice under the Philokalia. Systematic study of the
term used in the Philokalia as ordinary knowledge or divine insight during
unspeakable union may be a good approach.
2.3. Style of Writing
In the present time, people concern marketing. Success as defined by the
present people is how to get more ‘like’ from others. It seems that the Philokalia
has not written in this way to emphasis clearly the aim of the spiritual practice. It
seems not a question traditionally as many scholars have given an answer. “The
general aim and purpose of the spiritual life, as presented in the Philokalia is” the
deification of humankind, “the idea of theosis” … “bind the Philokalia unity”.31
But, can you easy to find them out from simply reading of the Philokalia? The
presentation style of the Philokalia is different from our present time. It may have
a ‘market’ to demystify the Philokalia into the presentation of the present day. A
systematic study with a handbook produced finally may be suggested for identify
what is the destination to go as supposed by the Philokalia or what may be get
after reading or practicing the Philokalia.
28
Brock Bingaman, “Becoming a Spiritual World of God: The Theological Anthropology of Maximus
the Confessor” in Brock Bingaman and Bradley Nassif (eds) The Philokalia: a classic text of orthodox
spirituality (Oxford: Oxford University Press, 2012), P.153
29
Brock Bingaman, “Becoming a Spiritual World of God: The Theological Anthropology of Maximus
the Confessor” in Brock Bingaman and Bradley Nassif (eds) The Philokalia: a classic text of orthodox
30
31
10
3. The tools to perfection – Virtues

As virtue play an integral role in the process to perfection, 32 it can be the
act to drive the seeker into deification. As listed by St Peter of Damaskos, there
are 228 virtues 33 in the Philokalia. These virtues are the tools for the seeker
practices to reach the perfection or live the way of life encouraged by the
Philokalia. Combining my proposal of four concerns, I may establish a simply
model: no matter considering a contemplation exercise or a perfective way of life,
seeker may pass through the four practicing concerns or overcome four obstacles
as I discussed above by practice virtues. These virtues are the ways practiced by
seeker aim in passing through the four concerns to a state waiting for bestowal
of the divinity. These virtues may be composed of inner practices, outer practices,
spiritual vitamins, spiritual attitudes … etc.
3.1. Inner Practices
It concerns virtues that involve our inner faculties. These practices may
include prayer, psalmody, contemplation and meditation exercise … etc.
3.1.1. Prayer
Traditionally, Jesus Prayer has a great role in the Philokalia. However, I find
that Jesus Prayer may not considered as equivalent with the Philokalia after I read
all the texts in the Philokalia. To overcome the obstacles as mentioned above, the
seekers can practice virtues even other than the Jesus Prayers. The Philokalia
defines a lot of virtues. 34 The Jesus Prayer is one of the virtues. Even, prayer is
one of the virtues. Jesus Prayer is one of the possible ways to attain inner prayer.35
But conventional readers may consider the term prayer denoted by the Philokalia
as the Jesus Prayer. But it is not ought to be. Sometimes, prayer may be referred
to the Lord’s Prayer.36
32
Frederick D. Aquino, “The Philokalia and Regulative Virtue Epistemology: A Look at Maximus the
Confessor” in Brock Bingaman and Bradley Nassif (eds) The Philokalia: a classic text of orthodox
33
St. Peter of Damaskos, “A Treasury of Divine Knowledge – The List of the Virtues” in St. Nikodimos
of the Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and
Kallistos Ware (Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 203-
204
34
Kallistos Ware (Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 203-
204
35
Timothy Ware, “Introduction”, in Igumen Chariton of Valamo (Comply) E. Kadloubovsky and
E.M.Palmer (Trans), The Art of Prayer: An Orthodox Anthology (London & Boston: Faber and Faber,
1966) P.27
36
St Gregory of Sinai, “On Stillness: Fifteen Texts” in St. Nikodimos of the Holy Mountain and St.
Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated &
11
3.1.1.1. Jesus Prayer

Jesus Prayer is traditionally comprising reciting the name of the lord and
calling for mercy. There are different versions, but the most traditional version
is ‘Lord Jesus! Son of God! Have mercy on me, a sinner.’ The Jesus Prayer can
be served as a point for help our attentiveness practice by concentrate our
attention on a point. As the name of the Lord can defeat demons, it can achieve
the aim of get rid of enemies during contemplation by reciting the name. In
concerning of purification, the function of the Jesus Prayer is not subsiding the
mind from thinking, but a process of letting go and begging and ready to
receive bestowal from the God. At this time, the true humility is the key turning
arm. While we need to maintain our attentiveness as not be strayed by delusion
and our inner memory, Jesus Prayer is the point of concentration for keeping
ourselves in the right way. It seems that the Jesus Prayer is the most effective
tool helping seekers to overcome all concerns or obstacles in the Philokalia and
get into unspeakable union with God. It was agreed that the purpose of the
Jesus Prayer is in the sacred stillness. 37 Thus, the Jesus Prayer was considered
with a key role in the Philokalia.
3.1.1.2. Other Prayer
The fact is not all prayers, while the Philokalia mentioned, are referred to the
Jesus Prayer. It is obvious that sometimes it refers to the Lord’s prayer. 38
However, for many times when the Philokalia mentions prayers, it gives further
elaboration with reciting the name of the Lord, it can be considered that the
Philokalia concerns Jesus Prayer in a higher position. However, it cannot neglect
other prayers as tools to overcome the obstacles to perfection under the
Philokalia. Further research of application of other prayers or even other
spirituality traditions with compare with the Philokalia may be a good approach.
For example, we can apply the practice from the Cloud of Unknowing, the Way
of Perfection by St. Teresa of Avila, and the Maranatha 39 … etc.
Edited), The Philokalia (Volume IV) (London: Faberand Faber, 1995) P.265-266 (Text 4)
37
Young Tae LEE, “Abiding in God: The response to contemplative prayer in Korean Methodist
churches. D.Min.”, Garrett-Evangelical Theological Seminary, 2015. However, Lee’s understanding of
Jesus Prayer was not sufficient. He had not sufficient reading about Jesus Prayer.
38
St Gregory of Sinai, “On Stillness: Fifteen Texts” in St. Nikodimos of the Holy Mountain and St.
Edited), The Philokalia (Volume IV) (London: Faberand Faber, 1995) P.265-266 (Text 4)
39
John Main, Word into Silence: A manual for Christian meditation (London: the Canterbury Press
Norwich, 2006) 13
12
3.1.2. Other methods

Besides prayers, other tools or virtues may also help in overcome the
obstacles in perfection. The Philokalia also mentions the terms: ‘psalmody’ and
‘spiritual reading’. They can be tools for helping attentiveness practice by
concentrate our mind in some points. It might better to re-construct our
mindset for preparation of perfection. All of these are mentioned in the
Philokalia. However, they may not as effective as the Jesus Prayer in overcome
these obstacles. Thus, it might be a good research of comparing the
effectiveness between the Jesus Prayer with other methods, or a study of
spiritual exercise with using all of these tools comprehensively. As mentioned
above, ascetic practice may be importance for seekers with inward problems
that he/she may not reach perfection solely by reciting the Jesus Prayer.
Once again, I trust a fully and comprehended study of each method may
be required in the Philokalia, I don’t agree Ivan Moody to prove the use of
psalmodize to stop agitation of anger by simply code a sentence of Evagrios of
Pontos. 40
3.2. Outer Practices
I may not use the words: ‘sacred and profane’ to divide inner and outer
practices, for some practices involve with ritual can be sacred. I may also not use
spiritual and secular acts to divide inner and outer practices for it is spiritual even
practising ascetic works. Thus, I apply a neutral expression of inner and outer
practices.
I may consider outer practices are virtues practiced not involving our inner
faculties majorly. I put ascetic practice, social action under this category.
3.2.1. Ascetic Practice
Ascetic practice is not a part of a contemplation exercise, and thus, is not
considered as a part of contemplation to be discussed. However, it may be an
important element helps in reaching the perfection thus it cannot be neglected.
No matter the teaching in the Philokalia or my personal experience, the
contemplation may not success if we are totally failed in self-control. It is found
that the seekers may need ascetic practice in helping to overcome the concerns
or obstacles. Especially, ascetic practice is much important for rectify seekers
with great personality problems. For it is abstinence of all the passions by self-
control. 41 My experience tells me that some people cannot practice the
40
Ivan Moody, “The Seraphim above: Some Perspectives on the Theology of Orthodox Church
Music.” Religions, 6 (2), 2015, 350-364.
41
St. Peter of Damaskos, “Twenty-Four Discourses – True Piety abd Self-control” in St. Nikodimos of
the Holy Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos
13
contemplation while they fail to control themselves from thinking sex. I give an
example: the case of Chung 42 who was troubled by sexual need. For some
people, it may sufficient for them to start the practice of contemplation simply.
It is because there is not too much problems in their original being. However,
many people may not control themselves if lack of ascetic practice. I put ascetic
practice as the preparation stage for contemplation exercise. It is treated as one
of the starting acts of spiritual practices. 43
But, one of the intentions of my study is to find out the reasons for ascetic
practice. It may be a bad effect if we insist ascetic practice without reason. It may
lead to consequence of a lot of social effects. The ascetic practice might use for
regulate particular personality in order to enhance the seeker to reach the state
of perfection.
One of the research directions is to find out whether the demand of ascetic
practice is for assistance and preparation of contemplation practice for reach the
stage of unspeakable union. It can also easy to identify that ascetic practice may
good for any people practice self-control and have self-governance life. But
extreme ascetism may lead to unhealthy life and affect the society. Ascetic
practice and life may need to be better allocated or rearranged after organise its
aims and concerns.
Besides, perfection may not only belong to those reach the God through
contemplation alone, but also with engaging the process of ascetic formation.
Perfection may require formation of the whole body, i.e. deification of the body
and the soul. 44
3.2.2. Social Action
This part maybe something outside the scope of the Philokalia, but some
ideas proposed by me. It may not somethings solely proposed by me, but
already implemented by many Christians. As passions can be somethings
outside our control, we cannot expel them by simply close the door of our mind.
We may defeat them by applying weapon, such as Jesus Prayer. However, it
may not defeat a passion by our internal action if the passion is strongly
Ware (Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 219
42
Chung was one of my schoolmates in secondary school time. He failed to be saved even he call
upon the name of the Lord with me because he was filled his mind with sexual thinking.
43
St Makarios of Egypt, “St Symeon Metaphrastis: Paraphrase of the Homilies - Love” in St. Nikodimos
Kallistos Ware (Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 335
44
Frederick D. Aquino, “The Philokalia and Regulative Virtue Epistemology: A Look at Maximus the
Confessor” in Brock Bingaman and Bradley Nassif (eds) The Philokalia: a classic text of orthodox
spirituality (Oxford: Oxford University Press, 2012), P.244-245
14
supported by social norm or governing system. We may beg for miracle such as
what the three friends of Daniel did. Otherwise, social action to rectify the
immoral social situation may be a way to weaken the passion to a level that can
be sustained by human’s effort.
3.2.3. A Simply Act
It may be again a part outside the scope of the Philokalia. But I may try my
best to find out some related teachings from the Philokalia. As the Philokalia
also promotes practice of spiritual direction, the seekers may do some acts
according to the instruction of their spiritual director with the acts may not
related with the spiritual exercise. It is same to what Elisha asked Naaman to
do a simple act of washing himself in the Jordan River for cure his leprosy (2
King 5:10). In practical, my experience tells me that the simple acts can be
throw somethings into rubbish bin, switch off the television set, say sorry to a
friend … etc. There is something you need to do, correct, or satisfy God. It can
also be somethings with some effects on our mind or psyche while we
implement the act.
3.3. Spiritual Vitamin
There are some virtues can be considered as practice, attitude or even
character of oneself. They are important on the spiritual exercise. You may
practice them during contemplation praying and also in your daily life for
preparation of contemplation exercise. We might not reach the destination
without these elements. I may give them a name ‘spiritual vitamin’ temporary.
3.3.1. Humility
Humility is the gate of spiritual exercise. I can easy to identify by now that it
is a great power in spiritual exercise. It can be a weapon to defeat demon. 45 On
my own experience, I may fail from attack of demons if I cannot keep pure
humility in the warfare with demons. It can be a shield for protect me while I
fight back to demons. For a few wrong intentions can be picked up by demons
as a way to flight us back. But a baby has no intention in doing anything even
bite the demon. No one can compliant a baby even it kills the demon. My
experience of total humility is turn back to a baby.
Humility may be one of the tools to overcome the four concerns or obstacles
I identified for the Philokalia. But it may not be considered as prayer that we
practice it as an exercise to reach some effects, but it may be something can be
45
St. Maximos the Confessor, “Two Hundred Texts on Theology and the Incarnate Dispensation of the
Son of God, Written for Thalassions - First Century”, in St. Nikodimos of the Holy Mountain and St.
Edited), The Philokalia (Volume II) (London: Faber and Faber, 1981), P.117 (Text 15)
15
considered as similar as vitamin of the spiritual practice. We need this element.

We may pursue this as our character or we call it back while practicing
contemplation. Even we can put it as one of our attitudes during prayer or in our
way of life. A systematic study to entirely structuralise its essences and its
influences on spiritual exercise may be valuable in the future study.
3.3.2. Death
Death is a critical element as same as humility and is mentioned in the
Philokalia frequently. Death may closely related with stillness and expectation of
the coming age.46 In light of its closeness with stillness, death may also can be
the experience of letting go and trusting of almighty essentially. 47 What is ‘death’
in the Pholiakla really means? What is the mechanism of using this concept in
spiritual practice? All of these are good researches to be defined in the Philokalia.
I have read a lot of texts related to ‘death’ in the Philokalia, but I need some
more efforts to consolidate them.
In talking about the concept of death, it must careful with the wording we
used in explanation. Professor Cook is very brave to use the word ‘suicide’. 48
Although I like this interpretation as I find it is the best adjective. However,
people nowadays may really suicide after they are reminded by our
unintentional usage of word. I may use the same term but I may include also a
warning to get rid the deception of demons by applying this term.
3.3.3. Watching of intention
The term watchfulness in the Philokalia may be a spiritual method that
subside passions with guarding the intellect with achieving heart’s stillness. 49 It
can be a one-off operation of contemplation. However, I find simply examine our
intention during contemplation is helpful in getting into the stage of unspeakable
union. Don’t deceit yourself for God knows what is really your intention. You may
impossible to be bestowed of the blessing of final stage if you hold an incorrect
intention. Otherwise the experience would not from the God but delusion astray.
46
John Chryssavgis, “Solitude, Silence, and Stillness: Light from the Palestinian Desert” in Brock
Bingaman and Bradley Nassif (eds) The Philokalia: a classic text of orthodox spirituality (Oxford: Oxford
University Press, 2012), P.274
47
John Chryssavgis, “Solitude, Silence, and Stillness: Light from the Palestinian Desert” in Brock
Bingaman and Bradley Nassif (eds) The Philokalia: a classic text of orthodox spirituality (Oxford: Oxford
University Press, 2012), P.275
48
49
St. Hesychios The Priest, “On Watchfulness and Holiness”, in St. Nikodimos of the Holy Mountain
Edited), The Philokalia (Volume I) (London: Faber and Faber, 1979), P.163 (Text 1 & 2)
16
3.4. Spiritual Attitude

In helping to the perfection, change of attitude may be necessary sometimes.
Attitudes such as letting go or fearless may get rid the distraction from worldly
thing. Some of the virtues mentioned by the Philokalia can be classified as
attitudes.
3.4.1. Longing
One of the critical attitudes is ‘an intense longing for God’. 50 The
succession to the perfection may base on that attitude. Some Christians are
longing for power and some supernatural experience in their way to perfection.
It is always an astray. Longing for God is the driving force lead our way to the
correct destination.
Longing for God is only an attitude require one to keep, the perfection
should be reached by grace that stretch one beyond one’s limitations. 51
3.4.2. Patient
We need to keep in a state of attentiveness for a period of time in our way
to perfection. It demands our effort and also patient. Patient is the attitude we
kept for overcome all four obstacles to the stage of perfection. Especially, in
overcome the fourth obstacles, that is the illumination stage of traditional
orthodoxy, we keep our attentiveness not to be strayed by practice patient.
4. The Dangers during Practice

One of the aims of my review of the Philokalia is to find out the dangers
during practicing the spiritual exercise under the Philokalia. It is rooted to the
event in 1984 while Chung 52 failed in practicing the spiritual exercise: ‘Call upon
the name of the Lord’ of the Church Assembly Hall.
Although, the practice of spirituality under the Philokalia is considered as
the most safely way of spirituality. We are protected by the name of the Lord while
we practice ‘Call upon the name of the Lord’ or ‘Jesus Prayer’. It is also considered
as simply and effective way in spirituality. However, as a responsible person, I need
to find out the dangers in practicing the act, especially when the seeker practice
50
Kallistos Ware (Translated & Edited), The Philokalia (Volume III) (London: Faber and Faber, 1984) 203-
204
51
52
Chung was one of my schoolmates in secondary school time. He failed to be saved even he call
upon the name of the Lord with me because he was filled his mind with sexual thinking.
17
in certain abnormal or specific circumstances.

4.1. Expressed Danger
4.1.1. Arrogant
The expressed danger in the Philokalia concerning practicing Jesus Prayer
may be arrogant. 53 Lack of humility may push the seeker into a wrong way. The
strong power of the Jesus Prayer may lead to misunderstanding that the
seekers may get some powers or gifts. They may think that they become
somebody. But, in fact, we are nobody.
As Peter Feldmeier supposes there is three problems in the Philokalia: the
seeker cannot success, spiritual danger for those still immature and strayed to
experience come from other natural or contranatural sources. 54 It seems that
the implication is only never success or get a wrong turn. It is not the issue on
a seeker only, but fill up the whole world with fault spirituality. But it may not
be considered as really danger even the “philokalic” material fail into the wrong
hand.55
I learnt the similar spiritual practice known as ‘call upon the name of the
Lord’ in Church Assembly Hall. But most of the seekers in this church may not
success to the perfection as they became more and more arrogant after
practicing this exercise for decades.
4.1.2. Practice with physical technique
The expressed danger suggested by The Art of Prayer is the practice of
praying with physical technique such as breathing exercise. 56 Similarly, my
experience tells me that there is an unusual or even uncomfortable feeling
while I practice praying with my carnal heart. It can be further researched by
medical science. However, my experience tells me also that the real prayer with
this carnal heart may lead to transformation or metaphysical experience that
are not happened while I pray without this carnal heart. The felling of
53
St. Maximos the Confessor, “Four Hundred Texts on Love: Third Century” in The Philokalia Volume
II, edited by St. Nikodimos of the Holy Mountain & St. Makarios of Corinth, translated from the Greek
and edited by G.E.H.Palwer, Philip Sherrard & Kallistos Ware, (London: Faber and Faber Limited,
1981),P.97 (Text 87). St. Symeon The New Theologian, “The Three Methods of Prayer”, in The
Philokalia Volume IV, edited by St. Nikodimos of the Holy Mountain & St. Makarios of Corinth,
translated from the Greek and edited by G.E.H.Palwer, Philip Sherrard & Kallistos Ware, (London:
Faber and Faber Limited, 1995), P.68.
54
Peter Feldmeier, “The Centering Prayer Movement and the Christian Contemplative Tradition.”
Spiritual life, 49 (4) Winter 2003, P.230
55
56
Timothy Ware, “Introduction”, in Igumen Chariton of Valamo (Comply) E. Kadloubovsky and
E.M.Palmer (Trans), The Art of Prayer: An Orthodox Anthology (London & Boston: Faber and Faber,
1966) P.35
18
resonation of my heart with the universe is really a wonderful spiritual

experience.
4.2. Implied Danger
However, my concern may concentrate on an implied danger that cannot be
easily found out from texts of the Philokalia. The main question I need to ask is
whether all people who practice the spirituality under the Philokalia will
become exorcists. First of all, Jesus Prayer is not the solely way in reaching the
spirituality as revealed in the Philokalia. Secondly, it may not a correct
understanding that the name of the Lord can always protect people from attack
of demons as we think. At lease, the name of the Lord may not useful for some
kinds of people using it with a wrong attitude, e.g. American. 57 I find that I
have a wrong prerequisite that all people will be exorcists after successful
practice the Jesus Prayer. In other way, I may have a wrong concept that all
people will be exorcists after they reach the stage of wholly union with the God
under the Philokalia.
The main issue, or the main danger, is the seekers are subjected to attack by
demons while they are practicing the spirituality under the Philokalia. For
demons know who is practicing the spirituality that really please the Lord the
most, they will attack the seekers and make them far away from the God. It is
our usual prerequisite that the God should bestow them ability to against the
demons for it is the best way of union with HIM. However, we have not
considered the possibility that our expectation may not true in all
circumstances. Some people may not acquire the ability in against the demons
even they success in union with God.
It is the insight I guessed from the story of the Paul the Simple. Why St.
Antony gave Paul the Simple a test of exorcism before agreeing of accepting
him as a student? Was it only an examination to be fair to others? Would St.
Antony know that someone may not obtain the ability to fight against demons
even they become a monk?
As St. Peter of Damaskos mentions in “A Further analysis of the Seven Forms
of Bodily Disciple” that someone may too young to engage in bodily warfare 58
and this bodily warfare is the practice to release disruption from demons. 59 It
57
A great number of Americans exclaim the name of Jesus in an impolite way.
58
St. Peter of Damaskos, “A Treasury of Divine Knowledge - A Further Analysis of the Seven Forms of
Bodily Discipline” in St. Nikodimos of the Holy Mountain and St. Makarios of Corinth (Compliled)
G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume III)
(London: Faberand Faber, 1984) 151
59
St. Peter of Damaskos, “A Treasury of Divine Knowledge - Dispassion” in St. Nikodimos of the Holy
Mountain and St. Makarios of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware
19
might an example given from the Philokalia that not everybody can effective
flight against the demons or may suffer difficulty that may lead to danger.
One of the circumstances that we may suppose the person may obtain the
ability to defeat the demons is based on the one who come to the unspeakable
state should pass through the stage of victory against the demons. However, it
may not true if someone who get into the wholly union with God may obtain
the help of others by the prayer of the others. Besides, somebody, such as
children with lesser sin, may subject lesser attack of demons for lesser passions.
They may need to face harder attack of demon when the situation changed.
The experience of total union may be an encouragement for defeating demons
for some of the seekers. However, the sudden increase of attack by demons to
the seekers without facing the same challenge before may lead to danger.
4.2.1. Improper help during practicing
According to my experience, the first time for I came to the perfect
unspeakable union state was under the help of other. The instructor had no
intention to help me, but the spiritual power radiated from him had calmed
down all distractions, attack of demons and all my impurifications in one
second. I could get into the state of perfection by calling the name of my Lord
in a very short period of time (about 5 minutes). However, I needed to practice
stillness, learn to defeat demons during prayer and purify myself for prepare
receiving the bestowal of unspeakable union the next time I practice the same
spiritual exercise. I spend three months to go through this process again by my
own effort. 60 It is blessed that I had not some unnecessary questions, such as
why I failed this time? should I try other methods? should I suppose some
illustrations? or whether the not to reach the final destination is an alternative?
I kept a pure heart to reach the same feeling with union with God again. The
danger is, not only the questions I list above, but also seekers cannot pass
through the attack of demons, purify themselves and keep in attentiveness
while they try to re-entry the unspeakable union again. This may happen if the
seeker reaches the unspeakable stage by the help of others’ prayer. For demons
are easily to be defeated by people with experience in prayer. The seekers seem
to pass through the demons defeating stage and reach purification by their own
effort. The seeker is really never defeating the demons and may fall in danger
while facing real attack of the demons. This also can be happened while the
defeating of demons by group practice. Some with experience with God in
(Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 150
60
Thus, it was both a way of life and finally a one-off contemplation. The same instructor had gave us
coaching each week during these three months in a fellowship on Saturday.
20
defeating demons help to weaken the attack of demons. The problem is the
helping of seekers by outside power may avoid the seekers to learn the
spirituality step by step. They may need to facing a more difficult task that may
not need originally. It may lead to fail of the practice or even psychological
problem due to the suddenly strong attack of demons. Seekers reach the state
of unspeakable union without passing the true purification may make them
astray from their way.
The question one may ask is whether the seekers cannot learn the spiritual
practice if they have no ability to defeat demons and without the help of others.
The main point is the seekers should pass some tests before they get the award.
It may be danger for the society if we award an engineer who has not passed
his/her assessment. As Christian, we have always wrong compassion in helping
seekers with too much mercy. We may pass the seekers for we may never
thinking of the problem of danger. Generally, the spiritual directors in the
Philokalia share only the experience and method of defeating demons. 61 If the
seekers never pass the test, they never success the way of perfection. That all.
If the seekers never pass the test of defeating demons, they will never practice
the way of perfection, they may not attract further attack from the demons
unless they have done something wrong 62 . One question is whether all
Christians should reach the state of perfection. One more Christianity tradition
may be discussed is the gift of helping others get rid from attack of demons
may be useless in this particular point. One traditional that it is useless to fight
against demons but give more effort in peaching and teaching may be
supported.
However, there is also teaching in the Philokalia that we may help other
under spiritual warfare by prayer.63 I may need much more effort on study of
this part. Further study of the place of helping others by prayer is needed. But
I agree this can be evidence that helping from others’ prayer can replace the
study of seeker in defeating demon in their spiritual life.
61
St Neilos The Ascetic, “Ascetic Discourse”, in St. Nikodimos of the Holy Mountain and St. Makarios
of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The
Philokalia (Volume I) (London: Faber and Faber, 1979), P.220
62
St. Peter of Damaskos, “Twenty-Four Discourses – The Two Kinds of Faith” in St. Nikodimos of the
Ware (Translated & Edited), The Philokalia (Volume III) (London: Faberand Faber, 1984) 214
63
Sherrard and Kallistos Ware (Translated & Edited), The Philokalia (Volume IV) (London: Faberand Faber,
1995) 61
21
4.2.2. Change of seeker’s condition

Besides, the change of situation or condition of ourselves may affect the
severity we face while flighting with demons. I had no ability to have sex with
any girl or woman while I first and second time reached the unspeakable union.
Thus, I had no ability to feel the struggle Chung was facing with temptation of
sex and that affected his way of perfection by the name of the Lord. I would
need to facing the challenge of the sex in my further practices. But it was not a
hard task for the help of my previous experience. However, someone may not
learn or cannot progress their learning because they may not overcome this
difficulty. It is one of the mis-understanding that God would help us. For every
Christian can be saved by God, but not all Christian reach this state of
perfection. The way of perfection may need to take risk. However, this risk may
not so high for a normal person. It may harder for person with some bad
problems with their original personality and thus they need more ascetic
practice for correction. But, it may easy for those with lesser abnormal
personality problems in practice spiritual exercise under the Philokalia.
However, it may need to facing increase of difficulty in get rid of demons in
the future. People saved in their early age may facing some problems during
they grow up. The attack of demons may increase due to increase of passions
with their growing up. Our learning may not stop at the first success of reaching
this unspeakable union. 64 Besides, spirituality cannot be stunned in a stable
state and same pattern but progressing with the flowing state of the human
becoming. For the past experiences and successes may not help your future
success in spirituality. We need to submit ourselves under the mercy of our God
in our whole life.
4.2.3. The proper attitude
The Philokalia has seldom encouraged praying for seekers or group practice
for practicing the Jesus Prayer. The practice of the spiritual exercise under the
Philokalia may better under direction with experience sharing and proper
instruction instead of helping by prayer of instructor. It is better for the seeker
cannot reach the perfection more than put them into the situation of danger.
The seekers need to overcome all concerns or obstacles by themselves in order
to reach perfection. However, it may be a problem in marketing that people
may not practice this spiritual exercise while they have never experienced the
union with God in unspeakable state. But, even the information of presence of
64
St Symeon the New Theologian, “On Faith” in St. Nikodimos of the Holy Mountain and St. Makarios
of Corinth (Compliled) G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The
Philokalia (Volume IV) (London: Faberand Faber, 1995) 22-23
22
this unspeakable stage may lead seeker astray from the correct way and come
to another alternative that may even evil. The practice of spiritual exercise
under the Philokalia needs a royal heart with totally humble in front of God and
expect nothing but what God really want.
4.3. Dangers in Dynamic State
The principle may be: the important thing always attracts problems. As
money basically is a tool of society without evil characteristic, a lot of problems
created for it as it is considered as important. The practices, teachings and even
every aspect of the Philokalia are important in the spiritual world, they attract
danger. I get a new idea that the danger may not be bound within the writings
of the Philokalia. As the world is changing, people create new situation. New
dangers may be created due to new situation. That dangers may not be found
from the past, and in the Philokalia. People have an ability to turn every good
thing into bad. Therefore, I propose works to continue identify dangers in
practicing the Philokalia with reference to the changing world. This can be done
by two steps: systematically and wholly understand the Philokalia and identify
the dangers with reference to the changing world which contrary with the
Philokalia. It is a similar approach of engage spiritual father in practising. But it
can be a regular consolidation of spiritual directions into a comprehended
experience sharing or teaching. It may be an extension of the Philokalia for the
present and continuous changing world.
5. Further Discussion
The present society concerns always promotion and marketing. It is hard to
convince other to practice the way that nobody knows. How can people like to
pursue the practice if people never shocked by the experience? However, the
too eager to achieve a particular experience may pervert the way of the seeker
and go to another place made instead by demons. The eastern world, Russian
and Greece, pursue this way because it is part of their culture. However, people
of China may go to their culture naturally while there is no new excitement
happened. The charismatic movement may be a way fulfil marketing. But it is
a perverted way and people will never reach the stage that hidden behind the
Philokalia.
Some researchers have a very simple understanding of the Philokalia. 65
65
It may not simply treat the Philokalia as a meditation of heart with goal to ignore the senses and
achieve an inner stillness in (Sahaya G. Selvam, “Towards Religious-Spirituality: A Multidimensional
Matrix of Religion And Spirituality.” Journal for the study of religions and ideologies, 12 (36), 2013,
129-152.) Someone likes to mention the name ‘Philokalia’ in their doctor dissertation (Patrick David
23
Their researches may just code some sentences from the Philokalia without
comprehended review of the majority of related texts.
Beyond research on the texts of the Philokalia, other research may be
possible based on the Philokalic movement in eighteenth century. 66 We may
identify how St. Nikodimos and St. Makarios choose the articles for put in the
Philokalia. It is interesting that if the selections to be complied into the
Philokalia was already present in Mount Athos, 67 we may find out the syllabus
of the “mystical school” of mental prayer.
Start at Thailand time 16:39, 1st August 2019 in the balcony of the villa house of Sakaeo, Thailand
Completed at 21:10, 31 August 2019 in my study room of Siu Sai Wan Home
First revision completed at 17:58 1st December 2019 in my study room of Siu Sai Wan Home
Oden, The transformative church: Substantiating new models of ecclesiality with

the holistic theology of Jürgen Moltmann. Ph.D., Fuller Theological Seminary, Center for Advanced
Theological Study, 2013.; Clark R. West, The Deconstruction of Hell: A History of the "Resignatio ad
Infernum" Tradition. Ph.D., Syracuse University, 2013.) The application of footnote 40 in (Anita
Strezova, “Overview on Iconophile and Iconoclastic Attitudes Toward Images in Early Christianity and
Late Antiquity”. Journal for the study of religions and ideologies,12 (36), 2013, 228-258.)
66
Cyril Hovorun, “A Gentle Orthodoxy.” First things, (268), 2016, 60-61. is too farfetched.
67
James Clarke and Co, 2011), P5-6
24
One-off Contemplation Exercise

It is an exercise such as contemplation praying which is
nonstop from start till to reach the unspeakable uninon
with overcome the four obstacles.
Unspeakable
Union
Stabilize Attention
Longing on the Way God
Patient
Prayer
Purify Unsuitable
(Jesus
Internal
Humility Prayer)
Constitution
Death
Intention
Defeat
Watching
Uncontrollable
Reading
Outside Attack
Psalmody
Subside
Controllable Inner
Distraction
Ascetic Practice
Social Action
25
Spiritual Exercise under a Way of Life

Either stop the contemplation prayer due to failure in
against obstacles or practicing a way of life to
perfection.
Stage of
Perfection
Prayer
Stabilize Attention
on the Way God
Prayer
Purify Unsuitable
Simply Ascetic
Internal
act Other virtues
Constitution
Prayer
Defeat
Social Simply Ascetic
Uncontrollable
Action act Other virtues
Outside Attack
Prayer
Subside
Simply Ascetic
Controllable Inner
act Other virtues
Distraction
Ascetic Practice
Social Action
26
Reference
Aquino, Frederick D., “The Philokalia and Regulative Virtue Epistemology: A

Look at Maximus the Confessor” in Bingaman, Brock and Nassif, Bradley (eds)
The Philokalia: a classic text of orthodox spirituality. Oxford: Oxford University
Press, 2012. pp.240-251.
Bingaman, Brock, “Becoming a Spiritual World of God: The Theological

Anthropology of Maximus the Confessor” in Bingaman, Brock and Nassif,
Bradley (eds) The Philokalia: a classic text of orthodox spirituality. Oxford:
Oxford University Press, 2012. pp. 137-162.
Blowers, Paul M., “Hope for the Passible Self: The Use and Transformation of
the Human Passions in the Fathers of the Philokalia” in Bingaman, Brock and
Nassif, Bradley (eds) The Philokalia: a classic text of orthodox spirituality. Oxford:
Oxford University Press, 2012. pp. 216-229.
Chryssavgis, John, “ORTHODOX THEOLOGY: Divine Charisma and Personal

Experience”. Theology today, 61 (1), 2004, pp.7-13.
Chryssavgis, John, “Solitude, Silence, and Stillness: Light from the Palestinian
Desert” in Bingaman, Brock and Nassif, Bradley (eds) The Philokalia: a classic
text of orthodox spirituality. Oxford: Oxford University Press, 2012. pp.262-276
Cook, Christopher C. H., The Philokalia and the Inner Life: On Passions and
Prayer. Cambridge: James Clarke and Co, 2011.
Cunningham, Mary B., “The Place of the Jesus Prayer in the Philokalia” in
Bingaman, Brock and Nassif, Bradley (eds) The Philokalia: a classic text of
orthodox spirituality. Oxford: Oxford University Press, 2012. pp. 195-202.
Feldmeier, Peter, “The Centering Prayer Movement and the Christian

Contemplative Tradition.” Spiritual life, 49 (4) Winter 2003, pp.226-240
Harmless, William and Fitzgerald, Raymond R., “The sapphire light of the mind:
The Skemmata of Evagarius Ponticus.” Theological studies, 62 (3), 2001, 498-
529.
Hovorun, Cyril. “A Gentle Orthodoxy.” First things, (268), 2016, 60-61.
Igumen Chariton of Valamo (Comply) E. Kadloubovsky and E.M.Palmer (Trans),

The Art of Prayer: An Orthodox Anthology. London & Boston: Faber and Faber,
1966.
27
Klauber, Martin I., “Eastern Orthodox Christianity: A Western Perspective.”

Journal of the evangelical theological society, 42 (1), 1999, p.172.
LEE, Young Tae. Abiding in God: The response to contemplative prayer in Korean
Methodist churches. D.Min., Garrett-Evangelical Theological Seminary. 2015.
Lee, Witness. The Epistles of Paul to the Corinthians (Recovery Version).

Anaheim, USA: Living Stream Ministry, 1981.
Main, John, Word into Silence: A manual for Christian meditation. London: the
Canterbury Press Norwich, 2006.
Moody, Ivan, “The Seraphim above: Some Perspectives on the Theology of

Orthodox Church Music”. Religions, 6 (2), 2015, pp.350-364.
ODEN, Patrick David, The transformative church: Substantiating new models of

ecclesiality with the holistic theology of Jürgen Moltmann. Ph.D., Fuller
Theological Seminary, Center for Advanced Theological Study. 2013.
Rogers, F. Gregory, “Spiritual direction in the Orthodox Christian tradition.”

Journal of psychology and theology, 30 (4), 2002, p. 276-289.
Selvam, Sahaya G. “Towards Religious-Spirituality: A Multidimensional Matrix

of Religion And Spirituality.” Journal for the study of religions and ideologies,
12 (36), 2013, pp.129-152.
St. Nikodimos of the Holy Mountain and St. Makarios of Corinth (Compliled)
G.E.H. Palmer, Philip Sherrard and Kallistos Ware (Translated & Edited), The
Philokalia (Volume I) London: Faber and Faber, 1979.
Philokalia (Volume II) London: Faber and Faber, 1981.
Philokalia (Volume III) London: Faber and Faber, 1984.
Philokalia (Volume IV) London: Faber and Faber, 1995.
Strezova, Anita. “Overview on Iconophile and Iconoclastic Attitudes Toward
28
Images in Early Christianity and Late Antiquity”. Journal for the study of
religions and ideologies,12 (36), 2013, 228-258.
Ware, Kallistos. “St. Nikodimos and the Philokalia” in Bingaman, Brock and
Nassif, Bradley (eds) The Philokalia: a classic text of orthodox spirituality. Oxford:
Oxford University Press, 2012. pp. 9-35
West, Clark R., The Deconstruction of Hell: A History of the "Resignatio ad

Infernum" Tradition. Ph.D., Syracuse University. 2013.
29
Distribution List:
Professor Christopher C. H. Cook

Department of Theology and Religion,
Durham University, UK
By Email: [email protected]
Father Dragos Herescu

Principal
Institute for Orthodox Christian Studies,
University of Cambridge and Anglia Ruskin University, UK
Dr Brock Bingaman
Assistant Professor of Religious Studies,
Wesleyan College in Macon, Georgia, USA
Professor Fred Aquino

College of Biblical Studies,
Abilene Christian University, USA
Dr Krastu Banev
Assistant Professor of Theology in the Department of Theology and Religion
Durham University, UK
Dr Paul Blowers
Dean E. Walker Professor of Church History - Emmanuel Christian Seminary
Milligan College, USA
Prof. Douglas Christie

Professor and Chair of Theological Studies, Department of Theological Studies
Loyola Marymount University, USA
30
Rev. Dr. John Chryssavgis

Director, Press Office
Ecumenical Patriarchate
By Website: https://www.orthodoxcouncil.org/staff
Dr Mary B. Cunningham
Honorary Associate Professor, Theology and Religious Studies
University of Nottingham, UK
Dr Julia Konstantinovsky
Associate Faculty Member, Faculty of Theology and Religion
University of Oxford, UK
Prof. John Anthony McGuckin

Faculty of Theology
University of Oxford, UK
By Website: https://www.researchgate.net/profile/John_Mcguckin
Prof. Bradley Nassif

Professor of Biblical & Theological Studies
North Park University, Chicago, USA
Dr Rowan Williams
Archbishop of Canterbury
Honorary Professor of Contemporary Christian Thought
The Magdalene College, University of Cambridge, UK
Prof. Andrew Louth

Emeritus Professor of Patristic and Byzantine Studies
Durham University
31
Dr Mihail Neamtu
Dr Milton Wai-Yiu WAN

Divinity School of Chung Chi College
Chinese University of Hong Kong
Prof. Simon Shui Man KWAN

Divinity School of Chung Chi College
Chinese University of Hong Kong
Dr Patrick Kwok-Kuen CHAN

The Tao in the World Limited
Faculty Emeriti, Lutheran Theological Seminary, Hong Kong
Dr Pui-Fong WONG
Teacher of Christian Spirituality
Lutheran Theological Seminary, Hong Kong
Pastor Alex W. K. LEUNG

The Church of Christ in China, Siu Sai Wan Church, Hong Kong
Could anybody under the distribution list so kind to forward this essay to
Bishop Kallistos Ware, if possible?
This essay is prepared solely by

Ir Timothy K. F. Chan
MSc, MA, PgD(Const Law & Arb), GDL(CPE), BEng, MHKIE, RPE, MHKIFM, AHKIPA
Teaching Fellow of Technological and Higher Education Institute of Hong Kong
32
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SYSTEMATIC WAY TO UNDERSTAND THE PHILOKALIA A Systematic Way to

Preprint · December 2019

Timothy Kwan Fai Chan

The user has requested enhancement of the downloaded file.

A Systematic Way to Understand the Philokalia

concerns ways of perfection toward God. 4 It involves practices to overcome several

1. The Four Concerns

In considering an operation of one-off contemplation exercise, the seekers

be expected. It concerns also another common term in the Philokalia,

of my teachers, Dr. Milton Wan. According to his description of the practice of

essence. 28 “Maximus also speaks of deification in terms of the believer’s

3. The tools to perfection – Virtues

3.1.1.1. Jesus Prayer

3.1.2. Other methods

considered as similar as vitamin of the spiritual practice. We need this element.

3.4. Spiritual Attitude

4. The Dangers during Practice

in certain abnormal or specific circumstances.

resonation of my heart with the universe is really a wonderful spiritual

4.2.2. Change of seeker’s condition

Oden, The transformative church: Substantiating new models of ecclesiality with

One-off Contemplation Exercise

Spiritual Exercise under a Way of Life

Aquino, Frederick D., “The Philokalia and Regulative Virtue Epistemology: A

Bingaman, Brock, “Becoming a Spiritual World of God: The Theological

Chryssavgis, John, “ORTHODOX THEOLOGY: Divine Charisma and Personal

Feldmeier, Peter, “The Centering Prayer Movement and the Christian

Hovorun, Cyril. “A Gentle Orthodoxy.” First things, (268), 2016, 60-61.

Igumen Chariton of Valamo (Comply) E. Kadloubovsky and E.M.Palmer (Trans),

Klauber, Martin I., “Eastern Orthodox Christianity: A Western Perspective.”

Lee, Witness. The Epistles of Paul to the Corinthians (Recovery Version).

Moody, Ivan, “The Seraphim above: Some Perspectives on the Theology of

ODEN, Patrick David, The transformative church: Substantiating new models of

Rogers, F. Gregory, “Spiritual direction in the Orthodox Christian tradition.”

Selvam, Sahaya G. “Towards Religious-Spirituality: A Multidimensional Matrix

Strezova, Anita. “Overview on Iconophile and Iconoclastic Attitudes Toward

West, Clark R., The Deconstruction of Hell: A History of the "Resignatio ad

Professor Christopher C. H. Cook

Father Dragos Herescu

Professor Fred Aquino

Prof. Douglas Christie

Rev. Dr. John Chryssavgis

Prof. John Anthony McGuckin

Prof. Bradley Nassif

Prof. Andrew Louth

Dr Milton Wai-Yiu WAN

Prof. Simon Shui Man KWAN

Dr Patrick Kwok-Kuen CHAN

Pastor Alex W. K. LEUNG

This essay is prepared solely by

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