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The Philokalia
The Philokalia, Volume 1: The Complete Text
The Philokalia is a collection of texts written between the fourth and the fifteenth centuries by spiritual masters of the Orthodox Christian tradition. First published in Greek in 1782, then translated into Slavonic and later into Russian, The Philokalia has exercised an influence in the recent history of the Orthodox Church far greater than that of any book apart from the Bible. It is concerned with themes of universal importance: how man may develop his inner powers and awake from illusion; how he may overcome fragmentation and achieve spiritual wholeness; how he may attain the life of contemplative stillness and union with God.
"This excellent English translation, which takes into account the latest scholarly research into the original works, represents a major 'gift' from the wise men of the East. The fluency of the literary style of this translation and the practical understanding which these writings reveal for the spiritual predicaments facing each Christian in every generation brings the book well within the range of the ordinary reader who seeks spiritual counsel. The complete Philokalia covers the period from the fourth to the fifteenth century. Volume One . . . takes us up to the eighth century and is thus the common heritage of Orthodox and Catholics." - Chrysostom
"This excellent English translation, which takes into account the latest scholarly research into the original works, represents a major 'gift' from the wise men of the East. The fluency of the literary style of this translation and the practical understanding which these writings reveal for the spiritual predicaments facing each Christian in every generation brings the book well within the range of the ordinary reader who seeks spiritual counsel. The complete Philokalia covers the period from the fourth to the fifteenth century. Volume One . . . takes us up to the eighth century and is thus the common heritage of Orthodox and Catholics." - Chrysostom
384 pages, Paperback
First published January 1, 1983
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Displaying 1 - 30 of 72 reviews
June 5, 2009
Most Orthodox Priests and Monks warn not to read the Philokalia as lay people, or at least not without preparation and understanding. If one does not have a basic understanding of Orthodox mysticism, one is certainly likely to misunderstand the text. That being said, I found the text no more difficult to understand than other sacred texts with the proper context. In a way, I feel I've been preparing to read these for ten years. Here are a few hints that have helped me read the Philokalia:
1. Understand that these texts were written for monks not for lay people. I strongly recommend that one reads some of the contemporary texts on the Jesus Prayer before tackling the Philokalia.
2. Use of the glossary in the back is an absolute must. For example, the word "intellect" does not mean the same as it does in our contemporary, modern context.
3. Go slowly and understand that these texts are mostly meditative. In other words, monks, even today, read through these slowly for contemplation. Statements always have a particular context, so if two texts seem contradictory look for a particular context that might increase one's understanding. For the most part, these are not meant to be universal rules or dogma.
That being said, I think there are many valuable things a lay person can learn in these texts. In this volume, one will learn more scientifically the nature of the mind and temptation; this is what stood out to me the most. Imagine going to the desert and being alone for months on end. You will be face to face with your mind and your deepest and darkest fears and temptations. You are likely to observe many things about the mind. This seems to be one of the primary areas of knowledge that we can learn from those who have lived ascetic lives. Living in the world, even with some elements of a contemplative life, we are not likely to learn these things so clearly and so these monks can give us a boost in our quest for holiness.
1. Understand that these texts were written for monks not for lay people. I strongly recommend that one reads some of the contemporary texts on the Jesus Prayer before tackling the Philokalia.
2. Use of the glossary in the back is an absolute must. For example, the word "intellect" does not mean the same as it does in our contemporary, modern context.
3. Go slowly and understand that these texts are mostly meditative. In other words, monks, even today, read through these slowly for contemplation. Statements always have a particular context, so if two texts seem contradictory look for a particular context that might increase one's understanding. For the most part, these are not meant to be universal rules or dogma.
That being said, I think there are many valuable things a lay person can learn in these texts. In this volume, one will learn more scientifically the nature of the mind and temptation; this is what stood out to me the most. Imagine going to the desert and being alone for months on end. You will be face to face with your mind and your deepest and darkest fears and temptations. You are likely to observe many things about the mind. This seems to be one of the primary areas of knowledge that we can learn from those who have lived ascetic lives. Living in the world, even with some elements of a contemplative life, we are not likely to learn these things so clearly and so these monks can give us a boost in our quest for holiness.
January 15, 2019
Armies and military forces have handbooks on preparations, best practices, and tactics for warfare. The Philokalia could be characterized as a handbook for spiritual warfare. It's written by generations of monks and ascetics, who learned from their masters, who, in turn, became masters themselves. As such, there is a timelessness about it --- it's a distillation of the wisdom of the ages.
The principles in the Philokalia are applicable also to ordinary Christians, not just Christian ascetics --- how to stay focused on the things of God, how to build a life of Christian character, how to deal with temptation, how to restrain the passions and redirect those, along with the intellect, into greater devotion to God and the Church. I found its principles instructive and directly applicable to my Christian walk -- a worthy guide to me as I begin this phase of my Christian walk with my recent conversion to Orthodox Christianity.
Given the stereotype of ascetics such as monks and hermits as being out of touch or having their minds on some alternate plain of reality, from reading the Philokalia, it's clear that such is not the case. I do not think that someone could put one over on the authors in this work ---- they show an keen, realistic insight on human nature, and then show wonderful insights on how to take this willful, self-indulgent nature and abnegate in favor of something far better --- a relationship with Jesus Christ.
I very much enjoyed reading this book, and it will be a treasured addition to my library that I will reference and re-read time and again.
The principles in the Philokalia are applicable also to ordinary Christians, not just Christian ascetics --- how to stay focused on the things of God, how to build a life of Christian character, how to deal with temptation, how to restrain the passions and redirect those, along with the intellect, into greater devotion to God and the Church. I found its principles instructive and directly applicable to my Christian walk -- a worthy guide to me as I begin this phase of my Christian walk with my recent conversion to Orthodox Christianity.
Given the stereotype of ascetics such as monks and hermits as being out of touch or having their minds on some alternate plain of reality, from reading the Philokalia, it's clear that such is not the case. I do not think that someone could put one over on the authors in this work ---- they show an keen, realistic insight on human nature, and then show wonderful insights on how to take this willful, self-indulgent nature and abnegate in favor of something far better --- a relationship with Jesus Christ.
I very much enjoyed reading this book, and it will be a treasured addition to my library that I will reference and re-read time and again.
June 17, 2012
"without anger a man cannot attain purity"
May 1, 2024
Unless you’re thinking about joining monastic life, or you’re in a married life and you’re very devout and have many years (more than 5) of being serious about spirituality, I don’t think this should be read freely, it is not meant for beginners. If you’re a beginner like myself, better to start elsewhere.
March 15, 2013
Beautiful!
August 26, 2024
3. 5 stars rounded down. "The Philokalia" is a collection of writings from the 300's AD up to the 1400's. The texts are from Eastern Orthodox spiritual leaders, such as Evagrios, St. John Cassian, and St. Mark the Ascetic. These writings are designed to bring the reader closer in his quest to walk closer with God and to grow in how one practices living a life of faith. Some of the collected wisdom includes the importance of living a life of prayer, being satisfied with a paucity of possessions, not allowing oneself to be controlled by avarice or anger. How you treat your neighbor has a big impact on the life that you are leading.
I was glad that I read this book, as I have not delved to deeply in the spiritual writings from the Eastern Orthodox fathers. Reading this book too quickly would lessen its effects, I think. I read it kind of slowly, so I could better absorb the lessons. Several of the themes were repeated throughout the book, but this is not a book you read for plot or suspense. This is a book that attempts to help you live a better life. How much that happens depends on how you feel this book contains the truths that you are looking for.
I was glad that I read this book, as I have not delved to deeply in the spiritual writings from the Eastern Orthodox fathers. Reading this book too quickly would lessen its effects, I think. I read it kind of slowly, so I could better absorb the lessons. Several of the themes were repeated throughout the book, but this is not a book you read for plot or suspense. This is a book that attempts to help you live a better life. How much that happens depends on how you feel this book contains the truths that you are looking for.
May 4, 2018
This is the first of a massive, five-volume anthology of texts running from the fourth through fifteenth centuries, compiled on Mount Athos in the eighteenth century by St Nikodimos of the Holy Mountain and St Makarios of Corinth. Of the five, only the first four have been translated into English; Kallistos Ware says he needs to start refusing speaking engagements so they can finish the fifth. This volume begins in the fourth century and includes texts into the seventh; therefore, this volume (and the next, at least) is part of the common heritage of both western and eastern Christians.
Palmer, Sherrard, and Ware have done an inestimable service to the English-speaking world in providing us with this rich collection of documents, that represent a core of the Eastern Orthodox tradition that has exerted a powerful influence since its publication in 1782 (on which see Andrew Louth, Modern Orthodox Thinkers: From the Philokalia to the Present Day). The translation is clear and lucid, and the editorial material provides many aids to the reader. These aids are, in my opinion, essential to understanding texts so far removed from us in time, space, and situation. We are not desert hermits or monks. Many of the readers of this volume are, rather, urban laity with little or no monastic context. Many of us, moreover, are not even Orthodox.
In fact, the Introduction and the Glossary are themselves an education in hesychastic spirituality (on which, more below). The main themes of the text and its function are introduced in the former, and the ancient Greek Christian understanding of a variety of important, specific terms is provided in the latter. Moreover, we are reminded that these texts alone are not the entirety of the path to holiness these authors themselves were on: many of them lived in communities, they celebrated the liturgy, they practised acts of mercy, they read Scripture, and so on. And many of them wrote texts on other topics not included because they are not the focus of The Philokalia.
The specific focus of The Philokalia is the prayer of the heart, or inner prayer, which is cultivated and practised as essential on the road to hesychia -- peace, calmness, stillness, silence. Practical considerations are here, such as Evagrios the Solitary counselling against the eight wicked thoughts (later, seven deadly sins in the western tradition) in his treatise 'On Prayer'. Elsewhere, Hesychios the Priest gives an extended series of chapters on 'watchfulness'.
Watchfulness, in fact, may be the watchword for attaining hesychia in Philokalic spirituality. We are called to watch our thoughts, guards our hearts, be on the lookout for temptation. We are counselled to bring to mind the stories of Scripture, both the examples of the saints therein and the life and deeds of Christ. We are reminded to meditate on the grace of God as we have experienced it in our own lives. We are called to focus on and pray the Name of Jesus.
All of these, arguably, are forms of watchfulness. Either they are the mind itself watching for danger and fleeing from danger, or they are the mind occupying itself with things above, and thus being prepared for temptation or a wicked thought when it comes.
Many of these texts are difficult. Well, maybe all of them are. This is not an easy book. It took my two years to read it, after a first failed attempt 12 years ago. Much of the content is either not applicable to us or hard to apply. Discernment of what is wisdom for the urban layman is required. Watchful, attentive reading and prayer must come here alongside humility. I suspect that many will give up, either judging the authors of these writings for not being their own breed of Christian or just finding it too hard. I understand. I also counsel you: Keep going.
One difficulty you will face is simply a matter of genre. Many of these are collections of short sayings, from a sentence to a paragraph. They are not always arranged in a visibly logical way. It can be hard to read many of them at once. I recommend reading only as many as you can take at once and meditating on them. I also, on my third reading of Evagrios 'On Prayer', took notes and tried to find structure and meaning within the texts. These are, for the most part, not extended discussions or discursive essays properly united with a theme and an argument. Simply be ready for that.
This volume includes selections from: St Isaiah the Solitary, Evagrios the Solitary (aka Pontikos), St John Cassian (the only Latin in the whole five volumes), St Mark the Ascetic (aka Mark the Monk), St Hesychios the Priest, St Neilos the Ascetic (of Ancyra), St Diadochos of Photiki, and St John of Karpathos, as well a barely Christianised Neoplatonic text attributed to St Antony the Great.
The only thing I wish were here is the original introduction by St Nikodimos of the Holy Mountain.
Palmer, Sherrard, and Ware have done an inestimable service to the English-speaking world in providing us with this rich collection of documents, that represent a core of the Eastern Orthodox tradition that has exerted a powerful influence since its publication in 1782 (on which see Andrew Louth, Modern Orthodox Thinkers: From the Philokalia to the Present Day). The translation is clear and lucid, and the editorial material provides many aids to the reader. These aids are, in my opinion, essential to understanding texts so far removed from us in time, space, and situation. We are not desert hermits or monks. Many of the readers of this volume are, rather, urban laity with little or no monastic context. Many of us, moreover, are not even Orthodox.
In fact, the Introduction and the Glossary are themselves an education in hesychastic spirituality (on which, more below). The main themes of the text and its function are introduced in the former, and the ancient Greek Christian understanding of a variety of important, specific terms is provided in the latter. Moreover, we are reminded that these texts alone are not the entirety of the path to holiness these authors themselves were on: many of them lived in communities, they celebrated the liturgy, they practised acts of mercy, they read Scripture, and so on. And many of them wrote texts on other topics not included because they are not the focus of The Philokalia.
The specific focus of The Philokalia is the prayer of the heart, or inner prayer, which is cultivated and practised as essential on the road to hesychia -- peace, calmness, stillness, silence. Practical considerations are here, such as Evagrios the Solitary counselling against the eight wicked thoughts (later, seven deadly sins in the western tradition) in his treatise 'On Prayer'. Elsewhere, Hesychios the Priest gives an extended series of chapters on 'watchfulness'.
Watchfulness, in fact, may be the watchword for attaining hesychia in Philokalic spirituality. We are called to watch our thoughts, guards our hearts, be on the lookout for temptation. We are counselled to bring to mind the stories of Scripture, both the examples of the saints therein and the life and deeds of Christ. We are reminded to meditate on the grace of God as we have experienced it in our own lives. We are called to focus on and pray the Name of Jesus.
All of these, arguably, are forms of watchfulness. Either they are the mind itself watching for danger and fleeing from danger, or they are the mind occupying itself with things above, and thus being prepared for temptation or a wicked thought when it comes.
Many of these texts are difficult. Well, maybe all of them are. This is not an easy book. It took my two years to read it, after a first failed attempt 12 years ago. Much of the content is either not applicable to us or hard to apply. Discernment of what is wisdom for the urban layman is required. Watchful, attentive reading and prayer must come here alongside humility. I suspect that many will give up, either judging the authors of these writings for not being their own breed of Christian or just finding it too hard. I understand. I also counsel you: Keep going.
One difficulty you will face is simply a matter of genre. Many of these are collections of short sayings, from a sentence to a paragraph. They are not always arranged in a visibly logical way. It can be hard to read many of them at once. I recommend reading only as many as you can take at once and meditating on them. I also, on my third reading of Evagrios 'On Prayer', took notes and tried to find structure and meaning within the texts. These are, for the most part, not extended discussions or discursive essays properly united with a theme and an argument. Simply be ready for that.
This volume includes selections from: St Isaiah the Solitary, Evagrios the Solitary (aka Pontikos), St John Cassian (the only Latin in the whole five volumes), St Mark the Ascetic (aka Mark the Monk), St Hesychios the Priest, St Neilos the Ascetic (of Ancyra), St Diadochos of Photiki, and St John of Karpathos, as well a barely Christianised Neoplatonic text attributed to St Antony the Great.
The only thing I wish were here is the original introduction by St Nikodimos of the Holy Mountain.
March 21, 2018
I suppose that even those this book is an exceedingly obscure one, it was only a matter of time before I came into contact with it. My interest in the religious traditions of Mt. Athos (of which this book is a representative) was sparked by some of my own reading [1], and my knowledge of this book was sparked even further by its glowing account in a book I read about the travels of a simple and faithful Russian peasant [2]. Although my knowledge of the Eastern Orthodox tradition is not particularly profound [3], I did not find this book to be too difficult to understand. I did, it should be noted, find this book to present a starkly different picture of asceticism than I was expecting, and a far more balanced picture of spirituality, for all of the flaws of its gnostic-inspired approach, than I was expecting either. Moreover, this book gives some rather strong and pointed denunciations of some of the major negative tendencies of our own time, including our excessive interest in self-esteem and the rampant gluttony and sexual immorality of our times, as well as the tendency of people to desire to be gurus and leaders without any experience of living under discipline themselves, all of which I think make this book worth reading and taking to heart if not a perfect spiritual guide.
The contents of this book are pretty impressive, especially given that this is only the first volume of a multi-volume set. The contents of this volume alone are over 350 pages in length, and include the writings of numerous ascetics who appear to be descended from the traditions of the Egyptian Desert Fathers. From St. Isaiah the Solitary we have 27 short texts on guarding the intellect. From Evagrios the Solitary we have an outline teaching on asceticism and stillness in the solitary life as well as some texts on discernment as they relate to passions and thoughts, extracts from his texts on watchfulness, and 153 short texts on prayer. From St. John Cassian we have a discussion of eight vices and also a discussion on discernment as it relates to the spiritual leaders of Ketis. From St. Mark the Ascetic we have 2000 text on the spiritual law, 226 on those who think they are made righteous by works apart from grace, and a letter to Nicolas the Solitary. From St. Hesychios the Priest we have a note on watchfulness and holiness, from St. Neilos we have a discourse on asceticism, from St. Diadochos of Photiki we have 100 texts on spiritual knowledge and discernment, and from St. John of Karpathos we have a couple of notes written to encourage and instruct some monks in "India," which may be a reference to Ethiopia. In an Appendix we have a stoic collection of texts on the character of men and on the virtuous life that was attributed to St. Antony the Great, followed by a glossary and index.
Among the more fascinating aspects of this deeply interesting text is the way that the authors in general seem to be deeply interested in matters of spiritual warfare while also placing the intellect and the need for internal self-discipline to such a high degree given the fact that these figures, where known at all, are often seen incorrectly as seeking physical discipline largely to the exclusion of intellectual matters. And although this book and its model of spirituality is very different from that of our own place and time, it certainly has a lot to say about tendencies that we can see in our own times that these figures fiercely criticize. Self-esteem is considered as a great sin by these authors, and it is counted as a virtue in our fallen age. Gluttony and sexual immorality run rampant, and here are pointed out as being signs of an immensely decadent spirit. Even though not everything in this book can be taken at face value, including at least one author's straightforward praise of gnosticism as amounting to another way to divine truth alongside theological study, this book contains a great deal that speaks with considerable insight about some of the more common and lamentable evils of our present age, which makes this a book worth wrestling with in the course of one's own study and reflection.
[1] See, for example:
https://edgeinducedcohesion.blog/2015...
[2] https://edgeinducedcohesion.blog/2018...
[3] But see, for example:
https://edgeinducedcohesion.blog/2017...
https://edgeinducedcohesion.blog/2016...
The contents of this book are pretty impressive, especially given that this is only the first volume of a multi-volume set. The contents of this volume alone are over 350 pages in length, and include the writings of numerous ascetics who appear to be descended from the traditions of the Egyptian Desert Fathers. From St. Isaiah the Solitary we have 27 short texts on guarding the intellect. From Evagrios the Solitary we have an outline teaching on asceticism and stillness in the solitary life as well as some texts on discernment as they relate to passions and thoughts, extracts from his texts on watchfulness, and 153 short texts on prayer. From St. John Cassian we have a discussion of eight vices and also a discussion on discernment as it relates to the spiritual leaders of Ketis. From St. Mark the Ascetic we have 2000 text on the spiritual law, 226 on those who think they are made righteous by works apart from grace, and a letter to Nicolas the Solitary. From St. Hesychios the Priest we have a note on watchfulness and holiness, from St. Neilos we have a discourse on asceticism, from St. Diadochos of Photiki we have 100 texts on spiritual knowledge and discernment, and from St. John of Karpathos we have a couple of notes written to encourage and instruct some monks in "India," which may be a reference to Ethiopia. In an Appendix we have a stoic collection of texts on the character of men and on the virtuous life that was attributed to St. Antony the Great, followed by a glossary and index.
Among the more fascinating aspects of this deeply interesting text is the way that the authors in general seem to be deeply interested in matters of spiritual warfare while also placing the intellect and the need for internal self-discipline to such a high degree given the fact that these figures, where known at all, are often seen incorrectly as seeking physical discipline largely to the exclusion of intellectual matters. And although this book and its model of spirituality is very different from that of our own place and time, it certainly has a lot to say about tendencies that we can see in our own times that these figures fiercely criticize. Self-esteem is considered as a great sin by these authors, and it is counted as a virtue in our fallen age. Gluttony and sexual immorality run rampant, and here are pointed out as being signs of an immensely decadent spirit. Even though not everything in this book can be taken at face value, including at least one author's straightforward praise of gnosticism as amounting to another way to divine truth alongside theological study, this book contains a great deal that speaks with considerable insight about some of the more common and lamentable evils of our present age, which makes this a book worth wrestling with in the course of one's own study and reflection.
[1] See, for example:
https://edgeinducedcohesion.blog/2015...
[2] https://edgeinducedcohesion.blog/2018...
[3] But see, for example:
https://edgeinducedcohesion.blog/2017...
https://edgeinducedcohesion.blog/2016...
August 11, 2023
I’m planning over the next year to slowly read through The Philokalia, a 19th century compendium of spiritual texts from the Christian East from the fourth century onwards to the 15th. Its vast, technical, pastoral diversity of writings from monastics of all sorts means to aid the development/reception of the gift of hesychasm - a “state of inner tranquility” and beyond-rational “openness to God” (related to contemplation in the larger sense in both the West and the East).
My favourite class in seminary/theology school was one on prayer and the desert fathers and mothers from the 3rd-6th centuries, taught by Dr Roberta Bondi. It’s had a slow, long-term effect on my prayer, vocation, and understanding of the world, my self, ultimate reality, God, etc. Truly formational for a 23 year old novice.
25 years later, still a novice but in a different season of life, I’m looking forward to diving deeper into the ocean of this wisdom.
My favourite class in seminary/theology school was one on prayer and the desert fathers and mothers from the 3rd-6th centuries, taught by Dr Roberta Bondi. It’s had a slow, long-term effect on my prayer, vocation, and understanding of the world, my self, ultimate reality, God, etc. Truly formational for a 23 year old novice.
25 years later, still a novice but in a different season of life, I’m looking forward to diving deeper into the ocean of this wisdom.
July 8, 2021
i enjoyed this book, even as a practicing Buddhist. mind purification has many names, but the essence is one, and this book is full to the brim with the substance. not a quick or easy read, it is to be digested slowly and many times over, and the advice is to be applied in life, otherwise one misses the whole point. the journey is worth it.
August 8, 2021
Spiritual wisdom (mostly monastic) from the early centuries of Christianity gathered in this first volume of The Philokalia. The highlights, no doubt, are the contributions of Evagrius and Cassian. This is a work not to read but to savor.
Read
December 4, 2013This book is not for the average thinker. In order to understand it, one must understand the Eastern Orthodox Religion. The book is a based on how a orthodox monk or layperson should conduct their lives. It is a step by step journey into protecting the nous, heart, and mind from everyday temptations that many of us might take for granted. This is all done for the sake and salvation of one's soul. For some, I probably am not making any sense...That's how complicated this book can be. Regardless, I love this book!
November 24, 2014
The only thing that bothers me about this translation is that the word 'intellect' is used for the Greek word 'nous'. I do not think it would have been bad to transliterated certain Greek words (in this case, nous) to get the English speaking audience familiar with this term--and also to avoid misunderstanding of words like 'intellect'
August 4, 2012
Not finished, yet, but already a 5 Star read. Meat, not milk. Just pray that you are able to "remove your sandals" before approaching this "holy ground", for if you keep them on, you may do yourself more harm than good.
Want to read
August 6, 2014A treasury (4 of 5 planned volumes have been published and translated into English that I've found) of spiritual wisdom from our Eastern ascetic brothers of the Orthodox church. One place to explore the use of the Jesus Prayer, and attempts to live out Paul's call to pray without ceasing.
April 6, 2007
Quickly put, these books are the advanced texts for the Christian spiritual life. If you want to know the depths, you'll find them here.
April 4, 2015
Very dense, but very rewarding as well.
October 24, 2016
So much wisdom! I loved the writings of Hesychios in particular.
January 5, 2023
There is much that is good, wise and holy in this compilation of writings by Greek Orthodox saints. It is an important book for the Greek Orthodox and Russian Orthodox churches. For all of the time I have spent reading Russian books, I have had an incomplete understanding of the Orthodox church, and this book helped me to fill that gap. These materials were written over the course of more than a thousand years. Other than the bible, I don't think that I have read any other book that took that long to write. Most of these texts are addressed to monks with advice about how to live a life dedicated to God. I was drawn to the parts that advocated a life of simplicity, service, detachment, giving up worldly goods, unceasing prayer and contemplation. I was glad to find that the emphasis was on simplicity, not on suffering and self mortification. However, there were other parts that focused on demons and sin that I found much harder to digest. Essays I like included St. Isaiah on Guarding the Intellect, Evagrios on Ascetisim and Stillness in the Solitary Life and St. Diadochos on Spiritual Knowledge and Discrimination. I was not so fond of St. John Cassian on the Eight Vices or St. John of Karpathos' writings to the monks of India.
I was interested to read about the much prized concepts of intellect and discrimination. Intellect as the term is used here is not the rational mind, but a much higher mental faculty which encompasses a capacity for understanding divine truth by means of immediate experience or intuition. And discrimination is an ability to know the difference between holy thoughts and evil thoughts, which seems like an obvious thing, but according to these authors is a quality that needs to be cultivated and is lacking in many people.
In reading this book I had a brief fantasy of retiring from the world to live out my days as a lay brother at a monastery on Mt. Athos, pursuing a life of quiet, spirituality and contemplation. Of course, I'd have to overcome some major obstacles, starting with being Jewish and an unbeliever and not knowing a word of Greek, but it is a calming thought and probably better for my inner being than to fantasize about winning the lottery.
I was interested to read about the much prized concepts of intellect and discrimination. Intellect as the term is used here is not the rational mind, but a much higher mental faculty which encompasses a capacity for understanding divine truth by means of immediate experience or intuition. And discrimination is an ability to know the difference between holy thoughts and evil thoughts, which seems like an obvious thing, but according to these authors is a quality that needs to be cultivated and is lacking in many people.
In reading this book I had a brief fantasy of retiring from the world to live out my days as a lay brother at a monastery on Mt. Athos, pursuing a life of quiet, spirituality and contemplation. Of course, I'd have to overcome some major obstacles, starting with being Jewish and an unbeliever and not knowing a word of Greek, but it is a calming thought and probably better for my inner being than to fantasize about winning the lottery.
January 23, 2025
I have waited a long time before reading it. There is no order to tackle the richness of orthodoxy, but it's often said to read first the lives of the saints, then the sayings of the desert fathers and finally the philokalia. And I don't think I have ever read a better book to understand in a more practical manner how to get closer to God. One might think that this being written for monks exempts us from applying these precepts, but there is no such distinction in Orthodoxy. Whether living in the world or having forsaken its comfort, we are all called to pursue righteouness (and the rest will be given to us in abundance). This book also made me realise once again the futility of worldly wisdom. Everybody is getting crazy about books such as Marcus Aurelius' meditations and the likes. It's part of a bigger trend to make us think that this is the pinnacle of wisdom. Well, despite knowing this, reading the Philokalia humbled me and showed how short I fall from the Glory of God. And it would be better to have one volume of the Philokalia by your side than all those other books combined. God bless.
April 2, 2024
Deep, deep, deep spiritual book from the monastic literature. It provides guidance and insight into seeking union with God and working with Him to establish His kingdom in one's heart. It provides practical steps on aspects of the spiritual warfare.
The Philokalia means the love of beauty. It is a collection of monastic texts written between the 4th and the 15th century. St Nicodemus of the holy mountain and Macarios of Corinth compiled these texts in the 18th century
Some recommendations when reading:
1. It would be useful to keep in mind that it was written by monks and for monks.
2. The glossary is important to understand some concepts. Some of the terms, e.g. intellect, differ from that what we use them for.
3. It is recommended to be read it slowly. And on particular topics, e.g. on patience.
4. It is helpful to read it under the guidance of spiritual fathers to avoid misinterpretations.
The Philokalia means the love of beauty. It is a collection of monastic texts written between the 4th and the 15th century. St Nicodemus of the holy mountain and Macarios of Corinth compiled these texts in the 18th century
Some recommendations when reading:
1. It would be useful to keep in mind that it was written by monks and for monks.
2. The glossary is important to understand some concepts. Some of the terms, e.g. intellect, differ from that what we use them for.
3. It is recommended to be read it slowly. And on particular topics, e.g. on patience.
4. It is helpful to read it under the guidance of spiritual fathers to avoid misinterpretations.
June 14, 2019
Nonfiction. This book is a collection of texts (quotes and lengthy paragraphs), essays and letters written by Orthodox Christian spiritual masters. Volume 1 covers the 4th to 15th centuries. There is a glossary in the book to help with words whose meanings are singular to their culture. These men were contemplatives writing for other contemplatives, so there is much spiritual wisdom in their words. Some thoughts are difficult and some don’t apply to the laity. Others are suitable for contemplation, such as, “Just as a rough sea naturally subsided when oil is poured upon it, so the soil readily grows calm when anointed with the grace of the Holy Spirit.” From St. Diadochos of Photiki. Personal lessons gleaned were the importance of stillness in one’s prayer life and effective use of the Jesus Prayer.
December 3, 2019
This isn't a book you read per se, but I have meditated on enough of the texts to give an opinion.
These writings, particularly the writings on controlling the intellect by Evagrios The Solitary, have changed my life, especially I approach temptation and alms (although this latter point is only hinted at in the 27 Texts on Guarding the Intellect by St Isaiah the Solitary).
If I had one slight criticism, I don't agree with the choice to put The work on the intellect by St Anthony in the Appendix. It may well be scholarly opinion that it was an earlier stoic or platonic work, but If I were publishing such a translation I would trust St Makarios Of Corinth and St Nikodemos Of The Holy Mountain's judgement by virtue of the sainthood (even if, as a catholic, I do not recognise them as such formally).
These writings, particularly the writings on controlling the intellect by Evagrios The Solitary, have changed my life, especially I approach temptation and alms (although this latter point is only hinted at in the 27 Texts on Guarding the Intellect by St Isaiah the Solitary).
If I had one slight criticism, I don't agree with the choice to put The work on the intellect by St Anthony in the Appendix. It may well be scholarly opinion that it was an earlier stoic or platonic work, but If I were publishing such a translation I would trust St Makarios Of Corinth and St Nikodemos Of The Holy Mountain's judgement by virtue of the sainthood (even if, as a catholic, I do not recognise them as such formally).
February 21, 2018
This is not a book I would recommend for the casual reader but it does have some excellent value in three areas. If you are interested in the history of the church, or early Greek Orthodox mysticism This is probably one of the best origional sources you can get your hands on. I would also strongly recommend this book as a set of meditations or devotionals for pretty much anybody. As a Western Christian, it was a challenge to my normal way of viewing certain spiritual matters, but I have long had a passion of the desert fathers and reading many of their own words helps me to put a much better context on their life and thought.
July 10, 2025
I feel like I’ve been reading this for years, but I’m surprised that it’s been only less than a year!
The first volume of The Philokalia has been deeply impactful on many levels, and I look forward to continuing to read the next several volumes. This is not a work to read straight through, but over time; it needs to be prayerfully savored to even begin to be understood (which is not to say that I did understand it all - I think that would take multiple re-reads - but just to say that slow, prayerful reading was a helpful method of reading the texts).
The first volume of The Philokalia has been deeply impactful on many levels, and I look forward to continuing to read the next several volumes. This is not a work to read straight through, but over time; it needs to be prayerfully savored to even begin to be understood (which is not to say that I did understand it all - I think that would take multiple re-reads - but just to say that slow, prayerful reading was a helpful method of reading the texts).
August 23, 2020
Philokalia is a masterpiece in the history of Christianity and in the long tradition of christian spiritual writings. And yes, it's about the spiritual warefare against sin and evil that is going on in the soul and in human life. I see a clear connection between "The Concept of Anxiety" and "Disease unto Death" of Kierkegaard and Philokalia (see Evagrios The Solitary and others).
Soli Deo Gloria
Lutheran Vicar
Christian Langballe - Denmark
Soli Deo Gloria
Lutheran Vicar
Christian Langballe - Denmark
March 28, 2025
Too true to be able to be digested by a normal human like myself...every single Christian before leaving to go to school to learn the worldly things should mandatorily made to read the philokalia after Bible....so that he understands who our a"GOD" is and what has he done for us despite of no obligation to do so....Purely unselfish...just for the salvation of Humankind...Praise the Lord God always every single time...
June 7, 2025
St mark the ascetic best text followed by the 100 Indian texts (imagining they're whatsapp spam still makes me giggle). Every text emphasises the importance of not being a fatty and being quiet. the last text was neoplatonism and interesting anyway. the breakdown of thoughts was important and will be nousmaxxing from now on. Hesychios is very cool, and also enjoyed the diogenes reference in Neilos
July 25, 2025
One of those books you have to live with and always have on you to fully understand. While there are definitely some parts of the church fathers that I don’t understand or think are particularly helpful (Tertullian’s views of women, as an example), it’s largely excellent brain food and wonderful stuff to chew on. Silence and stillness are keys to humility and the watchful life brings us closer to the Most High. Wonderful translation of a wonderful book.
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