I think we are all familiar with the teaching of the dark night from the RCC, but does the Eastern Orthodox Church have a similar teaching?

Caneman

Caneman,

You bring up an interesting question. Although I have the first four volumes of the Philokalia, I got stuck halfway through volume II a few years back, and have not returned to it. Had a freind in a centering prayer group, who married the girl who dumped me, that rascal, who wore out his first set.

Publication of the Philokalia in an inexpensive English edition is IMO, one of the best kept secrets of the modern mystical movement. Really big stuff here, like The Way of the Pilgrim.

Worth investigating. Let me know...

http://en.wikipedia.org/wiki/Philokalia

shalom

I got about as far as you did when I tried to read my set of the Philokalia! Has someone summarized the teachings in there along the lines that Dubay has summarized Teresa and John?

Caneman

Ask and ye shall recieve, oh Caned-one!

http://www.amazon.com/Sayings-...tudies/dp/0879079592

A Happy Reader:

quote:

15 of 15 people found the following review helpful:
[5.0 out of 5 stars] few better places to start on desert monasticism, January 18, 2007
By Daniel B. Clendenin "PhD" (www.journeywithjesus.net) - See all my reviews
[(TOP 1000 REVIEWER)] [(REAL NAME)]
For thirty years now Sister Benedicta Ward's translation of the sayings of 131 of the earliest monastics has served as an indispensable text for English speakers. In addition to her brief foreword and short biographical introductions (when they are known), the book includes simple maps on the inside front and back covers, a short glossary of terms, a chronological table of key events in the development of desert monasticism, a bibliography that is all too short and badly dated, and then two indices of key concepts, people and places. The sayings themselves stand alone without commentary. For contemporary extrapolations one can turn to the fine books by Archbishop Rowan Williams (Where God Happens, 2005) and John Chryssavgis (In the Heart of the Desert, 2003). For more complete primary resources, see the two works by John Cassian (360-435), Institutes and Conferences (900-plus pages), in which Cassian relates what he learned from and about the earliest monastics.

Beginning in the third century, three monastic experiments emerged in Egypt. St. Anthony (251-356), an uneducated Copt, is generally hailed as the father of the hermit monasticism centered in lower Egypt. Thanks to The Life of Saint Anthony by Athanasius, we know as much or more about Anthony than any other of the early ascetics. Other monks cooperated and collaborated in "cenobitic" monasticism. Pachomius (290-347) is generally credited with instigating this communal form of flight to the desert. Finally, in Nitria and Scetis small groups of monks lived near one another under the direction of an elder or "abba." In addition to Egypt, desert monasticism flourished in Syria, Asia Minor and in Palestine.

It's easy to dismiss the eccentricities of a Simon the Stylite (d. 459), who sat atop a fifty-foot pole outside of Antioch for forty years, or the ascetic excesses of food and sleep deprivation, but we honor these saints for their unique experimental spirituality that explored just what the words of Jesus might mean: "Deny yourself, take up your cross, and follow me." They stopped at nothing in "their lifetime of striving to re-direct every aspect of body, mind, and soul to God, and that is what they talked about" (Ward) in these "sayings."

In these sayings we are taught to "expect temptation until your last breath." That means doing battle with one's inner appetites, drives, thoughts, attachments (for example, to wealth) and desires. It also means the further you travel on the Christian journey the more you realize the breadth and depth of the struggle. Consequently, these monastics were above all things modest, non-judgmental, and deeply tender in regard to our human weaknesses. They were reluctant to take Christian office, made the certainty of their death a force for good in life, modest in what they thought they might know about Scripture, eager to keep silent, and appreciative of the diverse ways that each monk worked out his salvation. Ultimately, and in contrast to so much Christian spirituality of today, these desert monastics recommend a "hidden" form of discipleship, the focus of which is the interior geography of the human heart regardless of where they body finds itself. I have found these ancient saints to be wise guides for our contemporary world.

I have this book and 131 Fathers are quoted. Since Trappists have direct experience with the teachings, knowing what to include and what to leave out, It is possibly the answer in whole or in part to Caneman's quest. If you would like to read this book together, please let me know...

shalom,

a desert place, alone, to pray

spoonboy

Caneman,

I take your question very seriously. I am wondering
what might help, and for selfish reasons, as I feel that it may help me as well. What do you make of these, if I may ask?

http://www.hesychasm.ru/en/library.htm

I'm having some dark night. It's wonderful and terrible at the same time. As for the dark night of the Spirit, give me twenty years and Lord willing I may know something about that.


Father Keating has written some about Anthony in
Invitation to Love, but I am not sure what you are looking for. A group or a director of some kind can be helpful. I don't know...




<http://www.americancatholic.org/Messenger/gfx/qs_up.gif> THE DARK NIGHT OF THE SOUL: A Pyschiatrist Explores the Connection Between Darkness and Spiritual Growth, by Gerald G. May, M.D. HarperSanFrancisco. 199 pp. $14.95.

Reviewed by the REV. LAWRENCE M. VENTLINE, D.Min., a Catholic priest and licensed psychotherapist, who is currently on special assignment for the Archdiocese of Detroit. His latest book is Securing Serenity in Troubling Times: Living a Day at a Time (Xulon Press).

ONE?S DARKEST MOMENTS lead to the freedom and joy that come from authentic spiritual growth, finds this physician-turned-spiritual director. A psychiatrist from Shalem Institute for Spiritual Formation in Bethesda, Maryland, May explores in seven chapters the connection between darkness and spiritual growth.

Dr. May shows how the drive for perfection leaves little room for one?s dark side (shadow, to use Jung?s term) as a key ingredient in the spiritual life. A cancer survivor himself and now a candidate for a heart transplant, May finds consolation in his own desolation in the thoughts of John of the Cross and Teresa of Avila. Both saints knew psychology well, long before it became a formal field of study.

?With amazing accuracy they described psychological phenomena that would later be called defense mechanism, behavioral conditioning, addictive and affective disorders, and psychosis.? May admits that, in his opinion, ?they had clearer insights into the dynamics of consciousness and attention than most modern neuroscientists do.?

Without a doubt, these two mystics were on a quest to find God; psychology was merely a tool to appreciate and understand the struggle.

In converting trials into graced events, these 16th-century Spanish mystics discovered that ?in the dark night? there was a letting go of addictive control, powerlessness and freedom. One?s dark night, May concludes, gives way to depth, dimension and fullness in the spiritual life.

Out of the ?night? comes the dawn, and love is born from the experience of dawn, May suggests.

Spiritual guide and Thomas Merton specialist Joann Loria of Detroit said, ?This book was the best commentary I have ever read on the Dark Night experience.? I concur.

May?s comparisons of Teresa of Avila and John of the Cross are gripping. Where John is analytical, Teresa is gentle, earthy, even sensuous in her writings.

A brief example of quest is in John?s Spiritual Canticle, where the bride (soul) screams to her lover (God): ?You fled like a deer after wounding me, and I went out, calling for you, and you were gone.? In their frustration, John calls this episode ?God?s games,? while Teresa of Avila calls it ?war.? It is the ?wound of love? for both of them, however. Affirming life as ?neither cruel nor antagonistic,? love is about liberating, enlivening, longing and seeking, they conclude.

May?s own journey of despair and hope?against the backdrop of mystics who pointed a way to depth and meaning?leads the reader to experience deepening trust in the face of pain and heartaches.

You can order THE DARK NIGHT OF THE SOUL: A Pyschiatrist Explores the Connection Between Darkness and Spiritual Growth from St. Francis Bookshop.



<http://www.americancatholic.org/Messenger/gfx/qs_up.gif> JOURNEY IN A HOLY LAND: A Spiritual Journal, by M. Basil Pennington, O.C.S.O. Preface by Thomas Keating, O.C.S.O. Paraclete Press. 177 pp. $21.95.

Reviewed by HILARION KISTNER, O.F.M., editor of Homily Helps, published by St. Anthony Messenger Press.

A QUESTION pops up as soon as one reads the title: Why call the book Journey in ?a? Holy Land rather than Journey in ?the? Holy Land? After all, the substance of the book deals with the author?s spiritual adventures in the Holy Land. My take on the title is this: Granted the importance of the material locations, more important are the prayerful experiences of the author about the holy land of his inner life with God.

We learn a good bit about Pennington from the Preface by his former abbot, Thomas Keating, and from the author?s own statements. The Preface by Keating is the homily he delivered for Pennington?s funeral. From this homily and from the author?s own statements, we gather that Pennington was larger than life, exuberant, adventuresome, a man ready for any challenge, an initiator of action. He was also prayerful, introspective, aware of his limitations and his need for God?s grace and forgiveness.

In the course of his journey, the author refers frequently to centering prayer, for which he had become famous through his books and lectures. But in this book he is more concerned about the events that took place in various locations of Palestine and the New Testament passages that describe these events. He provides his own translations of the New Testament texts and appends his prayerful reflections.

His reflections are insightful and practical. Here are some examples:

In Nazareth he quotes and meditates on Luke 1:26-38, the Annunciation. He spent a long time in silence. He then engaged in centering prayer, losing himself in God?s presence. He has a sense of the Word being made flesh anew in his own life. He observes that we can do nothing better in our lives than to provide another life for the Word in our world today.

After this, he quotes Luke 4:16-30. Though the scene begins and remains a beautiful and marvelous narrative of Jesus? claim to be the fulfillment of Isaiah 61:1-3 (?The spirit of the Lord GOD is upon me...?), Pennington reflects on the rejection of Jesus by his townspeople. He concentrates on the terrible experience it had to be for Mary. At that time and in the future, Mary must have suffered from the snide remarks of the people of Nazareth.

Pennington confesses that there is something about Nazareth he does not like. Yes, he does revere it as the place where the Son of God became flesh. Mary?s sufferings, however, remind him how religious-minded people can sometimes be nasty.

At Calvary, Pennington notices the strange mingling of languages, activities, groups moving about or resting. He wonders whether Calvary should be like this. Maybe so. Maybe it is a reminder that Jesus? passion, even though the greatest act of love, played itself out in mayhem. It points to the fact that Jesus did not hesitate to immerse himself in a world that was far from perfect in order to permeate it with the grace and love of God.

These examples indicate, I think, the flavor of Pennington?s reflections in the Holy Land. They also suggest the simplicity of his style. He does not seem to make any special effort to tickle the ears with fancy language. This leads to a feeling of immediacy: He is in direct contact with whoever is willing to listen.

The book has a map of main sites in the Holy Land visited by the author.

In general, this is a fine book. Those who read it with prayerful care will come to a deeper appreciation of the Gospels and a closer walk with God in the holy land of their spirituality.

You can order JOURNEY IN A HOLY LAND: A Spiritual Journal from St. Francis Bookshop.

These books perhaps...I'm just splashing around in the water here...what helps me? Everything...
people nature god books music sunsets streams

freinds like you

god bless

Caneman,

How about this from John Cassian's Conferences?

http://www.hermitary.com/solitude/acedia.html

quote:

When this [acedia] besieges the unhappy mind, it begets aversion from the place, boredom with one's cell, and scorn and contempt for one's brethren, whether they be dwelling with one or some way off, as careless and unspiritual-minded persons.

All of the above have plagued me, and still do. The answer is more growth... Although Merton saw
the East as severe, and Buddha might share this view, some self-mortification can be beneficial, especially early on. Just my opinion, FWIW.

I watched Keating show this quite brilliantly on video:

http://www.centeringprayer.com...macy/intimacy08c.htm

Is this getting us anywhere, or are we still looking?

Caveman,

I was just thinking about how ambitious I have been.
If you had asked me six years ago what I was going to do, I would have told you that I would join the Trappists. Instead, I have been on a roller-coaster
ride of spiritual materialism, attempting to match
Thomas Merton's reading list. Lol! Em-bar-assing to be sure, I cried for the moon, and the moon would not have me...

Anyways, these books are pretty good:

http://orthodoxwiki.org/Ephraim_of_Philotheou
http://orthodoxwiki.org/Joseph_the_Hesychast

Even better:

http://www.amazon.com/Monastic...ychast/dp/0966700015

Have not read them cover to cover, but the tradition has survived the Communists, if only just, and for that, I am truly grateful.

We are perhaps no closer that when you asked the question. Perhaps something will come to us from,

well,

You-Know-Who... (Romans 9:28)

Caneman,

Eureka! Glory Adios, amigo!

http://ocafs.oca.org/FeastSaintsLife.asp?FSID=100216

quote:

St Anthony spent twenty years in complete isolation and constant struggle with the demons, and he finally achieved perfect calm. The saint's friends removed the stones from the entrance , and they went to St Anthony and besought him to take them under his guidance. Soon St Anthony's cell was surrounded by several monasteries, and the saint acted as a father and guide to their inhabitants, giving spiritual instruction to all who came into the desert seeking salvation. He increased the zeal of those who were already monks, and inspired others with a love for the ascetical life. He told them to strive to please the Lord, and not to become faint-hearted in their labors. He also urged them not to fear demonic assaults, but to repel the Enemy by the power of the Life-Creating Cross of the Lord.

Since God is no respecter of persons, I believe that we can all do this if we are willing to do what Anthony did. Surrender all and don't worry about your sister. Fight the devil, reverse the aging process, work miracles, etc.

I think I want written directions first about what's going to happen before I commit, but even Abraham had to become willing to sacrifice his first born son. This Dark Night ain't for sissies.



I sometimes wish I had never heard about the Dark Night at all...


shalom,

spoonboy

SB, sorry I haven't checked this thread in a few days, looks like you have been busy... The teaching of the dark night, of sense and spirit, seems to be stops along the journey that are accepted in the RCC... Since the EOC is also on the same journey I was just curious if they have articulated the same stops along the way?

I have studied some of the writings and teachings of hesycham, and I believe there are treasures there to find that can help us on our own journey of love into the presence of Jesus (particulary the breathing prayers as meditation)... I just haven't seen teachings that specifically describe "the transition from meditation to contemplation" and "the complete abandoment of God in the dark night of spirit"... from what I understand the EOC has no similar teachings. But I wonder if they really do, it is just described in a different way?

Caneman

Caneman,

I was wondering why you weren't responding. Anyways,
I've been turning it over in my mind since it is indeed a very good question to ask, and here is what's coming up:

We are not the same people we were when this theology of theotokos was formed. Already in fifteenth century Spain we have this Renaissance
idea forming with stories of romantic love rather than arranged marriages, the Cartesian split between science and spirituality, the Age of Exploration and a hundred things going on.

The generation of mystics preceding Blessed Saints John and Teresa.such as Bernardin De Laredo, had also come from this cultural awakening. The Philokalia was written in another part of the world before this all happened, and
the psychological and individualistic notions which were taking shape in sixteenth century Spain
were not present. Sure, they read the Desert Fathers, but the milieu which the were swimming in
was a different pool with a different temperature and saline content, etc.

I am not a scholar, but surely someone, perhaps even Merton has given this some thought and could
explain it much more clearly than I can.

Does that seem to make any sense?

shalom

quote:

Originally posted by spoonboy:
I am not a scholar, but surely someone, perhaps even Merton has given this some thought and could
explain it much more clearly than I can.

LOL, here is a holy coincidence... I was just going to post that I had just picked up a book titled "Merton & Hesychasm, the Prayer of the Heart"... is that too funny or what?! Jesus has a sense of humor.

This book is 507 pages, and I think there will be some answers to this question in there... I will let you know. Now, if I just had enough time to read all these books...

Caneman

Caneman,

I'll bet that's a good book. Merton was very human and a modern person, so we are indeed fortunate to
have him as a guide. He was always longing for solitude and retreat, and hesychasm had it's appeal
for him. He went through that stage and phase a good deal. The book could be several hundred pages of Merton on hesychasm, at a transrational thought level, and would likely be stimulating.

He moved on though, into Sufism and Zen and the mysteries of Tibet and of India. He did not believe in reincarnation, and remained a Christian
to the end of his life, saying the offices each day as a good Trappist would. I admire him and have grown very fond of him. A great man indeed.

Still, reading Merton on hesychasm is sort of third hand, and a book about Merton is sort of
fourth hand, which is what always happens to religion and why renewal must be continual.

We all wind up alone in the dark and naked before Him...

What Caneman and spoonboy do with all of this is very important, since the level we can reach through guides like Merton and our own efforts, and most of all Grace will determine the impact on the lives we touch.

It could mean years in the cave. It could mean being pulled into the world, as Merton was. I don't know...we all have a mission. We are so blessed to get this far...people are falling off the ladder...


http://orthodoxwiki.org/Ladder_of_Divine_Ascent

http://orthodoxwiki.org/Horologion