The Philokalia

Love of the Beautiful: An Anthology of Orthodox Spiritual Wisdom

Origins and Compilation

The Compilers

The Philokalia emerged from an 18th-century spiritual renewal movement centered on Mount Athos. Two remarkable figures led this effort:

St. Nikodemos of the Holy Mountain (1749–1809) was a prolific Athonite monk, scholar, and spiritual writer. A polymath who edited liturgical texts, wrote original spiritual works, and adapted Western devotional literature for Orthodox use, he brought formidable learning and spiritual depth to the compilation.

St. Macarius of Corinth (1731–1805) was a bishop and spiritual father who encouraged and supported Nikodemos's work. Together, they gathered manuscripts scattered across Athos and other monastic centers, preserving and organizing texts that might otherwise have been lost.

Publication and Spread

The first edition was published in Venice in 1782—appropriately, in the Greek-speaking diaspora that preserved Orthodox culture under Ottoman rule. The work quickly found readers hungry for authentic spiritual guidance.

The Slavonic translation, called the Dobrotolyubie, appeared in 1793 through the efforts of the Ukrainian monk Paisius Velichkovsky (1722–1794). Paisius had himself revived hesychast practice at his monastery in Moldavia and saw the translation as essential for Slavic Christians. The Dobrotolyubie profoundly influenced Russian spirituality, including the startsy tradition and the famous "Way of a Pilgrim."

English translations began appearing in the 20th century, with the complete five-volume translation by G.E.H. Palmer, Philip Sherrard, and Kallistos Ware being the standard reference. This translation made the Philokalia accessible to Western seekers and contributed to the contemporary contemplative renewal.

Structure and Contents

The Philokalia contains writings from approximately 36 authors spanning over a millennium. The texts are roughly chronological, allowing readers to trace the development of hesychast teaching from its desert origins through its Byzantine flowering.

Key Authors and Texts

Core Teachings

Watchfulness (Nepsis)

Nepsis is the vigilant attention that monitors the movements of thoughts and impulses in the soul. The hesychast learns to catch thoughts at their first arising—before they develop into fantasies, passions, and actions. This is not anxious self-monitoring but peaceful alertness, rooted in the presence of God.

The fathers describe the mind as a gatekeeper: it must inspect every thought that seeks entry, admitting those from God and rejecting those from the enemy or the disordered self. This practice of guarding the nous is central to the entire Philokalic tradition.

"Watchfulness is a spiritual method which, if sedulously practiced over a long period, completely frees us with God's help from impassioned thoughts, impassioned words and evil actions."

Prayer of the Heart

The goal of hesychast practice is for prayer to descend from the head to the heart—to become not merely verbal or mental but a continuous movement of the whole person toward God. The Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me, a sinner") is the primary vehicle for this descent.

Various authors describe stages: first, the prayer is said with the lips; then it becomes mental and requires effort; finally, it becomes "self-acting," continuing spontaneously in the heart even during sleep. This is what the fathers call "prayer that prays itself"—the gift of unceasing prayer.

The Psychosomatic Method

Several Philokalic authors—especially Nikiphoros the Monk and Gregory of Sinai—teach a physical technique for prayer. This involves:

• Sitting in a lowly posture, often bowed
• Bowing the head toward the chest
• Regulating the breath, often synchronizing it with the prayer
• Directing attention inward to the heart region

These techniques are not magic but aids to concentration—ways of using the body to support inner attention. The fathers warn that they must be practiced under guidance and never confused with the prayer itself. The goal is not technique but encounter with Christ.

Theosis (Deification)

The ultimate goal of all Philokalic teaching is theosis—the transformation of the human person through participation in divine grace. The Philokalia preserves the patristic conviction that humans are created for union with God, not merely forgiveness or moral improvement.

This transformation occurs through grace, not human effort alone. The practices of the Philokalia—nepsis, the Jesus Prayer, asceticism—are not techniques for achieving enlightenment but ways of opening to the Spirit's transforming work. As Gregory Palamas articulated, we participate in God's energies (His self-giving activities) while His essence remains transcendent.

Dangers and Safeguards

The Philokalic fathers are acutely aware of spiritual dangers. The path to God passes through territory where self-deception and demonic influence are real possibilities.

Prelest (Spiritual Delusion)

The concept of prelest runs throughout the Philokalia. This spiritual delusion takes many forms: imagining oneself more advanced than one is, mistaking demonic or psychological phenomena for divine experiences, becoming attached to visions or experiences rather than to God Himself.

The remedies are consistent: humility, self-distrust, obedience to a spiritual father, grounding in Scripture and tradition, and refusal to seek or cling to extraordinary experiences. The Philokalic tradition strongly warns against visualization or imagination in prayer.

The Need for Guidance

Almost every Philokalic author insists on the necessity of a spiritual father. The path is too subtle, the heart too deceptive, and the demons too clever for one to navigate alone. A guide who has walked the path can discern where the disciple truly is, expose self-deception, and provide tailored counsel.

This emphasis on spiritual direction is not optional but essential. Those without access to an experienced father should proceed cautiously, relying on the guidance embedded in the texts themselves and the wisdom of the Church.

How to Read the Philokalia

The Philokalia is not meant to be read straight through like a novel. It is a reference work, a treasury to be consulted according to need. Different texts suit different stages of the spiritual journey.

The Philokalia's Continuing Influence

The Philokalia has shaped Orthodox spirituality for over two centuries and increasingly influences Christians of all traditions. Its impact includes:

• Russian Spirituality: Through the Dobrotolyubie, it shaped the startsy of Optina, Seraphim of Sarov, and the entire 19th-century Russian renaissance
• The Way of a Pilgrim: This beloved anonymous classic is Philokalic spirituality in narrative form
• Mount Athos: The Philokalia remains central to Athonite formation
• Ecumenical Influence: Writers like Thomas Merton, Kallistos Ware, and the Taizé community have brought Philokalic wisdom to Western Christians
• Contemporary Renewal: The Jesus Prayer movement and contemplative renewal owe much to Philokalic rediscovery

Frequently Asked Questions