M
Mickey
Guest
Anyone who understands the nature of prelest or spiritual deception will recognize in this description of “Christian Yoga” precisely the characteristics of those who have gone spiritually astray, whether into pagan religious experiences or sectarian “Christian” experiences. The same striving for “holy and divine feelings,” the same openness and willingness to be “seized” by a spirit, the same seeking not for God but for “spiritual consolations,” the same self-intoxication which is mistaken for a “state of grace,” the same incredible ease with which one becomes “contemplative” or “mystical,” the same “mystical revelations” and pseudospiritual states. These are the common characteristics of all who are in this particular state of spiritual deception. But the author of Christian Yoga, being a Benedictine monk, adds some particular “meditations” which reveal him as fully in the spirit of the Roman Catholic “meditation” of recent centuries, with its free play of fantasies on Christian themes. Thus for example, having meditated on a theme of the Christmas Eve mass, he begins to see the Child in the arms of His Mother: “I gaze; nothing more. Pictures, ideas (associations of ideas: Saviour-King-Light-Halo-Shepherd-Child-Light again) come one after the other, march past… All these pieces of a sacred puzzle taken together arouse one idea in me… a silent vision of the whole mystery of Christmas.” Anyone with the slightest knowledge of Orthodox spiritual discipline will see that this pitiable “Christian yogi” has fallen handily into a trap set by one of the lesser demons that lie in wait for the seeker of “spiritual experiences:” he has not even seen an “angel of light,” but has only given way to his own “religious fancies,” the product of a heart and mind totally unprepared for spiritual warfare and the deceptions of the demons. Such “meditation” is being practiced today in a number of Roman Catholic convents and monasteries.
The fact that the book concludes with an article by the French translator of the Philokalia, together with excerpts from the Philokalia, only reveals the abyss that separates these dilettantes from the true spirituality of Orthodoxy, which is totally inaccessible to the modern “wise men” who no longer understand its language. A sufficient indication of the author’s incompetence in understanding the Philokalia is the fact that he gives the name “prayer of the heart” (which in Orthodox tradition is the highest mental prayer, acquired by very few only after many years of ascetic struggle and being humbled by a true God-bearing Elder) to the easy trick of reciting syllables in rhythm with the heartbeat.
Fr Seraphim Rose
The fact that the book concludes with an article by the French translator of the Philokalia, together with excerpts from the Philokalia, only reveals the abyss that separates these dilettantes from the true spirituality of Orthodoxy, which is totally inaccessible to the modern “wise men” who no longer understand its language. A sufficient indication of the author’s incompetence in understanding the Philokalia is the fact that he gives the name “prayer of the heart” (which in Orthodox tradition is the highest mental prayer, acquired by very few only after many years of ascetic struggle and being humbled by a true God-bearing Elder) to the easy trick of reciting syllables in rhythm with the heartbeat.
Fr Seraphim Rose