Entry into the Philokalia

There is a curious debate going around in the American Orthodox Churches on whether or not people should read the Philokalia. The argument seems to come in various forms which I have heard. One, "I am a sinner and the Philokalia is for saints." Or two, "The Philokalia is like high-school reading material, whereas the Desert Fathers are like junior-high reading material. The Lives of Saints are elementary school reading materials... I am at a spiritual elementary school reading level." Over the last year, I have decided these are poor excuses and maybe a feeble attempt at humility or maybe worse: excuses to not push oneself in the Christian life.

Over the last year among monks, I was recommended certain segments of the Philokalia to read for my benefit. I was never told "You have to read the Philokalia." I was never told, "Find parts of it which you think will help you." This was never the approach anyone took. The Philokalia is a collection of spiritual writings by prayerful Fathers in no particular order, it seems. So, you pray, you struggle in asceticism, then someone more experienced than you says, "You should take a look at this specific text." So read it, then read it again, maybe read it a few times; and then receive much benefit from it. It is a very natural and organic approach to these writings based on one's own spiritual life of prayer.

That being said, this was my experience. Recently, I was given a very helpful guide which seems to be common practice for approaching these sacred texts. David (from here) has a few articles concerning this topic too. It is the approach with Fr. Maximos Constas gives us. He wrote the following:

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THE TRADITIONAL PATH OF ENTRY INTO THE PHILOKALIA

Before reading any of the works in the Philokalia, it will be helpful to read the following two items. The first is St. Nikodemos’ outstanding summary of all the principle doctrines and practices that the reader will encounter on the traditional path of entry into the Philokalia. The second is his Introduction to the Philokalia, which was omitted by the English translators.

• St. Nikodemos of the Holy Mountain, “Guarding the Mind and the Heart,” in id., A Handbook of Spiritual Counsel, trans. P. Chamberas (New York, 1989), 153-172.
• St. Nikodemos of the Holy Mountain, “Introduction to the Philokalia,” trans. C. Cavarnos, The Philokalia, vol. 1 (Belmont, 2008), 27-40.

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The following works constitute the traditional path of entry into the Philokalia. When read in this order, they gradually and wisely initiate the reader into the practices of inner attention, spiritual sobriety, and the Prayer of the Heart. Moreover, they amply demonstrate the Biblical and Patristic foundations of these practices, as well as their direct connection to the sacramental life of the Church. Because the mind must first be recalled from its many distractions, these works encourage the practitioner to use the breath as a way to lead the mind to the heart, and from there to invoke the name of Jesus Christ. Having read and understood the basic principles and practices presented in these works, one may afterwards move more freely throughout the other works in the Philokalia.

1. St. Nikephoros the Hesychast, On Watchfulness and the Guarding of the Heart (EPh 4:194-206).

2. Saints Kallistos and Ignatios, Directions to Hesychasts (WfPh, pp. 164-270).

3. St. Hesychios, On Watchfulness and Holiness (EPh 1:162-198).

4. Evagrios, On Prayer (EPh 1:55-71).

5. A Discourse on Abba Philemon (EPh 2:344-357).

6. St. Symeon the New Theologian, On Faith (EPh 4:16-24).

7. St. Symeon the New Theologian, The Three Methods of Prayer (EPh 4: 67-75).

8. St. Gregory Palamas, In Defense of Those who Devoutly Practice a Life of Stillness (= Triads 1.2) (EPh 4:332-42).

9. St. Gregory of Sinai, On the Signs of Grace and Delusion (EPh 4:257-86).

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EPh = The Philokalia, vols. 1-4, translated by G.E.H. Palmer, P. Sherrard & K. Ware (London, 1979-1995). The 5th and final volume, containing the works of Ss. Kallistos & Ignatios and other writers, has yet to appear.

WfPh = Writings from the Philokalia on Prayer of the Heart, translated from the Russian text by E. Kadloubovsky & G.E.H. Palmer (London, 1951).

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Fortunately, if you do not have these two writings which contain St. Nikodemos' "helpful...items" to introduce you to the Philokalia, they have been digitized.

• “Guarding the Mind and the Heart” by St. Nikodemos of the Holy Mountain is here.
• “Introduction to the Philokalia” by St. Nikodemos of the Holy Mountain is here.