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Carpathian Patericon Pages of Hesychasm CARPATHIAN PATERICON PAGES OF HESYCHASM 1 Cover design by: Neofit & Calinic Image on cover 1: Romanian traditional blouse from the Vâlcea County, Elena C. Cornescu, Romanian Embroidery, Bucharest, 1906, p. 22 Technical editing by Carmen Olaru Translation from Romanian by Roxana Berger & Natalia Muntean ©Chipul Iconic Association Sînbotin village (Dăeşti locality), Vâlcea County, Romania Postal code: 247125 www.chipuliconic.ro ; [email protected] 0040745658226 ; 0040740014043 www.chipuliconic.ro website dedicated to Hieromonk Ghelasie’s figure and work The present volume: Carpathian Patericon: Pages of Hesychasm partially reproduces the volume: Pateric Carpatin: File de Isihasm, Platytera Publishing House, Bucharest, 2017 Edition supervised by FLORIN CARAGIU The volume is distributed free of charge Descrierea CIP a Bibliotecii Naţionale a României Carpathian Patericon : pages of hesychasm / trad.: Roxana Berger şi Natalia Muntean. - Sînbotin : Chipul Iconic, 2019 ISBN 978-606-94780-3-5 I. Berger, Roxana (trad.) II. Muntean, Natalia (trad.) 2 2 3 Motto: We need LIVING ICONS who can strengthen our faith. People want to see in Saints “Perfection, with no wavering or weakness”, but this is the ultimate “FRUITION”, which comes from much asceticism and failing… The most Loved and sought after Saintly Father-Confessors are “the most humble” ones who can bear the “world’s turmoil” and be a “LIGHT in the darkness to the world”. Also, they are the most whole-hearted, FATHERS who have “relentlessly fought all temptations and passions”. In a PATERICON, any “Spiritual search” is a “GIFT of Sainthood”. 4 Foreword The volume Carpathian Patericon evokes an exceptional spiritual personality from the end of the 20th century. Through multiple testimonies of the people who have encountered and have come to know him, but also through his own words, in some instances, as well as through the insertion of fragments from his writings, the book presents a man of a truly refined and deep mystical experience. Through the present book, we are in the presence of a man of direct experience, a man embodying the eloquence and the fine reasonable argument of the possibility of an authentic, unmistakable and unamalgamated encounter with God, here and now, an encounter enabled first and foremost from the very image of this man’s presence. Therefore, we can discover within the pages of the Carpathian Patericon, captured from diverse perspectives belonging to the people who met him “face to face” or indirectly, through his writings, the image of a Hesychast mystic, profound theologian and subtle mistagogue, revealed as gifted teacher of the practice and experience of the “ceaseless prayer”, in the specific Orthodox Hesychast tradition. More specifically, we can find in this volume not only the image of a spiritual teacher-master but also a unique and authentic icon of a contemporary spiritual father, namely Avva Ghelasie from Frăsinei (1944-2003). The son of a priest, coming from a family where his ancestors on his father’s side can be traced in official documents for generations down to the middle of the 19th century as priests serving at Christian altars, around the age of 20, about the sixth decade of the last century, that is, in the middle of the communist regime, Avva Ghelasie met Avva Arsenie (Praja) the hermit, one of the last hermits of the Râmeţ Mountains, a Carpathian area benefiting from an old tradition of hermitic Hesychast living which goes back several centuries. As a result of this first impressive providential encounter, Avva Ghelasie (Gheorghe), the young Teodor back then, withdraws unreservedly into the Apuseni Mountains and lives for a number of years as disciple of Avva Arsenie the Hermit who not long after passes to God (1973). Father Ghelasie would always acknowledge, in his writings too 5 – issued since 1991 when the new post-communist social-political circumstance permitted the publication of such books – that, through Avva Arsenie, he came to know firsthand an authentic anchorite tradition, an authentic Carpathian Hesychast practice which he did little more than to transfer, transpose and highlight, in its specificity, as a model that is distinguished from the spiritual ascetic-mystic hermitic and monastic models that are more known and frequented, such as the Sinaitic, Studite, Athonite and Slavic. Placing himself within an iconic perspective, or even a methodology, Avva Ghelasie declares that there is a (mystic-ascetic) Philokalic prototype – that of the sacred asceticism of cleansing, purging, of pursuing the plenary fulfilment of love and of man’s unmistakable union with God, in other words, that of man’s becoming God-like (plenary spiritualization), a prototype from whence the models-copies stem, that is, its propagation as icons-likenesses, which are related among themselves and as such are not conflicting and contradictory. Thus, among the copies-models of this Philokalic prototype, such as the Sinaitic, Studite, Athonite and Slavic, Avva reveals and highlights this somehow novel and unique Carpathian Philokalic model, less known, if not almost unknown. In this sense, the Carpathian designation of this Patericon does not refer only to a space, to a certain area, as much as it designates some of the features and marks of this (Carpathian) mystic Hesychast model, as they appear from their embodiment in the spiritual image of this Hesychast Father who has given proof of a remarkable capacity, not only for evoking but for a subtle and consistent actualization of this ancient Carpathian tradition, which he has skilfully opened in order to be able to adequately and eloquently meet the mystical spiritual searches of the 21th century man. Thus, not only does he bring Hesychasm into light, as Christian mystic, but he also embodies it, displays it, presents it in an articulate manner in the context of the emergence and increasing popularization of some unchristian mystics, relaxation techniques, practices and experiences of meditation, etc., normally of an extreme-oriental pattern/form, so facile and appealing for people in our age who are restless, stressed and alienated, estranged and captive in an increasingly artificial and hyper-technological environment. Pursuing this paradoxical method of exposition, he manages to accomplish, in fact, a delicate yet clear, unequivocal and practical 6 delimitation of the Hesychast mystic, within a certain spiritual context, which can truly be useful, enlightening for people who, one way or another, could fall prey to all kinds of spiritual confusions and syncretisms which might derail them from the right path. Still, this manner of presentation of Hesychasm can be at the same time a fulfilling opening, an opportune proposal for those who came to believe that Christian spirituality does not have to “offer” a particular own “mystic” for a real, deep, living experience of love – personal par excellence – which might confer peace, joy, trust, faith, light; instead such people would identify Christian spirituality with a mere factual ethics, with some activism confined to social benefit events, with a certain mellow pietism which could be reduced to such forms, aspects and approaches of faith and spirituality which can rightfully appear as uninteresting, dissatisfying from the perspective of the genuine seekers of a concrete, direct encounter with God. In other words, from the point of view of those willing for experiences of divine-human Eucharistic love, those eager for a fully conscious experience of Christic communion, hic et nunc, i.e. starting today, starting even from “this world” and not just from “the world beyond”, post-mortem. Another biographic aspect which is important to record here is that, after the spiritual experience along Avva Arsenie the Hermit, an experience of an unavoidable filial nature, father Ghelasie enters as monk in the Frăsinei Monastery, renowned as “a miniature Carpathian Athos mountain”, where he would live for about three decades. This is where he would write and make public his entire work, which, at his passing to eternity (2003), is re-edited starting with 2006. As a simple detail, it comprises no less than 18 volumes which, under an original presentation, often novel and surprising, it involves not only a strict mystical-theological thematic with its Christological, Pneumatological and Triadologic foundation, but one which is more complex and arborescent: iconological, anthropological, cosmological, liturgical, metaphysical, psychological, medical, nutritional, etc. We discover in these substantial books an approach which is richly personalized, clearly marked by the iconic vision of this Hesychast mystic, notably personalized, through which there are indubitably revealed to us not just probing, enlarging approaches, but also clarifying explanations and fine subtleties which become full- fledged contributions generating fertile openings and actualizations 7 of these thematic issues. Of course, we can recall here some titles from his work, which can have an enthralling resonance, arousing the interest of the seekers of knowledge and spirituality in general, but maybe particularly that of those eager for a Christian mystic life, for an experience, here and now, of the Christic living: The Memories of a Hesychast, Seeing through the Light of the Holy Grace, The Mystagogy of the Icon, The Memories of the Origin, The Hesychast Practice, The Mystic Experience of Liturgy, For a Christian Psychoanalysis, The Hesychast Medicine, The Recipes of the Hesychast Medicine,
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