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Russian Orthodox icon of the Transfiguration (Theophanes the Greek, ca. 1408)

For other uses of the term "contemplation", see Contemplation (disambiguation)

Theoria (θεωρία) is Greek for contemplation.^[1] It corresponds to the Latin word contemplatio, "looking at", "gazing at", "being aware of".^[2][3][4]

Introduction[link]

The Greek theoria (θεωρία), from which the English word "theory" is derived, meant "contemplation, speculation, a looking at, things looked at", from theorein (θεωρεῖν) "to consider, speculate, look at", from theoros (θεωρός) "spectator", from thea (θέα) "a view" + horan (ὁρᾶν) "to see".^[5] It expressed the state of being a spectator. Both Greek θεωρία and Latin contemplatio primarily meant looking at things, whether with the eyes or with the mind.^[6]

Taking philosophical and theological traditions into consideration, the term was used by the ancient Greeks to refer to the act of experiencing or observing and then comprehending through consciousness, which is called the nous or "eye of the soul" (Matthew 6:22–34).^[7] Insight into being and becoming (called Noesis) through the intuitive truth called faith, in God (action through faith and love for God), leads to truth through our contemplative faculties. This theory, or speculation, as action in faith and love for God, is then expressed famously as "Beauty shall Save the World". This expression comes from a mystical or gnosiological perspective, rather than a scientific, philosophical or cultural one.^{[8][9][10][11]}

Christianity took up the use of both the Greek (theoria) and Latin (contemplatio, contemplation) terminology to describe various forms of prayer and the process of coming to know God. Eastern and Western traditions of Christianity grew apart as they incorporated the general notion of theoria into their respective teachings.

Several scholars have also demonstrated the similarities between the Greek idea of theoria and the Indian idea of darśana (darshan), including Ian Rutherford,^[12] Binod Kumar Agarwala, Gregory Grieve, and Michael A. Di Giovane.

Fourth-century B.C. Athens[link]

Plato (Πλάτων)

For Plato, what the contemplative (theoros) contemplates (theorei) are the Forms, the realities underlying the individual appearances, and one who contemplates these atemporal and aspatial realities is enriched with a perspective on ordinary things superior to that of ordinary people.^[13] Philip of Opus viewed theoria as contemplation of the stars, with practical effects in everyday life similar to those that Plato saw as following from contemplation of the Forms.^[13]

Aristotle (Ἀριστοτέλης)

Aristotle, on the other hand, separated the spectating of theoria from practical purposes, and saw it as an end in itself, the highest activity of man.^[13] To indicate that it is the philosopher who devotes himself to pursuits most worthy of a free man, Heraclides of Pontus compared him to a spectator (theoros) at the Olympic spectacle: unlike the other participants, he does not seek either glory, like the competitor, or money, like the businessman. Aristotle used the same image:^[14]

As we go to the Olympian festival for the sake of the spectacle (θεᾶς), even if nothing more should come of it – for the theoria (θεωρία) itself is more precious than money; and just as we go to theorize (θεωροῦμεν) at the festival of Dionysus not so that we will gain anything from the actors (indeed we pay to see them) … so too the theoria (θεωρία) of the universe must be honoured above all things that are considered to be useful. For surely we would not go to such trouble to see men imitating women and slaves, or athletes fighting and running, and not consider it right to theorize without payment (θεωρεῖν ἀμισθί) the nature and truth of reality.

Indeed, Aristotle says that those who instead of pursuing theoria for its own sake would put it to useful ends would be engaging in theoria in the wrong way.^[15]

"Leading a contemplative life can be considered Aristotle's answer to the question what life humans ought to live. … The more humans engage in contemplation, the closer they are to their gods and the more perfect will be their happiness."^[16]

Aristotle's view that the best life would be a purely contemplative (intellectual) one was disputed by the Stoics and others, such as the Epicureans, who saw speculation as inferior to practical ethics. Middle Platonism and Neoplatonism considered contemplation superior and saw as its goal the knowledge of God or union with him, so that a "contemplative life" was a life devoted to God rather than to any kind of activity.^[6]

Commenting on Aristotle's view of the lack of practical usefulness of the contemplation of theoria, Andrew Louth said: "The word theoria is derived from a verb meaning to look, or to see: for the Greeks, knowing was a kind of seeing, a sort of intellectual seeing. Contemplation is, then, knowledge, knowledge of reality itself, as opposed to knowing how: the kind of know-how involved in getting things done. To this contrast between the active life and contemplation there corresponds a distinction in our understanding of what it is to be human between reason conceived as puzzling things out, solving problems, calculating and making decisions - referred to by the Greek words phronesis and dianoia, or in Latin by ratio - and reason conceived as receptive of truth, beholding, looking - referred to by the Greek words theoria or sophia (wisdom) or nous (intellect), or in Latin intellectus. Augustine expressed this distinction by using scientia for the kind of knowledge attained by ratio, and sapientia, wisdom, for the kind of knowledge received by intellectus. Human intelligence operates at two levels: a basic level concerned with doing things, and another level concerned with simply beholding, contemplating, knowing reality."^[17]

Plotinus[link]

Plotinus (Πλωτίνος)

In the Enneads of Plotinus, a founder of Neoplatonism, everything is contemplation (theoria)^{[citation needed][18]} and everything is derived from contemplation.^{[citation needed][19]} The first hypostasis, the One, is contemplation^{[citation needed][20][21]} (by the nous, or second hypostasis)^{[not in citation given]} in that "it turns to itself in the simplest regard, implying no complexity or need"; this reflecting back on itself emanated (not created)^{[not in citation given]} the second hypostasis, Intellect (in Greek Νοῦς, Nous), Plotinus describes as "living contemplation", being "self-reflective and contemplative activity par excellence", and the third hypostatic level has theoria.^[22] Knowledge of The One is achieved through experience of its power, an experience that is contemplation (theoria) of the source of all things.^[23]

Plotinus agreed with Aristotle's systematic distinction between contemplation (theoria) and practice (praxis): dedication to the superior life of theoria requires abstension from practical, active life. Plotinus explained: "The point of action is contemplation. … Contemplation is therefore the end of action" and "Such is the life of the divinity and of divine and blessed men: detachments from all things here below, scorn of all earthly pleasures, the flight of the lone to the Alone."^[24]

Christianity[link]

Some Neoplatonic ideas were adopted by Christianity,^[25] among them the idea of contemplation, taken over by Gregory of Nyssa for example.^[26] The Brill Dictionary of Gregory of Nyssa remarks that contemplation in Gregory is described as a "loving contemplation",^[27] and, according to Thomas Keating, the Greek Fathers of the Church, in taking over from the Neoplatonists the word theoria, attached to it the idea expressed by the Hebrew word da'ath, which, though usually translated as "knowledge", is a much stronger term, since it indicates the experiential knowledge that comes with love and that involves the whole person, not merely the mind.^[28] In addition, the Christian's theoria is not contemplation of Platonic Ideas nor of the astronomical heavens of Pontic Heraclitus, but is contemplative prayer, the knowledge of God that is impregnated with love.^[29]

Together with the meaning of "proceeding through philosophical study of creatures to knowledge of God", θεωρία had, among the Greek Fathers, another important meaning, namely "studying the Scriptures", with an emphasis on the spiritual sense.^[6]

Later, contemplation came to be distinguished from intellectual life, leading to the identification of θεωρία or contemplatio with a form of prayer^[6] distinguished from discursive meditation in both East^[30] and West.^[31] Some make a further distinction, within contemplation, between contemplation acquired by human effort and infused contemplation.^[31][32]

John Cassian (Ioannes Cassianus)

An exercise long used among Christians for acquiring contemplation, one that is "available to everyone, whether he be of the clergy or of any secular occupation",^[33] is that of focusing the mind by constant repetition a phrase or word. Saint John Cassian recommended use of the phrase "O God, make speed to save me: O Lord, make haste to help me".^[34][35] Another formula for repetition is the name of Jesus.^[36][37] or the Jesus Prayer, which has been called "the mantra of the Orthodox Church",^[35] although the term "Jesus Prayer" is not found in the Fathers of the Church.^[38] The author of The Cloud of Unknowing recommended use of a monosyllabic word, such as "God" or "Love".^[39] This exercise, which, for the early Fathers, was just a training for repose,^[40] the later Byzantines developed into a spiritual work of its own, attaching to it technical requirements and various stipulations that became a matter of serious theological controversy^[40] (see below), and are still of great interest to Byzantine, Russian and other eastern churches.^[40]

Eastern Orthodox Church[link]

In Eastern Orthodox theology, theoria refers to a stage of illumination on the path to theosis, in which one beholds God. Theosis is obtained by engaging in contemplative prayer resulting from the cultivation of watchfulness (Gk: nepsis). In its purest form, theoria is considered as the 'beholding', 'seeing' or 'vision' of God.^[41]

According to the teachings of Eastern Orthodox Christianity, the quintessential purpose and goal of the Christian life is to attain theosis or 'deification', understood as 'likeness to' or 'union with' God.

Theosis results from leading a pure life, practicing restraint and adhering to the commandments, putting the love of God before all else. This metamorphosis (transfiguration) or transformation results from a deep love of God. Saint Isaac the Syrian says that "Paradise is the love of God, in which the bliss of all the beatitudes is contained," and that "the tree of life is the love of God" (Homily 72). Theoria is thus achieved by the pure of heart who are no longer subject to the afflictions of the passions. It is a gift from the Holy Spirit to those who, through observance of the commandments of God and ascetic practices (see praxis, kenosis, Poustinia and schema), have achieved dispassion.^[42] According to the standard ascetic formulation of this process, there are three stages: katharsis or purification, theoria or illumination, and theosis or deification (also referred to as union with God).^[43]

Purification precedes conversion and constitutes a turning away from all that is unclean and unwholesome. This is a purification of mind and body. As preparation for theoria, however, the concept of purification in this three-part scheme refers most importantly to the purification of consciousness (nous), the faculty of discernment and knowledge (wisdom), whose awakening is essential to coming out of the state of delusion that is characteristic of the worldly-minded. After the nous has been cleansed, the faculty of wisdom may then begin to operate more consistently. With a purified nous, clear vision and understanding become possible, making one fit for contemplative prayer.^[43]

In the Eastern Orthodox ascetic tradition called hesychasm, humility, as a saintly attribute, is called Holy Wisdom or sophia. Humility is the most critical component to mankind's salvation.^[44] Following Christ's instruction to "go into your room or closet and shut the door and pray to your father who is in secret" (Matthew 6:6), the hesychast withdraws into solitude in order that he or she may enter into a deeper state of contemplative stillness. By means of this stillness, the mind is calmed, and the ability to see reality is enhanced. The practitioner seeks to attain what the apostle Paul called 'unceasing prayer'.

Eastern Orthodox theologians object to what they consider the overly speculative and insufficiently experiential nature of Roman Catholic theology.^[45] rather than confirming one God in Father having the essence of the Father who is God.^[46]

Degrees of prayer[link]

Eastern Orthodox tradition recognizes three degrees of prayer: (1) Ordinary oral prayer, as is practiced in church or at home; (2) prayerful thoughts and feelings united with the mind and heart; and (3) unceasing prayer,^[47] also known as 'Prayer of the Heart':

"...the heart is warmed by concentration so that what hitherto has only been thought now becomes feeling. Where first it was a contrite phrase now it is contrition itself; and what was once a petition in words is transformed into a sensation of entire necessity. Whoever has passed through action and thought to true feeling, will pray without words, for God is God of the heart. So that the end of apprenticeship in prayer can be said to come when in our prayer we move only from feeling to feeling. In this state reading may cease, as well as deliberate thought...When the feeling of prayer reaches the point where it becomes continuous, then spiritual prayer may be said to begin...Without inner spiritual prayer there is no prayer at all, for this alone is real prayer, pleasing to God."^[48]

Prayer of the Heart is often associated with a prayer called The Jesus Prayer. The Jesus Prayer has long been used in hesychastic asceticism as a spiritual tool to aid the practitioner to bring about the unceasing, wordless prayer of the heart that St. Theophan describes.^{[citation needed]} The Jesus Prayer does this by invoking an attitude of humility essential for the attainment of theoria.^[49] The Jesus Prayer is also invoked to pacify the passions, as well as the illusions that lead a person to actively express these passions. The worldly, neurotic mind is habitually accustomed to seek perpetuation of pleasant sensations and to avoid unpleasant ones. This state of incessant agitation of the mind is attributed to the corruption of primordial knowledge and union with God (the Fall of Man and the defilement and corruption of consciousness, or nous).^[50] According to St. Theophan the Recluse, though the Jesus Prayer has long been associated with the Prayer of the Heart, they are not synonymous.^[51]

Theological traditions[link]

Icon of the Transfiguration

Alexandrian tradition of theoria[link]

According to the Origen or the Alexandrian theology,^[52] theoria is the knowledge of God in creation and of sensible things, and thus their contemplation intellectually (150–400AD) (see Clement of Alexandria, and Evagrius Ponticus). This knowledge and contemplation leads to communion with God akin to Divine Providence.^[53][54][55]

Cappadocian tradition of theoria[link]

In the Cappadocian school of thought (see Saint Basil, Saint Gregory of Nyssa, and Saint Gregory Nazianzus) (350–400AD), theoria is the experience of the highest or absolute truth, realized by complete union with God. It is entering the 'Cloud of Unknowing', which is beyond rational understanding, and can be embraced only in love of God (Agape or Awe). The Cappadocian fathers went beyond the intellectual contemplation of the Alexandrian fathers. This was to begin with the seminal work Philokalia, which, through hesychasm, leads to Phronema and finally theosis, which is validated by theoria. One must move beyond gnosis to faith (meta-gnosis). Through ignorance, one moves beyond knowledge and being, this contemplation being theoria. In this tradition, theoria means understanding that the Uncreated cannot be grasped by the logical or rational mind, but only by the whole person (unity of heart and mind); this perception is that of the nous. God was knowable in his manifestations, but ultimately, one must transcend knowledge or gnosis, since knowledge is based on reflection, and because gnosis is limited and can become a barrier between man and God (as an idolatry). If one wishes to commune with God, one must enter into the Divine filial relation with God the Father through Jesus Christ, one in ousia with the Father, which results in pure faith without any preconceived notions of God. At this point, one can commune with God just as Moses did.^{[54][56][57][58]} Gregory of Nyssa presented as the culmination of the Christian religion the contemplation of the divine Being and its eternal Will.^[59]

Dionysius the Areopagite's Apophaticism[link]

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In the tradition of St. Dionysus the Areopagite, theoria is the lifting up of the individual out of time, space and created being, while the Triune God reaches down, or descends, to the hesychast. This process is also known as ekstasis. The individual is brought into the presence of the hypostasises of God in what is called the eighth day.

To cultivate the highest form of contemplation and the experience of the eighth day, one must attend the Orthodox liturgical services. The services are the applications of the sacraments, and one has a perspective of sincere mortification. Memento mori is salvation through the grace or acceptance of God in death. This liturgical experience is the only way for a human being to attain the true knowledge of the living God; it is the vision of God or theoria to the apophatic theology of the St. Dionysian tradition within Eastern Orthodoxy. God can be known in his immanence (kataphatic) or realities, but not in God's apophatic or transcendent essence, since God is uncreated in his essence or being.^[60]

[edit] St. Macarius of Egypt

In the theological tradition of St. Macarius of Egypt (ca. 300–391AD), theoria is the point of interaction between God and the human in the heart of the person, manifesting spiritual gifts to the human heart.

The highest form of contemplation originates in the heart (see agape), a higher form of contemplation than that of the intellect.^[61] The concept that theoria is alloted to each unique individual by their capacity to comprehend God is consistent. This is also the tradition of theoria, as taught by St. Symeon the New Theologian (949–1022AD), that one cannot be a theologian unless one sees the hypostases of God or the uncreated light.^[62][63] This experience cultivates humility, meekness and the love of the human race that the Triune God has created. This invisible fire in the heart for humanity is manifest in absolute kindness and love for one's neighbor akin to selfless humility, agape or love, growing from mortification, kenosis, or epiclesis. This agape, or holy fire, is the essence of Orthodoxy.^[64]

The Hesychast controversy[link]

Under St. Gregory Palamas (1296–1359AD), the different traditions of theoria were synthesized into an understanding of theoria that, through baptism, one receives the Holy Spirit. Through participation in the sacraments of the Church and the performance of works of faith, one cultivates a relationship with God. If one then, through willful submission to God, is devotional and becomes humble, akin to the Theotokos and the saints, and proceeds in faith past the point of rational contemplation, one can experience God. Palamas stated that this is not a mechanized process because each person is unique, but that the apodictic way that one experiences the uncreated light, or God, is through contemplative prayer called hesychasm. Theoria is cultivated through each of the steps of the growing process of theosis.

Gregory was initially asked by his fellow monks on Mount Athos to defend them from the charges of Barlaam of Calabria. Barlaam believed that philosophers had a greater knowledge of God than did the prophets, and valued education and learning more than contemplative prayer. Palamas taught that the truth is a person, Jesus Christ, a form of objective reality. In order for a Christian to be authentic, he or she must experience the Truth (i.e. Christ) as a real person (see hypostasis). Gregory further asserted that when Peter, James and John witnessed the transfiguration of Jesus on Mount Tabor, they were seeing the uncreated light of God, and that it is possible for others to be granted to see it, using spiritual disciplines and contemplative prayer.

The only true way to experience Christ, according to Palamas, was the Eastern Orthodox faith. Once a person discovers Christ (through the Orthodox church), they begin the process of theosis, which is the gradual submission to the Truth (i.e. God) in order to be deified (theosis). Theoria is seen to be the experience of God hypostatically in person. However, since the essence of God is unknowable, it also cannot be experienced. Palamas expressed theoria as an experience of God as it happens to the whole person (soul or nous), not just the mind or body, in contrast to an experience of God that is drawn from memory, the mind, or in time.^[65][66] Gnosis and all knowledge are created, as they are derived or created from experience, self-awareness and spiritual knowledge. Theoria, here, is the experience of the uncreated in various degrees, i.e. the vision of God or to see God.^[65] The experience of God in the eighth day or outside of time therefore transcends the self and experiential knowledge or gnosis.^[67] Gnosis is most importantly understood as a knowledge of oneself; theoria is the experience of God, transcending the knowledge of oneself.^[42] St. Gregory Palamas died on November 14, 1359; his last words were, "To the heights! To the heights!" He is commemorated on the Second Sunday of Great Lent because Gregory's victory over Barlaam is seen as a continuation of the Triumph of Orthodoxy, i.e., the victory of the Church over heresy.

Writings[link]

Theoria appears in a variety of contexts.

John Cassian

• "The Lord considered the chief good to reside in theoria alone – that is in divine contemplation." St. John Cassian [45]^[68]
  • This is a comment by Abbot Moses on the statement by Jesus (referred to here as "the Lord"): "Martha, Martha, you are concerned and troubled about many things, but few things are necessary, or even one. Mary has chosen the good part, which shall not be taken away from her" (Luke 10:41). Abbot Moses then concluded that "the other virtues, though we consider then necessary and useful and good, are to be accounted secondary, because they are all practiced for the sake of obtaining this one thing."

Metropolitan Hierotheos (Vlachos) of Nafpaktos

• "St. Maximus goes on to say that man is 'granted the grace of theology when, carried on wings of love' in theoria and 'with the help of the Holy Spirit, he discerns - as far as this is possible for the human nous - the qualities of God'."^[69]

• "St. Thalassios ... wrote that when man's nous begins with simple faith, it 'will eventually attain a theology that transcends the nous and that is characterised by unremitting faith of the highest type and the vision of the invisible'."^[69]

• "We accept faith by hearing it not so that we can understand it rationally, but that our hearts may be cleansed, that, by theoria, we may attain faith and ultimately experience the Revelation of God."^[70]

• "In the Holy Scripture it appears that faith comes by hearing the Word and by experiencing theoria (the vision of God)."^[70]
  • In this example, theoria is indicated to be an experience and a vision of God. Vision of God often implies advanced mystical experience, not given to all, and not necessary for salvation, but in the foregoing examples, theoria is used to mark the onset of faith and the source of faith. Theoria is, then, a broad term.

• "[T]he disciples of Christ acquired the knowledge of the Triune God in theoria (vision of God) and by revelation."^[70]
  • Here the term refers to advanced mystical experiences some disciples had in the company of Jesus.

• "[T]heoria, vision and theosis are closely connected. Theoria has various degrees. There is illumination, vision of God, and constant vision (for hours, days, weeks, even months)."^[70]
  • Here the term has broad application. The onset of faith as well as more advanced experiences are referred to as theoria. The term, then, implies a source of religious experience from onset to advanced stages, and suffuses the understanding of religious knowledge with a contemplative essence.

• "They [Latin and Protestant] are influenced by the philosophical dialectic, which has been surpassed by the Revelation of God."^[70]
• The Roman Catholics as well do not have the perfection of the therapeutic tradition which the Orthodox Church has. Their doctrine of the filioque is a manifestation of the weakness in their theology to grasp the relationship existing between the person and society. They confuse the personal properties: the "unbegotten" of the Father, the "begotten" of the Son and the procession of the Holy Spirit. The Father is the cause of the "generation" of the Son and the procession of the Holy Spirit.[46]

• "The Latins' weakness to comprehend and failure to express the dogma of the Trinity shows the non-existence of empirical theology. The three disciples of Christ (Peter, James and John) beheld the glory of Christ on Mount Tabor; they heard at once the voice of the Father: 'this is my beloved Son' and saw the coming of the Holy Spirit in a cloud -for, the cloud is the presence of the Holy Spirit, as St. Gregory Palamas says-. Thus the disciples of Christ acquired the knowledge of the Triune God in theoria (vision) and by revelation. It was revealed to them that God is one essence in three hypostases".[47]

• "This is what St. Symeon the New Theologian teaches. In his poems he proclaims over and over that while beholding the uncreated Light, the deified man acquires the Revelation of God the Trinity. Being in 'theoria' (vision of God), the Saints do not confuse the hypostatic attributes. The fact that the Latin tradition came to the point of confusing these hypostatic attributes and teach that the Holy Spirit proceeds from the Son also, shows the non-existence of empirical theology for them. Latin tradition speaks also of created grace, a fact which suggests that there is no experience of the grace of God. For, when man obtains the experience of God, then he comes to understand well that this grace is uncreated. Without this experience there can be no genuine "therapeutic tradition".[48]

• "St. Gregory the Theologian says that theoria and praxis are beneficial because theoria ... guides him to the holy of holies and restores him to his original nature; whereas praxis receives and serves Christ and tests love with actions. Clearly, theoria is the vision of God.... [P]raxis is whatever deeds it takes to lead to this love."^[71]

Simeon the New Theologian

• 'He prays with his body alone, and not yet with spiritual knowledge. But when the man once blind received his sight and saw the Lord, he acknowledged Him no longer as the Son of David but as the Son of God, and worshipped Him' (John 9:38).^[72]

Ontological or Trinitarian Theology[link]

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The highest theoria, the highest consciousness that can be experienced by the whole person, is the vision of God.^[73] A nous in a state of ecstasy or ekstasis, called the eighth day, is not internal or external to the world, outside of time and space; it experiences the infinite and limitless God.^[42][74] God is beyond being; He is a hyper-being; God is beyond nothingness. Nothingness is a gulf between God and man. God is the origin of everything, including nothingness. This experience of God in hypostasis shows God's essence as incomprehensible, or uncreated. God is the origin, but has no origin; hence, he is apophatic and transcendent in essence or being, and cataphatic in foundational realities, immanence and energies. This ontic or ontological theoria is the observation of God.^[75]

False spiritual knowledge[link]

Theoria does not manifest a false spiritual knowledge, like incomplete knowledge akin to human rationalization as either conjecture or speculation,^[74] like that which may be arrived at through rational thought (called dianoia) or rational speculation (called Stochastic and dialectics).^[76]

False spiritual knowledge can also be iniquitous, generated from an evil rather than a holy source. The gift of the knowledge of Good and Evil is then required: some knowledge is good, and some knowledge is bad or evil. The most common false spiritual knowledge is derived not from an experience of God, but from reading another person's experience of God and subsequently arriving at one's own conclusions, believing those conclusions to be indistinguishable from the actual experienced knowledge, causing a conflict in interpretations. Knowledge is derived from experience (i.e. contemplation), but experience is not derived from knowledge. Knowledge is here defined by the change in mankind's nous caused by partaking of the tree of the knowledge of good and evil. Since mankind, in his finite existence as a created being or creature, can never, by his own accord, arrive at a sufficiently objective consciousness in order to properly apply such knowledge. Theosis is the gradual submission of man to the good, who then with Divine grace from his relationship or union with God, attains deification. Illumination restores mankind to that state of faith existent in God, called noesis, before mankind's consciousness and reality was changed by his fall.^[77] After illumination or theoria, mankind is in union with God and can properly discern, or have Holy Wisdom. Hence theoria, the experience or vision of God, silences all flesh.

Spiritual somnolence[link]

False spiritual knowledge leads to spiritual delusion (Russian prelest, Greek plani), which is the opposite of sobriety. Sobriety (called nepsis) means full consciousness and self-realization (enstasis), giving true spiritual knowledge (called true gnosis).^[78] Prelest or plani is the estrangement of the person to existence or objective reality, an alienation called amartía. This includes damaging or vilifying the nous, or simply having a non-functioning noetic and neptic faculty.^[79]

Evil is, by definition, the act of turning mankind against its creator and existence. Misotheism, a hatred of God, is a catalyst that separates mankind from nature, or vilifies the realities of ontology, the spiritual world and the natural or material world. Reconciliation between God (the uncreated) and man is reached through submission in faith to God the eternal, i.e. transcendence rather than transgression^[80] (magic).

The Trinity as Nous, Word and Spirit (hypostasis) is, ontologically, the basis of mankind's being or existence. The Trinity is the creator of mankind's being via each component of mankind's existence: origin as nous (ex nihilo), inner experience or spiritual experience, and physical experience, which is exemplified by Christ (logos or the uncreated prototype of the highest ideal) and his saints. The following of false knowledge is marked by the symptom of somnolence or "awake sleep" and, later, psychosis.^[81] Theoria is opposed to allegorical or symbolic interpretations of church traditions.^[82]

False asceticism or cults[link]

Once the stage of true discernment (diakrisis) is reached (called phronema), one is able to distinguish false gnosis from valid gnosis and has holy wisdom. The highest holy wisdom, Sophia, or Hagia Sophia, is cultivated by humility or meekness, akin to that personified by the Theotokos and all of the saints that came after her and Christ, collectively referred to as the ecclesia or church. This community of unbroken witnesses is the Orthodox Church.^[83]

Wisdom is cultivated by humility (emptying of oneself) and remembrance of death against thymos (ego, greed and selfishness) and the passions.^[84] Practicing asceticism is being dead to the passions and the ego, collectively known as the world.

God is beyond knowledge and the fallen human mind, and, as such, can only be experienced in his hypostases through faith (noetically). False ascetism leads not to reconciliation with God and existence, but toward a false existence based on rebellion to existence.^[85]

True spiritual knowledge[link]

The Great Schema worn by Orthodox monks and nuns of the most advanced degree.

Theoria is beyond conceptual knowledge.^[86] It is the state in which the mind is placed in the heart (kardio) and the nous is focused on the immediacy or immanence of the Trinity of God rather than strictly insight or foresight (which is to face the unknown with free will and faith) and rather than hindsight (determinism and knowledge). It is much like the difference between reading about the experience of another and reading about one's own experience. Thus, theoria is an expression of insight (noesis), and is deeply focused on the 'now', the 'immediate', and the 'present'. Though theoria is akin to acting by free will and by conscious choice rather than deterministically, it holds that one moves through time into the future without knowing, but proceeds by faith (faith is meta-gnosis or beyond knowledge). Theoria means placing the actual experience above the recollection of an experience (mnemonic) or memory. As it is the contemplation of the present (insight) while in the present, rather than the past (knowledge) or future (unknown), it is ultimately the experience of the hypostases of God. In other words, theoria places primacy of experience and observation over a speculative, discursive, rational analysis (Orthodox Empirical theology). This illumination is photismos, a light that permeates all things and is without source, a light that illuminates not only the physical world, but also the darkness within mankind; this light is also called the Tabor light. The Trinity is the three realities of the single God at once. Each reality or hypostasis is critical to the ontology of being (ousia).^[87]

Contemplative differences between Eastern Christianity and Western Christianity[link]

Relation between being a contemplative and being a theologian[link]

In the Eastern Christian traditions, theoria is the most critical component needed for a person to be considered a theologian; however it is not necessary for one's salvation.^[88] Theoria is being with God,^[88] in Eastern Christianity, the one thing that mankind truly desires the most,^[89] that which is infinite (called apophatic or transcendent) and also personal and real (called cataphatic or immanent). God is ever-new, never-ending love, happiness, joy and bliss as is glory to glory. An experience of God is necessary to the spiritual and mental health of every created thing, including human beings.^[90][91] Eastern theologian Andrew Louth has said, the purpose of theology as a science is to prepare for contemplation,^[92] rather than theology being the purpose of contemplation. As Vladimir Lossky stated the Mysticism of the Eastern church is church dogma per excellence.

Hans Urs von Balthasar wrote that "prayer cannot be reduced to the level of a means to improved understanding".^[93] Roman Catholic monk Thomas Merton wrote that the illumination of contemplation is prized much higher than the intellectual capacity of a theologian, with contemplation being "the normal perfection of theology".^[94] and contemplation seen as beyond speculative theology.^[95] According to Thomas Aquinas the latter can only focus on what God is not, for instance considering God a spirit by removing from our conception anything pertaining to the body, while the mystic, instead of trying to comprehend what God is, is able to intuit it.^[96] However, in the West contemplatives are not considered to be necessarily well-equipped for giving a rational exposition and explanation of Christian doctrine, which is the humbler task of the theologian: the experience of contemplatives is often of a more lofty level, beyond the power of human words to express,^[97] so that "they have had to resort to metaphors, similes, and symbols to convey the inexpressible."^[98]

Theosis[link]

Theosis (Greek for "making divine",^[99] "deification",^[100][101] "to become gods by Grace")^[102] and for "divinization", "reconciliation, union with God"^[103] and "glorification")^[104][105] is expressed as "Being, union with God" and having a relationship or synergy between God and man.^[106] God is Heaven, God is the Kingdom of Heaven the uncreated is that which is infinite and unending, glory to glory. Since this synergy or union is without fusion it is based on free will and not the irresistibly of the divine (i.e. the monophysite). Since God is transcendent (incomprehensible in ousia, essence or being), the West has over-emphasized its point by qualifying logical arguments that God cannot be experienced in this life.^[107]

Various Orthodox theologians including St. Symeon the New Theologian,^[108] St Gregory Palamas, John Romanides,^[109] Vladimir Lossky,^[110] Metropolitan Hierotheos (Vlachos) of Nafpaktos,^[111] Thomas Hopko[49], Professor George D. Metallinos^[112] Nikolaos Loudovikos, Dumitru Stăniloae, Stanley S. Harakas and Archimandrite George, Abbot of the Holy Monastery of St. Gregorios of Mount Athos [50] hold that this criterion is at the very heart of many theological conflicts between Eastern Orthodox Christianity and Western Christianity, which is seen to culminate in the conflict over hesychasm.^[113] Romanides maintains the idea that Western theology is more dependent upon logic and reason, culminating in scholasticism used to validate truth and the existence of God, than upon establishing a relationship with God (theosis and theoria).^[114]

Augustine of Hippo[link]

Another example used by certain theologians in Eastern Christianity is that of St Augustine. Romanides claims that, although he was a saint, Augustine did not have theoria. Many of his theological conclusions, Romanides says, appear not to come from experiencing God and writing about his experiences of God; rather, they appear to be the result of philosophical or logical speculation and conjecture.^[115] Hence, Augustine is still revered as a saint, but, according to Romanides, does not qualify as a theologian in the Eastern Orthodox church.^[116] In the view of M.C. Steenberg, some of Augustine's Trinitarian conclusions appear to immanentize characteristics of theology in a manner improper to those divine things. He says that Eastern theologians, would, in light of their experiences, articulate their expressions of those things differently. Augustine's treatment of the inner relationship of the realities of God in the Trinity and how God has manifested Himself to mankind throughout time are example of this.^[117]

Augustine is listed among the Fathers of the Church in a document of the Fifth Ecumenical Council, held in Constantinople in 553, which declares that it follows his teaching on the true faith "in every way".^[118] Another document of the same ecumenical council speaks of Augustine as "of most religious memory, who shone forth resplendent among the African bishops".^[119]

In his review of Hieromonk Seraphim Rose's book The Place of Blessed Augustine in the Orthodox Church^[120] Archimandite (later, Archbishop) Chrysostomos wrote: "In certain ultra-conservative Orthodox circles in the United States, there has developed an unfortunate bitter and harsh attitude toward one of the great Fathers of the Church, the blessed (Saint) Augustine of Hippo (354-430 A.D.). These circles, while clearly outside the mainstream of Orthodox thought and careful scholarship, have often been so vociferous and forceful in their statements that their views have touched and even affected more moderate and stable Orthodox believers and thinkers. Not a few writers and spiritual aspirants have been disturbed by this trend."^[121]

While Chrysostomos admits that, "in terms of classical Orthodox thought on the subject, Saint Augustine placed grace and human free will at odds, if only because his view of grace was too overstated and not balanced against the Patristic witness as regards the efficacy of human choice and spiritual labor. Likewise, as an outgrowth of his understanding of grace, Augustine developed a theory of predestination that further distorted the Orthodox understanding of free will. And finally, Augustine's theology proper, his understanding of God, in its mechanical, overly logical, and rationalistic tone, leads one, to some extent, away from the mystery of God-which is lost, indeed, in Saint Augustine's failure to capture fully the very mystery of man".

Western criticism of the practice of Hesychasm and by proxy the Theoria derived from it.

The practice of ascetic prayer called Hesychasm in the Eastern Orthodox Church is centered on the enlightenment, deification (theosis) of man.^[122] Theosis has also been referred to as "glorification",^[123] "union with God", "becoming god by Grace", "self-realization", "the acquisition of the Holy Spirit", "experience of the uncreated light" ^[124][125] Eastern Orthodox theologians John Romanides and George Papademetriou say that some of Augustine's teachings were actually condemned as those of Barlaam the Calabrian at the Hesychast or Fifth Council of Constantinople 1351.^[126][127] It is the vision or revelation of God (theoria) that gives one knowledge of God.^[128] Theoria, contemplatio in Latin, as indicated by John Cassian,^[129] meaning vision of God, is closely connected with theosis (divinization).^[130]

John Romanides reports that Augustinian theology is generally ignored in the Eastern Orthodox church.^[131] Romanides states that the Roman Catholic Church, starting with Augustine, has removed the mystical experience (revelation) of God (theoria) from Christianity and replaced it with the conceptualization of revelation through the philosophical speculation of metaphysics.^{[132][133][134]} Romanides does not consider the metaphysics of Augustine to be Orthodox but Pagan mysticism.^[123][135] Romanides states that Augustine's Platonic mysticism was condemned by the Eastern Orthodox within the church condemnation of Barlaam of Calabria at the Hesychast councils in Constantinople.^[136]

^[137][138]

Roman Catholic theologians have generally expressed a negative view of Hesychasm.^[137][138] The (Hesychasm) doctrine of Gregory Palamas won almost no following in the West,^[138] and the distrustful attitude of Barlaam in its regard prevailed among Western theologians, surviving into the early 20th century, as shown in Adrian Fortescue's article on hesychasm in the 1910 Catholic Encyclopedia.^[138][139] Fortescue translated the Greek words ἥσυχος and ἡσυχαστής as "quiet" and "quietist".^[138] Edward Pace's 1909 article on quietism indicated that, while in the strictest sense quietism is a 17th-century doctrine proposed by Miguel de Molinos, the term is also used more broadly to cover both Indian religions and what Edward Pace called "the vagaries of Hesychasm", thus betraying the same prejudices as Fortescue with regard to hesychasm ^[140] and, again in the same period, Siméon Vailhé described some aspects of the teaching of Palamas as "monstrous errors", "heresies" and "a resurrection of polytheism",^[141] and called the hesychast method for arriving at perfect contemplation "no more than a crude form of auto-suggestion"^[141]

While some Western theologians see the theology of Palamas as introducing an inadmissible division within God, others have incorporated his theology into their own thinking,^[142] maintaining that there is no conflict between his teaching and Roman Catholic thought.^[143] "Hesychasm, which was never anything close to a scholar's pursuit, is now studied by Western theologians who are astounded by the profound thought and spirituality of late Byzantium."^[144]

Heaven and Hell[link]

According to Greek Orthodox priest John S. Romanides, "the Frankish [i.e. Western] understanding of heaven and hell" is "foreign to the Orthodox tradition".^[145]

The Eastern Orthodox church teaches that Heaven and Hell are both in God's presence. The saved and the damned will both experience God's light. However, the saved will experience this light as Heaven, while the damned will experience it as Hell.^{[79][146][147][148][149][150][151][152][153]} Theories explicitly identifying Hell with an experience of the divine light may go back as far as Theophanes of Nicea. According to Iōannēs Polemēs, Theophanes believed that, for sinners, "the divine light will be perceived as the punishing fire of hell".^[154]

However, according to Iōannēs Polemēs, the important Orthodox theologian Gregory Palamas did not believe that sinners would experience the divine light: "Unlike Theophanes, Palamas did not believe that sinners could have an experience of the divine light [...] Nowhere in his works does Palamas seem to adopt Theophanes' view that the light of Tabor is identical with the fire of hell."^[155]

Some Eastern Orthodox express personal opinions that appear to run counter to these statements, in teaching hell is separation from God.^{[156][157][158][159][160]}

The Western Church[link]

In the West, contemplation has not given rise to metaphysical disputes about whether what the contemplative sees is the essence or the energies of God (a distinction not generally accepted by Western theologians) and whether the "light" of contemplation is visible to physical eyes, so that, for instance, Saint Gregory the Great, did not need to specify when he wrote of people by whom, "while still living in this corruptible flesh, yet growing in incalculable power by a certain piercingness of contemplation, the Eternal Brightness is able to be seen."^[161] Methods of prayers are not limited to the recitation of the Jesus Prayer. Other methods are equally accepted, such as the recitation, as recommended by Saint John Cassian, of "O God, come to my assistance; O Lord, make haste to help me" or other verses of Scripture; the repetition of a single monosyllabic word, as suggested by the Cloud of Unknowing; the method used in Centering Prayer; the use of Lectio Divina; etc.^[162]

Like the East, the West teaches that the soul has three states, or stages, of perfection: the purgative way (that of cleansing or purification, katharsis in Greek), the illuminative way and the unitive way.^[163]

Saint Augustine said that, in contemplation, man meets God face-to-face.^[164] The Roman Catholic Church holds that, while the direct vision of God (the Beatific Vision) can be reached only in the next life, God does give to some a very special grace, by which he becomes intimately present to the created mind even before death, enabling it to contemplate him with ineffable joy.^[165]

The Roman Catholic Church teaches that God gives to some souls, even in the present life, a very special grace by which they can be mystically united to God even while yet alive: this is true mystical contemplation.^[165] The writings attributed to St. Dionysius the Areopagite were highly influential in the West, and their theses and arguments were adopted by Peter Lombard, Alexander of Hales, Albert the Great, St. Thomas Aquinas and St. Bonaventure.^[166] According to these writings, mystical knowledge must be distinguished from the rational knowledge by which we know God, not in his nature, but through the wonderful order of the universe, which is a participation in the divine ideas. Through the more perfect mystical knowledge of God, a knowledge beyond the attainments of reason (even when enlightened by faith), the soul contemplates directly the mysteries of divine light.^[165]

The Oxford Dictionary of the Christian Church states:

Inasmuch as the goal of the Christian life is the vision of God in heaven, Augustine and others maintain that the "contemplative life" is the eschatological goal of all Christians, the fruit and reward of the entire Christian life. "Contemplation" on earth can thus be seen as a foretaste of heaven.^[6]

The Roman Catholic Church teaches that God gives to some souls, even in the present life, a very special grace by which they can be mystically united to God even while yet alive: this is true mystical contemplation.^[165] Nowhere in Roman Catholic teaching is this "grace" defined as the light of Tabor, which the East teaches as starting in the Old Testament (i.e. Moses on Mount Sinai) and continuing into the New Testament (i.e. the transfiguration, the Pentecost event in Acts 2:1-4, St Paul on the road to Damascus). Instead, it is spoken of as "the Eternal Brightness" seen by "some while still living in this corruptible flesh, yet growing in incalculable power by a certain piercingness of contemplation".^[167] The writings attributed to St. Dionysius the Areopagite were highly influential in the West, and their theses and arguments were adopted by Peter Lombard, Alexander of Hales, Albert the Great, St. Thomas Aquinas and St. Bonaventure.^[166] Vladimir Lossky considers that Aquinas did violence to Pseudo-Dionysius's distinction between negative and affirmative theology by a synthesis that makes one a corrective for the other.^[168]

Scientific Research[link]

Fifteen Carmelite nuns came from the monastery to the laboratory to enter a fMRI machine whilst meditating, allowing scientists there to scan their brains using fMRI while they were in a state known as Unio Mystica (and also Theoria).^[169] The results showed that far-flung parts of the brain were recruited in the brains of women who considered themselves to be in mystical union with God.^[169]