Hesychasm
Concept · Philosophy
Eastern Christian tradition of inner prayer and stillness, centred on repeating the Jesus Prayer in search of union with God.
Hesychasm is a contemplative and ascetic tradition within Eastern Christianity that seeks inner stillness (hesychía, in Greek 'stillness, rest, quiet, silence') and union with God through unceasing prayer, above all the so-called Jesus Prayer.
The term derives from the Greek verb hesykházō, 'to keep stillness'. It first designated the solitary life of the hermits of the Egyptian and Palestinian deserts, between the fourth and sixth centuries, and later came to name a specific form of inner prayer. Writers such as Evagrius Ponticus, John Climacus, Maximus the Confessor and Symeon the New Theologian shaped this spirituality, in which outward silence and the attentiveness of the mind prepare the encounter with God beyond images and concepts. Around the thirteenth century, a monk of Mount Athos, Nicephorus the Hesychast, described bodily methods such as bowing the head toward the chest, coordinating prayer with breathing and fixing the gaze on the centre of the body. These methods, later gathered in the anthology known as the Philokalia, drew mockery and criticism from opponents, who compared them to mere contemplation of the navel.
The most contentious episode came in fourteenth-century Constantinople. Barlaam of Seminara attacked the hesychasts' teaching about the light they claimed to perceive in prayer, the same light said to have appeared to the disciples on Mount Tabor. Gregory Palamas defended it by distinguishing between the divine essence, which cannot be known, and the divine energies, uncreated and accessible to the believer. Two councils, in 1341 and 1351, upheld his position, which became part of Orthodox theology. Critics argued that hesychasm amounted to quietism, while its defenders saw it as a legitimate path toward theosis, the deification of the human person.
Today hesychasm remains alive in Orthodox monasticism, and the Jesus Prayer has spread in the West, often as a lay spiritual practice adapted to daily life. Its scope and its relationship to outside influences, such as Sufism or yoga, remain debated among historians and theologians.
Authors who use it
- Nilus of Sora 1433–1508