By Robin Amis
This booklet provides the esoteric unique middle of Christianity with its main issue for illuminating and therapeutic the interior lifetime of the person. it's a bridge to the usually tricky doctrines of the early church fathers, explaining the non secular psychology of the fathers that underlies the present renewal of spirituality within the Greek church. This renewal, like this publication, is heavily associated with the understandings of the fashionable clergymen and abbots on Mount Athos. a special Christianity comes in handy to the practitioner, in addition to to the student, delivering new insights into the issues of learning and following the religious direction open air of a monastery.
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Extra resources for A Different Christianity: Early Christian Esotericism and Modern Thought
In its full form, the psychological method to which I refer represents what was known in the early church as the Royal Road. 2 The Royal Road was a science based on the gospel teaching about the cure of the soul - by curing the nous, sometimes known as the eye of the soul. This leads to what was then known as the illumination of the nous, and so develops the hidden potential or talents of the individual, once described by Saint Paul as the Gifts of the Spirit. The first part of this book gives us glimpses of this Royal Road, as it was described by the church’s great masters of spirituality, from Clement of Alexandria in the second century, to Pierre Caussade in the eighteenth and, in our own time, to the enigmatic figure of Boris Mouravieff.
This whole concept leads to a practical way of presenting these ideas. This can be put in modern terms by utilizing the word recognition. The goal of texts in this tradition, and the characteristic by which texts that genuinely belong to this tradition can be identified, is that they are written for recognition. The meaning of an idea must be understood and recognized (and the meaning of this particular idea too must be understood and recognized). We are not using the word recognition here in the sense of public recognition.
This reuniting of the thinking faculty to the heart might be described as the great secret of Inner Christianity, only it is not really a secret so much as something unnoticed because of our lack of understanding. To read about these things and enjoy, to ponder them and understand, we have to declare a moratorium on analytical methods and avoid debate, even with ourselves. As Socrates once discovered, only when we 20 recognize that in a special sense ideas are not knowledge - and in what sense this is true - can we link the mind to the heart.
A Different Christianity: Early Christian Esotericism and Modern Thought by Robin Amis