Проблема Ісихії у візантійській естетиці аскетизму

Abstract

Досліджено вчення про ісихію в його сутнісних зв’язках із візантійською естетикою аскетизму. Автор аналізує теоестетичні смисли ісихастської доктрини, згідно з якою досягнення стану безмовності постає суттєвим чинником преображення чуттів людини та сприяє спогляданню нею Абсолютної Краси. У статті використано методи узагальнення, систематизації та герменевтичного аналізу культури ісихазму. Автор стверджує перспективу для подальшого вивчення аскетико-естетичної традиції християнського Сходу.The aim of the article is to analyse the doctrine of esychia in the context of exploration of the Byzantine aesthetics of the asceticism. Using the scientific methods of generalization, systematization and hermeneutical analysis of cultural traditions, the author tries to point out important theological and aesthetical senses of hesychasm. Conventionally pointing out some dimensions of the Byzantine aesthetics of the asceticism, the author proposes to take into consideration existence of the gnoseological dimension, which is connencted with understanding of human sensual activity. According to Christian ascetic aesthetics, cognition of the sensual (material) world must be realized with great caution: numerous sin-provoking impressions represent a real danger for people, who want to improve their soul being. That is why a well-known ascetic practice of severe aesthetic isolation, when a person tries to control his or her sensual activity and avoid to percept bad impressions, helps to improve person’s good qualities. Such a useful practice assists in achieving hesychia, the particular state of one’s soul, which helps believers in their search of God. The Byzantine ascetics’ mystical experience proves that esychia is a substantial factor of improving one’s sensual activity: a true ascetichesychast receives ability to percept sensual reality righteously and even becomes able to enjoy the Absolute Beauty. Corresponding statements of the Byzantine theologians obviously have strong aesthetical senses (we cannot agree with opinions according to which the asceticism turns Christianity into a principally antiaesthetical religion). Mentioned theological statements should be regarded as an important source for aesthetical discourse.