Free Ebook The Way of a Pilgrim and The Pilgrim Continues His Way

Free Ebook The Way of a Pilgrim and The Pilgrim Continues His Way

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The Way of a Pilgrim and The Pilgrim Continues His Way

Free Ebook The Way of a Pilgrim and The Pilgrim Continues His Way

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From the Publisher

This classic work of Russian spirituality has charmed countless readers with its tale of a nineteenth-century peasant seeking the truth with simple humility, finding joy and plenty everywhere in life.

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From the Inside Flap

This classic work of Russian spirituality has charmed countless readers with its tale of a nineteenth-century peasant seeking the truth with simple humility, finding joy and plenty everywhere in life.

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Product details

Paperback: 196 pages

Publisher: Image Books; Reprint edition (October 1992)

Language: English

ISBN-10: 9780385468145

ISBN-13: 978-0385468145

ASIN: 0385468148

Product Dimensions:

5.5 x 0.6 x 8.2 inches

Shipping Weight: 12 ounces (View shipping rates and policies)

Average Customer Review:

4.7 out of 5 stars

123 customer reviews

Amazon Best Sellers Rank:

#78,188 in Books (See Top 100 in Books)

This book is well-known in eastern Christian circles and had been recommended to me by Eastern Orthodox and Eastern Catholic friends for several years, but I somehow never never quite managed to find the time to read it. However, soon after returning to San Diego last month, it was announced that my parish would be beginning a study of this book during the Advent season. This gave me the extra bit of motivation I needed to buy this book and was subsequently very quickly hooked, finishing it in just a few days. Here’s how the book begins:“By the grace of God I am a Christian, by my deeds a great sinner, and by my calling a homeless wanderer of humblest origin, roaming from place to place”– The Way of the PilgrimI run a blog called "Restless Pilgrim", so I’m sure you can understand why I loved these opening words!The story is written by an anonymous 19th Century Russian peasant who recounts his life and wanderings around the country. When we first meet our protagonist, he is desiring to understand what St. Paul means when he says to “pray constantly” (1 Thessalonians 5:17). He prays for insight and also visits different churches to hear sermons on prayer. Unsatisfied, he seeks out holy men to ask them about the spiritual life.Eventually, the pilgrim meets a hermit who invites him to his cell and teaches him a prayer known as the Jesus Prayer: “Lord Jesus Christ, have mercy on me!”. This is an ancient prayer of the Church and is prayed with an eastern prayer rope, which looks like a rosary made out of wool. The elder also introduces him to the Philokalia, a book of spiritual teaching, a compilation of the writings of twenty-five holy Fathers, with which he instructs the pilgrim:Sit alone and in silence; bow your head and close your eyes; relax your breathing and with your imagination look into your heart; direct your thoughts from your head into your heart. And while inhaling say “Lord Jesus Christ, have mercy on me”– St. Simeon the New Theologian, The PhilokaliaIn the latter part of the book we begin to find out a little more about the pilgrim’s early life and about the events which led up to his life on the road. I don’t want to give away too much of the story, but armed with the Jesus Prayer and the Philokalia, the pilgrim receives instruction from the elder. Eventually, the pilgrim returns to the road, learning about prayer from those he meets along the way. Much like the Desert Fathers before him, our pilgrim often seeks out quiet and solitude, yet constantly has people placed in his path to whom he ministers.There is a sequel to this book, “The Pilgrim Who Continues His Way”, which I will read shortly, but the pilgrim has already made quite an impression upon me. His writing reminds me of Brother Lawrence’s classic, The Practice of the Presence of God. Much like Brother Lawrence, our pilgrim learns the importance of being constantly aware of the presence of God, even during the busyness of the day. Reading this book motivates me to seek out spiritual nourishment, and especially peace and quiet.“Good speech is silver but silence is pure gold”– St Ephraim of SyriaDespite the book’s relatively young age, it is an eastern classic and well worth reading. It is also extremely accessible to western readers who may be unfamiliar with eastern spirituality and it is a wonderful introduction to the treasures of the East, the Philokalia and the Jesus Prayer.

I bought this version originally but was then later given the Savin version as a gift. Later still, I received a Russian copy of the original and could then compare the three. The Bacovcin translation has wonderful prose, but this comes at significant cost in terms of content. The book seems to actively attempt to arrest the story of the Pilgrim from Russian Orthodox tradition within which it was forged and, in doing so, leads a spiritually hungry reader down a dangerous path to misunderstanding the Jesus Prayer that the Pilgrim practices. True, there are many (so called) pundits that believe Way of a Pilgrim, by itself, is dangerous in promoting a catalysed approach to spiritual enlightenment. However, these commenters are neither monks nor hesychasts nor apparently experienced in the Prayer (I am speaking of particularly of Alexei Osipov and others). Thus, according to the hermits, recent saints and desert fathers of the Orthodox Church, the book itself is fine. However, this translation actually contains enough distortions that one could be spiritually misled.Here are the main challenges as I see them:1) The book translates a Russian Orthodox original but does so into a Catholic/Uniate styleI am not trying to take a polemic stance. It's simply a fact that Way of a Pilgrim is a firmly, Orthodox work and Walter Czisek was a Jesuit priest and convicted spy that was trying proselytize Russians in the name of the pope. Apart from Jesuits having nothing to do with hesychasm (and actually having worked historically against its spread), there is also no reason to believe Mr. Czisek--someone that was neither a monk nor an ascetic, nor a Russian, nor an Orthodox--would understand the spiritual message within the book's pages. That seems evident from his nonsensical forward. One can only conclude that the book is an attempt to "generalise" the story's content or suggest that it has some general, Christian character. However, it doesn't. Orthodox and Catholics do not agree, first and foremost, on matters of spiritual struggle. It is not clear what Ms. Bacovcin's religious affiliation is. However, this is important in translating spiritual works.2) Key terms are left out to make the book seem "generic"Correspondingly, the author leaves out certain important terms during the translation or substitutes clearly Orthodox terms for ones used by Catholics. "Rosary" is used instead of "schotki" to describe the prayer rope of the Pilgrim. Whenever someone crosses himself in Way of a Pilgrim, Bacovcin translates this as "bless". Catholics and Orthodox cross themselves differently, and it is decidedly more prominent in Orthodox, ascetic practice. "Staretz", a term reserved for someone that has reached hesychia and has the wisdom to guide others is substituted with "elder," which has an ambiguous meaning. "Prayer of the Heart" (the correct translation of the Jesus Prayer into English) is referred to as "heartfelt prayer"---something that has a completely different meaning. In other areas, schema-monks (a high ranking designation only among Orthodox monks) are referred to as monks or preachers.These may seem like small distinctions. However, collectively, they subtract from the much deeper and richer intended meaning of the book and from its Orthodox character.3) Key concepts are distortedHowever, all of this would be forgivable if the essential elements of Way of a Pilgrim were left intact. They aren't. On the teaching of the Prayer, Bacovcin translates the importance of "removing all thoughts" as "being free of cares". Yet, the removal of thoughts is a separate matter from the removal of cares and the latter, without the former, could definitely lead to delusion--the main danger in practising the Prayer haphazardly. That seemingly innocuous substitution even makes the book seem inharmonious as the Pilgrim later realises that it is his thoughts and the thoughts of others that seem to mislead him and them as they are practicing the Prayer.Moreover, since "Prayer of the Heart" is discarded for "heartfelt prayer" by the author, the key concept that the Prayer may eventually may come to reside in one's heart is lost almost completely--or, at least, is not given the center-stage given in the original book. This becomes even more apparent in the story: especially when the Pilgrim says, "When I began to pray with the heart…" and mentions how the words of Scripture and even his surroundings became more comprehensible to him. Bacovcin treats these experiences analytically and not spiritually--using terms such as "insight" instead of more accurate terms such as "perception". Furthermore, in the active voice that the translator uses, the story suggests that the Pilgrim is boasting of how he acquired this new insight as the narrator, rather than recounting how it was revealed to him by God. Again, THIS IS IMPORTANT. The essential point of hesychasm is to come close to God by allowing God to reveal Himself to the hesychast. This is a gift and not a reward. One could work for 60 years and never receive it or for 6 months and gain a taste of it. The point is that hesychia is a revelation, not a discovery or an insight.Following these same themes, the book skirts many of the most important statements about practising the Prayer in its translations of the Fathers' teachings. It also leaves out an appendix that included commentary by the original, unknown author on the Jesus Prayer teaching (this is included in the Savin version). Funny enough, Bacovcin and Czisek ascribe the authorship to an unknown peasant while all Orthodox sources ascribe it to one of the saints prevailing at the time.In any case, in Bacovcin's translation, the notes on how to practise the Prayer by the Orthodox Fathers are summarised to the point of having little, if any value. In fact, that is where one of the biggest problems lies: THE BOOK DISTORTS THE TEACHING OF THE JESUS PRAYER BY MISSING THE SPIRIT OF THESE GUIDING WORDS.Taken abstractly as a work of fiction, the Bacovcin translation is probably the better-flowing option (in comparison to the Savin translation) and that is why I give it two stars instead of one. However, taken within its intended context as a story of someone seeking the keys to the Kingdom of Heaven and finding them, this book is dangerous.

This spiritual classic is another view on continuous prayer in the Orthodox tradition. The story revolves around a travelling pilgrim, a man who met misfortune early in his adult life, and was inspired on hearing the admonition of Paul while attending the Liturgy to "pray continuously". After spending time looking for a method to achieve this goal, he eventually comes upon a spiritual teacher who introduces him to the Philokalia, a collection of writings of the early Church fathers, as well as the "Jesus Prayer" contained therein. After developing a method and practice of continuous prayer using the Jesus prayer, the remainder of the book explores the theology, the practice and the stories of the pilgrim and those he meets along the way - emphasizing the impacts of continuous prayer on their spiritual and physical lives.As noted by several other reviewers, this edition has some translation errors (such as the references to the "rosary" and "Hail Mary" - both of which are largely absent from Orthodox tradition), but the message itself is clear and easy to read and absorb, if difficult to practice. The edition includes excerpts from the Philokalia discussing the concept of continuous prayer, and the main story itself is full of Biblical and theological references.An interesting classic, one that is both profound and entertaining to read.

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