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Commentary 9 - Page 2 |
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It could be said to be subject to a test of practical experience similar to that of modern engineering, but tested by the investigator on himself or herself and their life. You do not allow your car to be repaired by someone who has merely read a book on the subject, even more is this true of the spiritual elements of the human organism, where great experience is needed, and this experience is most safely gained in an apprenticeship context.
It is not easily demonstrated in public, therefore each individual must verify it for himself or herself. Yet this cannot be taken as meaning that it is in any way similar to personal opinion. Due to the apparent subjectivity of its source, its verification is a discipline even more demanding than that of the external sciences. A recent commentator said of this knowledge:
"Greek Church writers appropriated the word 'philosophy,' already in the early centuries, for denoting Christianity. In order to clarify and justify this appropriation, they drew a distinction between two kinds of philosophy:
[1] 'External (exoterike, exothyraten) philosophy,' and [2] 'internal (esoterike,
eso) philosophy.' The latter they also called 'the true philosophy,' 'heavenly philosophy', 'spiritual philosophy', divine philosophy', 'philosophy according to Christ', 'sacred philosophy', 'philosophy from Above', and 'wisdom from Above'." "The first kind of philosophy, external philosophy, comprises for them ancient Greek philosophy and the pagan philosophy of early Christian centuries. The second kind, 'internal philosophy', is identical with the Christian religion. This term is used to denote Orthodox Christian teaching in its totality; lived Christian teaching in general; some interior practice, particularly inner attention and inner stillness and the monastic life." (Constantin Cavarnos, - 'The Hellenic Christian Philosophical Tradition', Institute for Byzantine and Modern Greek Studies, Belmont, MA, 1989.)
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