Experience of a Devotional Prayer in Front of an Icon, Reflected in the Icon Itself

Keywords: iconology, iconography, the other world, religious experience, Christian ascetics, Tabor Light, Gregory Palamas, sacred, saints, theology

Abstract

In this paper, icons are understood as holy images in a broad sense, including murals, mosaics and miniatures. An icon is considered as a channel of communication with the sacred reality revealing itself through the icon. The numinous experience of ascetics during their devotional prayers in front of icons is described and conceptualised. This experience is categorised following its increasing intensity: (1) visions of a tunnel extending beyond the icon; (2) gleaming of icons; (3) apparitions of Christ or saints depicted on the icon; and finally, as a climactic point, (4) rapture or ‘energy discharge’. In particular, the images of a tunnel, transcending the icon and extending beyond its surface, can be found in some miniatures, frescoes, and icons of the 13th – 15th centuries as well as in some patterns of spatial ornamentation in Serbian and Bulgarian churches. The author argues that images of glowing icons reflect real ecstatic experience evoked when praying in front of icons. Then the paper turns to icons that represent apparitions of Christ or other holy figures to ascetics praying in front of their icons. Finally, the topic of ‘hidden’, i.e., veiled or curtained icons in Cypriot monasteries is explored. This tradition, which implies that a person can be “punished” for looking at or touching a miraculous icon, has, as the paper suggests, a completely different meaning. It is not addressed to all pilgrims, as it was customarily understood, but only to ascetics. According to Gregory Palamas, a true ascetic is able to sense uncreated energies, and this ability is a danger and a grace at the same time.

Author Biography

S. V. Morgachev, Jungian Analysis Journal

DOI: https://doi.org/10.34680/vistheo-2023-5-2-177-190

Sergey V. Morgachev
Jungian Analysis Journal, Moscow, Russia
baikal.s@mail.ru
ORCID: https://orcid.org/0009-0000-4613-597X

Abstract
In this paper, icons are understood as holy images in a broad sense, including murals, mosaics and miniatures. An icon is considered as
a channel of communication with the sacred reality revealing itself through the icon. The numinous experience of ascetics during their devotional prayers in front of icons is described and conceptualised. This experience is categorised following its increasing intensity:
(1) visions of a tunnel extending beyond the icon; (2) gleaming of icons; (3) apparitions of Christ or saints depicted on the icon; and finally, as a climactic point, (4) rapture or ‘energy discharge’.
In particular, the images of a tunnel, transcending the icon and extending beyond its surface, can be found in some miniatures, frescoes, and icons of the 13th – 15th centuries as well as in some patterns of spatial ornamentation in Serbian and Bulgarian churches. The author argues that images of glowing icons reflect real ecstatic experience evoked when praying in front of icons.
Then the paper turns to icons that represent apparitions of Christ
or other holy figures to ascetics praying in front of their icons.
Finally, the topic of ‘hidden’, i.e., veiled or curtained icons in Cypriot monasteries is explored. This tradition, which implies that a person can be “punished” for looking at or touching a miraculous icon, has, as the paper suggests, a completely different meaning. It is not addressed to all pilgrims, as it was customarily understood, but only to ascetics. According to Gregory Palamas, a true ascetic is able
to sense uncreated energies, and this ability is a danger and a grace at the same time.

Keywords: iconology, iconography, the other world, religious experience, Christian ascetics, Tabor Light, Gregory Palamas, sacred, saints, theology

References

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Avanesov 2016 – Avanesov S. S. Sacred Topics of Russian Cities (2). Saint Sophia Cathedral: Syntax and Semantics. ΠΡΑΞΗΜΑ. Journal
of Visual Semiotics
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Egorova 2016 – Egorova E. The Old Name ‘Ugresha’. History of Ugresha. Almanac of Local History. 2016. 2. Pp. 6–16. In Russian.

Gregory Palamas 2011 – St. Gregory Palamas. Triads for the Defense of Those Who Practice Sacred Quietude. Transl. into Russian. Moscow, 2011.

Life 2017 – Life of St. Paisios of Mount Athos. Moscow, 2017.
In Russian.

Marković 2008 – Marković M. The Painter Eutychios – Father
of Michael Astrapas and Protomaster of the Frescoes in the Church of the Virgin Peribleptos in Ohrid? Old Russian Art. Artistic Life of Pskov and the Art of the Late Byzantine Era. Moscow, 2008.
Pp. 411–416.

Philip 2016 – Philip (Pertsev), abbot. Face of the Virgin Most Pure.
The Incarnation and Life in the Centuries of the Mother of God Images. Notes of an Icon Painter. Parts 1–2. Moscow, 2016. In Russian.

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Reverends 1994 – Reverends Kirill, Ferapont and Martinian
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Silouan 2018 – St. Silouan the Athonite. Scriptures. Holy Trinity Sergius Lavra, 2018. In Russian.

About author

Sergey V. Morgachev
Column Editor
Jungian Analysis Journal
13, Yaroslavskaya ul., Moscow, 129366, Russian Federation
E-mail: baikal.s@mail.ru

For citation:
Morgachev S. V. Experience of a devotional prayer in front of an icon, reflected in the icon itself. Journal of Visual Theology. 2023. Vol. 5. 2. Pp. 177–190. https://doi.org/10.34680/vistheo-2023-5-2-177-190

Published
2023-12-26
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Articles
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