FR Vasileios Speliopoulou Review

About the Book: The Ascetic of Love by Nun Gabrielia
COMPREHENSIVE REVIEW
CONTENTS
1. Critiques and Comments on the Content of the Book: The Ascetic of Love by Fr. V. Speliopoulou
2. Objections to the Objections: A comprehensive response to the objections regarding the book
review.
Elder Gabrielia Critiques and Comments on the Content of the Book: The Ascetic of Love
by Nun Gabrielia
By Fr. Vasileios Speliopoulou
Foreword by Fr. Sarantos Sarantos
In the widely circulated book The Ascetic of Love by Nun Gabrielia, my name is mentioned as one
of those who met the nun. Indeed, we met once and exchanged some ideas briefly. This fact cannot
serve as my personal “endorsement” of the book, which was later co-authored by the author of the
same name.
Therefore, I take this opportunity with great pleasure to present the critique of the aforementioned
book by the Reverend Deacon Fr. Vasileios Speliopoulou.
The reading of this critique is highly valuable for the readers of the extensive book by Gabrielia,
as well as for the entire Orthodox community, to help them distinguish wheat from chaff, light
from darkness, and truth from falsehood.
Unfortunately, the abundance of messages and relentless information of the “New Age” era dulls
the Orthodox consciousness of all of us, immobilizing the clarity offered by our Lord Jesus Christ.
This trend aims to mislead, if possible, even the elect and incorporate them into the attractive
panorama of Universalism.
Human institutions and self-evident principles, hitherto unquestioned, are being relativized in
subtle ways and ultimately challenged by the “rulers of this age,” both within the global community
and in our beloved Orthodox homeland, Greece. Foreign and local “modernizers” are fervently
working to modernize it, depicting it as out of sync and third-world.
It is deeply regrettable that members of our Orthodox Church, especially those dedicated to Christ,
are involved in this mindset and the new apostolate, attempting to involve the faithful in the spirit
of the New Age and Universalism.
Within the five hundred pages of the book under scrutiny, a systematic effort is made, through the
heroized apostolic figure of Nun Gabrielia from Gabrielia, her disciple, to level Orthodox dogma,
which is adamantine and true, with all other heresies and religions.
The Holy Uniqueness of the Theanthropic Person of our Lord Jesus Christ is nonexistent. The
Orthodox asceticism is absent, while, at the same time, the Orthodox Theanthropic Love in Christ
is distorted. In other words, syncretism, the mixing of all outdated confessions and religions,
nullifies the Unique Soteriological work of our Lord Jesus Christ, His miracles, His Sacrificial
Offering, His glorious Resurrection, and His Ascension into heaven.
Indirect promotion of Hinduism and Guruism, alleged glossolalia, Vegetarianism, holistic
worldview, Universal and Cosmic Spirit, Yama, Nonexistence and Death, Meditation, Positive
Thinking, superstitions, promotion of Rama Krishna, Gabrielia’s false visions along with the
“healing gift,” “alternative therapies,” complete the multifaceted polytheism of our always-tested
Orthodox, Theanthropic Tradition within our Greek society, the only one genuinely preserving
human personality.
It is indeed worthy of great wonder how Orthodox nuns can alienate, to such an extent and scope,
the life in Christ! What is not surprising to us is how it managed to circulate in thirteen editions,
given that the aforementioned book is inundated with the transitory syndrome of pervasive
sentimentalism, which incites the reading public to propagate it.
Countless readers, however, incessantly “bother” us with the identical question regarding our
opinion on this book.
In the end, it appears that after a sober, internal critique by unbiased readers, the heretical content
of The Ascetic of Love is unofficially or consciously acknowledged, and the book is placed on the
highest shelves of the library to prevent the corrosion it initially caused.
A careful study of the well-intentioned and thoroughly substantiated critique by the reverend
deacon Fr. Vasilios is necessary so that the reader can acquire correct, Theanthropic criteria to
avoid being misled by various demonic sentiments.
GENERAL
The Ascetic of Love is already in its 13th edition, it is now available in English, and its volume
extends to 500 pages. Unfortunately, in many parishes of our country, it has been, and is still being
used as a manual in catechetical schools.
In our opinion, this book aims to promote popular ecumenism [1], that is, promoting the idea
among ordinary Orthodox Christian priests and laity that all religions possess part of the truth.
Therefore, not only are we not entitled to reject the various teachings, but we have a sacred duty
to accept them to achieve the desired goal, for those who propagate this idea, of uniting all religions
into one. However, the truth is neither negotiable nor malleable. We, as Orthodox Christians and
always as members of the One Holy Catholic and Apostolic Church, “possess” it because it is not
an abstract or impersonal concept, but the very person of the Lord, who clearly revealed to us that
He is “the Way, the Truth, and the Life” (John 14:6).
Let us examine the most evident and revealing points that confirm both the existence of relentless
and contemporary syncretism, as well as the influences of Eastern religions scattered throughout
the book, “carefully disguised” in Orthodox spirituality.
A. Comparative Facts
As previously mentioned, this book attempts to convince the reader that Christian and non-
Christian beliefs are not far from the truth. This is achieved through various means, such as
referencing numerous non-Orthodox and non-Christian friends of the Gerontissa, with whom she
maintained relationships throughout her life without attempting to convert them or make any effort
in that direction. Instead, she often regards them as saints (e.g., on pages 212 and 407) or exemplary
Christians (p. 72) [2] and talks to them about God (one wonders which God).
Let’s delve into the details. On page 15, an Anglican theologian acknowledges her life “in Christ.”
It’s self-evident that this presupposes a shared experience and faith in Christ, which obviously
cannot be equated with Orthodox faith since, in such a case, the Anglican would have persistently
sought and received Orthodox Baptism.
On page 27, the author wonders what could have possibly bothered the Gerontissa about
collaborating with or receiving compensation from Jews. This tactic is presented as a virtue and a
proof of her extraordinary love for all people. However, it raises the question: Did the Gerontissa
possess greater love than the one the Church herself called “disciple of love”?
On page 33, there’s a close association between the Gerontissa and the Quaker sect. [3] Their work
in Thessaloniki is advertised as significant, while the Gerontissa even holds a position as director
at their school and teaches the Gospel. Would anyone genuinely believe that if her views and
interpretation of the Gospel didn’t fully align with those of the sect, she would have been entrusted
with two of their most sensitive positions? This implicitly suggests that the Quakers are a group of
Orthodox Christians with significant work and activities, a misleading and potentially
proselytizing impression. The book also mentions her relationship with two other Quakers on
pages 40-41, including her stay in their guesthouse on page 46.
On page 63, a Methodist missionary asks for her prayers to receive more grace from God. This
goes unchallenged and conveys, once again, the message that grace is not exclusive to Orthodox
Christians. The Grace of God, the Holy Spirit, works only within the bounds of the Orthodox
Church and “comprises the institution of the Church” (Idiomelon of the Feast of the Holy Spirit).
On page 42, “bold syncretism” goes far beyond boundaries when the Gerontissa, as a layperson,
leaves for India and takes only two books with her. One of these books is the Gospel, which is
hardly mentioned, while the book of guru Sivananda captivates her so much that she desperately
searches for its author. [4] He, in turn, “miraculously,” follows her everywhere and helps her
significantly during her early days in India [5] to demonstrate, implicitly at least, the hidden powers
in Hinduism and gurus, which we may not know, but can gradually discover and benefit from.
On pages 50-51, guru techniques are compared with Orthodox views. The Gerontissa implies that
in Orthodox monasticism, as in Hinduism, it is common for the ascetic to strive to become invisible
to people, a notion foreign to our ascetic tradition.
On page 53, Hindu and Orthodox worship are compared. The constant invocation of God’s name
is highlighted as a similarity in both faiths. [6] However, the fundamental difference is that the
invocation of God’s name is much more profound in Orthodoxy.
On page 54, Ramakrishna is portrayed as significantly influenced by Christianity. On page 47,
various renowned gurus she met are listed, presumably to guide those interested in Indian
philosophy and techniques. The implication here is that followers of other religions are not driven
by the same “fanaticism” that we Orthodox are.
Moreover, prostration in mosques does not conflict with the book’s spirit since Muslims, Hindus,
and Jews have God within them, and they are led by the same Spirit of God, as the Gerontissa
supports (page 325). [7] The message is that everyone can live and walk in Christ and, therefore,
Holy Baptism is completely useless, and contrary views are merely signs of hatred.
Additionally, the book compares monasticism to ancient Greece, during a time when Neopaganism
and the worship of the Twelve Gods were prevalent in Greece (page 106).
The Gerontissa is also invited to pray inside a mosque on page 44, although it is not mentioned if
she accepted this invitation. This act is praised by the author. The intention behind this misleading
information seems to be to make readers believe that the followers of other religions are not
influenced by the same “fanaticism” that affects Orthodox Christians.
The most characteristic points of comparison in the book are as follows:
a) On page 101, it is mentioned that after becoming a nun and meeting two Indian monks from the
Ashram of Sivananda, they told her, “Now you are our true sister. Rasso [for] you, rasso [for] us.”
This sentence encapsulates the entire teaching of the book and of the New Era. In the way it is
formulated, it conveys the message that Orthodox Christians require recognition from others,
especially more “spiritual” and mystical religions, and that the Indians, as generous and
unassuming, provide us with this recognition and fully accept our asceticism, which is not very
different from their own. It forms the basis for a comparison between our ascetic tradition and the
Indian, namely yoga and meditation, with prayer, especially mental prayer, and our Orthodox
worship. The thoughts of the elder on pages 245-246 also move within the same framework. She
doesn’t omit to tell us that what saves us is simplicity, poverty, and the narrow path, which,
however, is also experienced in Orthodox monasteries and Ashrams. [8]
b) The second point is found on page 39. It states that as Greeks, we have an “inherent” respect
for Indian philosophy because the Indians, like us, have a spiritual sensitivity, which is the result
of their cultivation. It also writes that in India, there are wise people who are wholly devoted to
God, without the slightest objection to the fact that they do not serve the same God, the one God
we serve. Indeed, if we take the word “Greeks” in its usual hagiographical sense as idolaters, then
we can only agree. However, if we accept that Greeks, as Romans, that is Orthodox people, have
always remained steadfast in faith and in our traditions, then what common ground can we find
between the Light and the darkness, the Truth and falsehood, and this Father of Lies? Absolutely
none, especially if we consider that our wise and holy Fathers refused to put a single word that
starts with the letter “P,” the initial letter of the word “Falsehood,” into the Symbol of our Faith.
They taught us that we cannot and should not have any association with falsehood and that our
faith is the only one that contains no trace of falsehood, the only one that contains the Truth.
However, we must emphasize that a truly wise person is only one who communicates with the
wisdom of God, with true Wisdom, our Lord Jesus Christ, and becomes godlike by grace,
something that the Hindus cannot accept since they only hope in their inner strengths and the
possibility of self-deification. Finally, on page 184, the sanctified forms of the Prophets are
compared with the forms of yogis and gurus.
But we must not exclude from this chapter the Imitation of Christ. The Imitation of Christ is a
well-known book that expresses all the piety and intellectualism of the West and has nothing to do
with Orthodox spirituality and the Orthodox and patristic imitation of Christ. The elder had a
particular love for this book, as well as its author, as shown on page 205, where Imitation of Christ
is included among the books she recommended for study, as well as on page 77, where she coexists
with the author, Thomas à Kempis, and another heterodox monk. Moreover, an article by His
Eminence Metropolitan Hierotheos of Nafpaktos and Agios Vlasios, one of the most learned and
traditional bishops of our Church, provides invaluable insight on this matter. Among other things,
His Eminence mentions, “It (i.e., the Imitation of Christ) has been attributed to Thomas à Kempis,
who was a papal ascetic writer... It appears that this book is embedded within Western frameworks
and expresses the spirituality of Western man... One can see that its translation, alongside the
simultaneous juxtaposition of patristic texts, has contributed to the Westernization of the
Orthodox... Of course, when someone reads the Imitation of Christ, they are emotionally moved,
but they are unwittingly being diverted from the genuine expression of the Orthodox tradition...”
[9]
We believe that the book we are studying has exactly the same and even more harmful effects, as
it promotes not only unhealthy emotionalism but also dangerous techniques and beliefs. Therefore,
we strongly recommend reading the specific article. We have mentioned only a few points in the
book in which an attempt is made to compare Orthodoxy with Indian “spirituality,” among which,
unfortunately, no differences are found by the author. However, a careful and unbiased look, with
a “critical” eye, can easily identify countless such points since that is the purpose of the book.
B. Safety Measures `
It is mathematically certain, however, that if all these elements were presented to the reader without
the necessary camouflage, it would be difficult to fall into the trap. For this reason, the author has
taken the appropriate, mainly psychological, security measures to ensure that someone hardly
suspects that all of this is not so correct or orthodox. Apart from the concealed way in which some
information is presented and the bombardment with it, so the reader does not have time to process
it, we will mention some of the psychological “safety measures.”
On page 44, there is an invitation to the elder to worship at the small mosques of the hotels, but at
the same time, it is emphasized that this is a heroic act “in our age of Fundamentalism.”
Automatically, therefore, anyone who does not view this act favorably is labeled a fundamentalist.
On the next page, the author refers to the words of a hierarch who says, “We Christians are only
in danger from our weaknesses.” Therefore, it is impossible in faith for those who, following the
tactics of the Fathers and the Church, do not develop special relationships with heretics and non-
believers and, above all, do not pray with them, according to this hierarch. On the contrary, those
who literally negotiate with God and Truth are much more faithful. With these words, and
especially from the mouth of an Orthodox hierarch, the author believes, and unfortunately partly
justified, that it will eliminate any possible objection. However, is it better for us to obey the words
of St. John the Theologian, as mentioned in the introduction, but also of the Lord Himself who
commands: “Beware of false prophets” (Matthew 7:15), rather than a hierarch, whoever he may
be? How can it be possible, moreover, to believe that countless foreigners saw the light of
Orthodoxy, as mentioned a little further down when only one or two are named? Would the author
not make a systematic reference to the real successes of Gabriela when she does the same for all
her plans? Has it not already been understood that any attempt to convert non-Christians and non-
Orthodox to Orthodoxy is perceived by the elder as a sign of fanaticism?
On page 49, it is stated that the elder became a “window into Orthodoxy” for others and in the
world for us, opening a deep gap in our “acquired fear.” The author thus strengthens our selfishness
to act as a deterrent to our objections, as no one wants to bear the title of being fearful.
On page 122, possible objections are prevented once again, as the author tells us that Gabriela was
the only one who had the courage for such openings, and that the rest of our monks are not so
diligent, but remain closed in their monasteries. She also says that the Gerontissa received the
blessing for such actions from a recognized elder (Fr. Amphilochios). However, this elder passed
away long before the first edition of the book (1976), as did many others mentioned in it to support
the sanctity of Gerontissa Gabriela. This fact, in combination with other elements, should raise
suspicions about the author’s motives.
Finally, on page 288, the love we owe to all is misinterpreted, and the Gerontissa is presented as a
confessor of faith, while those who disagree are called persecutors of love. However, we need to
break free from all the well-planned traps mentioned above. Let us respond to the accusations we
may attract by disagreeing with these tactics (fanatic, fundamentalist, fearful, unbeliever,
misologist, etc.) with the words of Christ and the Evangelist of love we already mentioned, and
also with the words of the Apostle Paul, who warns us to “mark them which cause divisions and
offenses contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17), making
it clear to us that “I would not that ye should have fellowship with devils” (1 Corinthians 10:20)
and warns us “Beware lest any man spoil you through philosophy and vain deceit, after the
tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8) [10].
Therefore, the question is raised: Did Gerontissa Gabriela have more love than the Fathers, the
Apostles, and even the Lord Himself? In the end, to whom should we obey and whom should we
trust and follow, the Truth itself or a misled nun?
C. Hinduism — Guruism
However, let’s move on to something more dangerous and important. One of the characteristic
features of the New Age is the inversion of Christian terms. This simply means that the various
groups of the New Age take a term commonly used in Orthodox spirituality and ascribe to it an
entirely different and foreign meaning. For instance, they take the term “prayer” and equate it with
the content of the term “meditation” to more easily attract their unsuspecting victims, bending
possible hesitations and, if possible, even drawing in the elect, as they speak of Christian virtues
and methods. The phenomenon of inversion is quite common in this book. The reader is cleverly
prepared to embrace the philosophy and life of Hinduism as a genuine form of Orthodox
spirituality, is catechized and gradually initiated into it, even involuntarily, endangering him to
move away from the life of the Church or to remain merely formal in it, worshiping other gods,
demons in reality, who will gain increasing power over him, alienating him from Divine Grace and
staining his Baptismal robe. Nevertheless, “No one can serve two masters” (Matthew 6:24). We
will examine the points in the book where some terms are inverted, contrasting them with relevant
excerpts from the works of Father Antonios Alevizopoulos. [11]
On page 3, the author wishes to “initiate” us, and the term is of great importance, into the
asceticism of love, a poem found in the notes of the Gerontissa, and the entire book is meant to
open a window into its heaven. Firstly, it is known that we use the term “initiation” when we
gradually introduce someone to our own experiences, particularly religious experiences, when we
introduce them gradually into our mysteries, our worship of our own God. “In initiation, it belongs
to the student to follow the guru’s instructions, whether he lives near the guru or not.” [12] Perhaps
this parallel seems exaggerated, but we believe that you will justify our suspicions later. We also
read that initiation will take place into the asceticism of love. Here, we must mention that the
famous guru Sai Baba believes that “there is only one religion, the religion of Love... there is only
one language, the language of the heart.” [13] These are beliefs that unfortunately perfectly match
those of the Gerontissa. Furthermore, our suspicions are reinforced by the fact that, according to
the father of positive thinking, [14] “man creates his own heaven and his own hell.” [15] We must
consider these coincidences as accidental, particularly in a paragraph that happens to be the first
in the book? Moreover, at the end of this paragraph, it is stated that he (i.e., the heaven of this?) is
our destiny! This should not surprise us since “karma means action, and action is inevitable... and
in this sense, our destiny is already determined,” [16] as “each person plays his role, which is
detailed in the personal film of his life, and this role constantly changes from life to life,” [17]
words that the author repeats almost verbatim on page 396. [18]
Glossolalia: On page 10, the “gifts” of the elder are mentioned, among which the “gift” of
glossolalia is not missing. “The phenomenon of glossolalia is not new. It is known in ancient
Greece (Pythia) and in other non-Christian religions, e.g., among the Dervishes... In England, the
phenomenon was presented among the Quakers and the Methodists, the Mormons, and other
American sects.” [19] From the above, we can safely conclude the source from which the elder
inherited the “gift” since she is so closely associated with the Quakers and the Methodists. “The
phenomenon of the autonomy of the language spoken independently of the person’s mind is
considered by these groups as evidence of the baptism of the Holy Spirit.” [20]
Vegetarianism: Leaving the introduction, we go to page 28. There, it is written that the elder
initially stayed with a certain Mrs. Bright, near whom she was forcibly made a vegetarian. Here
we must note the hypocrisy of the author, the deception, and the contradictions regarding the life
of Gabriela. In other words, an attempt is made to persuade the reader that vegetarianism has
nothing to do with religious “beliefs,” but she was almost imposed due to circumstances. If things
are like this, why was she not just a participant but invited to a conference on diet and physical
therapy, which was inspired by Gandhi himself (pages 67-68)? Who could know that she is a
vegetarian, especially when it was imposed on her? Why (on page 91), even in the monastery, does
she not obey and participate in the common meals, and, as the author contemptuously mentions,
“she does not eat sardines or cod”?
The answer is one: Ahimsa (non-violence). “This non-violence, Ahimsa, includes all expressions
of creation, even insects and animals and plants,” because “by harming someone or something,
one does nothing more than harm oneself.” [21] According to these views, Jainist monks are not
allowed to eat in the dark without covering their mouths so as not to accidentally eat insects. It is
unrelated to all of this that she scolds someone for killing a mosquito (pages 134-135), that she
sends greetings to specific trees held by her spiritual children (?), or that she feels so much sorrow
for withering plants that she even buries them instead of throwing them away, as on page 58. But
much more unrelated is the view that, if we grasp a tree when we are tired, it will give us strength
from the energy given to it by God (page 134)?
Holistic Worldview: All of the above points us towards the so-called “holistic worldview,” which
even includes God and is advocated by various movements and groups of the New Era. “God is
not perceived as a Person; He is identified with the Universal or Cosmic Spirit, the living energy
of the universe, which manifests in various forms. Man himself is a projection of this Cosmic
Supraconsciousness,” [22] and “even the diet is chosen with the central aim of expanding
consciousness,” [23] “we are looking for a way of existence of the harmony of man with himself
and with all living beings, with nature and the world,” [24] because “everything is condensed
quantities of energy.” [25] Perhaps our thoughts seem excessive to some. However, they should
explain to us why our Gerontissa encourages us to “Love the Lord your God with all your soul,
with all your heart, and with all your mind” and quickly clarifies: “that is, the universe” (page
199). According to her, the universe is thus identified with God, creation with the Creator, which
demonstrates her adoption of the holistic worldview, summarily teaching that “there is no
separation; everything is one, and man is identified with this oneness.” [26]
Furthermore, she refers to humans as “prey” and wonders on page 489, how we can eat meat while
the animal suffers and bears witness. She would undoubtedly love animals more than their Creator,
who told the apostle Peter to “kill and eat” (Acts 10:13) and Adam, “The living creature will be
food for you” (Genesis 9:23). She would love them more than the apostle Paul, who wrote to
Timothy that “everything created by God is good, and nothing is to be rejected if it is received
with thanksgiving” (1 Timothy 4:4). This relates closely to the holistic view and its connection to
vegetarianism, as shown by Guru Sai Baba’s statement: “You are what you eat.” [27]
The holistic view is also closely related to Gabrielia’s belief that wearing black clothing suppresses
human vitality or life force (referred to as vital or cosmic energy). [28] This contradicts the
Church’s adoption of black as the color of the clergy, the color that “rests” on people who are
bearers of the Holy Spirit, the only true Vitality (the Lifegiver).
Yama: However, it’s worth noting that Gabrielia’s views on sex, even within marriage, are contrary
to traditional beliefs. In Hinduism, this is referred to as “Yama,” which is the first stage of yoga,
involving self-restraint. [29] Yama conflicts with God’s words to the first humans about
multiplying, the entire Old and New Testaments, and the teachings of the Fathers. [30] But none
of this should come as a surprise. The apostle Paul has already sufficiently warned us about the
beliefs of Gabrielia and any elder, writing to Timothy: “Now the Spirit expressly says that in later
times some will depart from the faith, giving heed to deceitful spirits and doctrines of demons...
forbidding to marry and commanding to abstain from foods which God created to be received with
thanksgiving by those who believe and know the truth” (1 Timothy 4:1-3).
Nonexistence – Annihilation: Another dangerous Hinduistic viewpoint that permeates the book
is that the purpose of Christians is nonexistence. It is needless to say that this is entirely wrong and
reflects a Hinduistic understanding of things. We read on page 39: “I had died,” and further down:
“in a few minutes, annihilation.” What does the word “annihilation” mean? If the term is equated
with the patristic term “annihilation of passions,” then we truly object. It is a great delusion to
believe that what our Fathers achieved, without even recognizing it themselves, through the Grace
of God and rigorous ascetic struggles lasting decades, even in the depths of the desert, can be
accomplished in just a few minutes by Gerontissa Gabrielia without exerting the slightest effort.
Moreover, the unwavering transformation under the term “regeneration” is very “in” in the
Protestant milieu, [31] parts of which Gerontissa Gabrielia was closely acquainted with. The same
term is used by the author on page 193 and even on page 3, equating it with the “annihilation” we
discussed earlier. Similar ideas are found elsewhere in the book: On page 215, the Gerontissa is
never cold, never hungry, and never bothered by exhaust fumes because she no longer exists. She
even misinterprets the words of St. Nilus about humility to support the Hinduistic doctrine of
annihilation. [32] On page 356, she gives instructions on how to reach the state where one has no
substance. On page 365, she repeats that she does not exist (!), and on page 153, she speaks of
apathy, equating it with insensibility, and accepts predestination and reincarnation (stating, “if God
wanted, He could have made me something else,”) while considering inaction as great progress in
the spiritual life. [33]
However, none of these ideas are foreign to us. “According to Sai Baba, anyone who attains true
Peace and experiences it feels no turmoil and confusion in the world. Peace means renunciation of
the activities of the senses, meaning not seeing what is happening around, not hearing, not feeling...
not sensing one’s existence.” [34] “But even if a being returns to the latent state of ONENESS,
meaning nonexistence and rest, it will begin the same adventure again because everything is
subject to periodic existence and nonexistence, to action and rest,” [35] according to Blavatsky,
[36] the founder of Theosophy. [37] Also, Father Antonios tells us that the various techniques of
liberation in Hindu religiousness are efforts for freedom from both life and death. [38]
Let us, however, examine other elements that confirm the Gerontissa’s relationship with yoga and
meditation through her experiences. “A ninth type of experience... (which originates from yoga)...
is called astral or out-of-body travels.” [39] We should wonder here if these travels are related to
the fact that the Gerontissa became invisible with the help of angels (page 192) [40] and was even
transported everywhere by them (page 103)! “When one practices daily self-concentration and
devotes oneself to a gentle, pure inspiration that does not contain formulated messages, during the
experience, one can determine its content and record it. McLean supports that these are messages
from angels or Devas, the spirits of nature.” [41] “These manifestations are not physical but
emotional. When these inner movements are kind and supportive, the spiritualists perceive them
as the guidance of their guardian angel, as the voice of conscience, and as the voice of an angel.”
[42] Can we deny that Gerontissa’s teachings align with these esoteric phenomena when she
herself proclaims that the voice we hear is our guardian angel and urges us to sit and listen to this
voice [43] (pages 176-177)? Is it irrelevant to all this that the angels followed her as a “blue
radiance” (page 482) and wrote messages to her on the wall (page 146)?
Meditation: However, let’s analyze for a moment what the encouragement to listen to our inner
voice might mean. This technique is called meditation and is very dangerous for anyone who
practices it, as it can cause irreversible harm. Unfortunately, it is widely advertised and prevalent
globally today, even though it is in no way compatible with the characteristics of an Orthodox
Christian, as it abolishes Christ as a historical figure and considers every person to be a god. In
addition, meditation is promoted for advertising purposes as a method of relaxation, well-being,
and beauty. Guru Satyananda himself does not deny that it is a risk. [44]
With meditation, we attempt to “encounter the God within us.” According to this teaching, “man
is a spiritual power, one spark of the divine energy...” [45] This is undoubtedly in line with the
views of Gerontissa Gabrielia, who states that “God is within us and speaks to us in silence” (page
410), that “God gave us Consciousness: Himself” (page 308), that goodness “exists within all
people as a spark of God” (page 253), that “we all have a spark of Christ in our souls” (page 325),
and that “true freedom depends only on the relationship of oneself with oneself” (page 302). It
appears that Gerontissa completely ignored the word “prayer” in the Orthodox sense, but she was
very familiar with the method of meditation. This is evident from the fact that she talks about a
“state of prayer” [46] (page 69, 78), silent prayer and contemplation (page 102), and refers to
prayer as energy and power (page 344), which is exactly what the proponents of “self-deification”
claim. “The power of prayer is a manifestation of energy,” [47] states Peale, undoubtedly referring
to meditation. “The meditator desires external silence... to hear the voice of inner wisdom” [48].
Positive Thinking: However, the technique of meditation is not unrelated to the doctrine of
“positive thinking,” [49] which is also present in the book. This doctrine, in summary, teaches the
following: “A person constructs his own happiness or unhappiness in his subconscious. God (the
subconscious), which gave you the desire, will show you the way to fulfill it... Man can activate
God within himself through thought.” [50] Similarly, Gerontissa believes that the mind and
imagination create cold (page 66) and sickness (page 71), while she herself heals these conditions
created by people themselves with her “charismatic” hands. Peale, the “apostle” of “positive
thinking,” proclaims that “as you think, so you will be” and that “you can make yourself sick with
your thoughts.” [51] But even the Silva Mind Control movement claims, “One can heal with their
hands.” [52] The same is advocated by Gerontissa, saying that even money can be obtained “as
long as you think it” (page 227), and that all desires are fulfilled by God as long as we have the
craving (page 362). She also mentions that if a person doesn’t learn the lesson at once, something
is wrong in their subconscious (page 362).
In the theory of positive thinking, the correction of negative thinking is included, which, according
to Silva, is “any thought of criticism, malice, jealousy, condemnation of others, self-condemnation,
thoughts of illness, misfortune, in short, any kind of restrictive or pessimistic thinking.” [53]
Silva’s method for correcting this is straightforward: “If by chance you use such a phrase, say
‘cancel, cancel,’ and replace the negative with a positive.” [54] This correction is observed on page
156 as “overwriting,” coming from God (presumably from Consciousness), on page 66-67 as a
“healing force,” and in other places.
Within the framework of these beliefs, adherents of positive thinking are obligated to rid
themselves of various negative thoughts that occupy them and impose themselves on these
thoughts. They repeatedly write the same phrase on a piece of paper to convince their
subconscious. For example, they continuously write the phrase “I am strong” or “I will succeed”
to overcome their feelings of inferiority or anxiety about a particular task. This method is taught
silently by Gerontissa, as there are several pieces of paper with repeated phrases (around 6) in the
book. We see this correction, referred to as a “crash course” on page 298, coming from God
(apparently from Consciousness), on pages 66-67 as “therapeutic power,” and at other points.
On page 156, we have such a paper that says, “Christ is born, glorify Him! Lord have mercy,” on
page 352, the prayer of Jesus, on page 392, “Most Holy Theotokos, save us,” and others on pages
2, 8, 14. Of course, many would answer that these are prayers. However, which saint established
or simply followed such prayer methods? There is, therefore, indirect systematic promotion of this
particular method, especially since meditation, as mentioned earlier, can also refer to the person of
Christ.
In this context, what Christians call “faith” is referred to as “energy,” “programming,”
“relaxation,” etc., in the Silva Mind Control. Faith does not refer to a person or God but to the
mobilization of energy within us. “When there is enough desire, there is enough energy available
to ensure success.” [55] Therefore, under these conditions, “Baba Amte and his colleagues had the
highest level of courage, patience, and faith” (page 58). However, here, faith is identified with faith
in oneself and one’s inner powers, not the faith that Christians understand. So, we are not talking
about faith but “positive thinking.” What can the name of Baba Amte mean, whom the Gerontissa
promotes throughout the book? “Baba means beloved father and refers to the highest, which is
within him. The guru in his physical form, the bodily Baba, reminds us through his words and
deeds of the supreme consciousness.” [56] So, should we accept Amte as our Baba?
Discussion of the worship of false gods: Another undeniable proof that Gabrielia had been
influenced by Hindu and demonic philosophy is the systematic promotion of Hindu teachers.
Besides the simple but proud reference to the gurus she met, the author also promotes the poet
Khalil Gibran, as seen on page 72, without ever mentioning that he was a teacher of Hinduism.
Instead, he is presented as a great poet whose works the Gerontissa is familiar with because she
refers to them. [57]
However, Khalil Gibran also refers to many gurus, such as, for example, Satyananda in his Ashram
[58] and the Silva Mind Control Movement [59], which provides his books as manuals and
naturally adopts his views. Even Robert Najemy's “Harmonic Life.” [60]. We understand,
therefore, the potential danger, especially when we consider that all of these sects [61] are
operating unchecked in our country.
Furthermore, Rama-Krishna is promoted as being influenced by Christian apostles (page 54), even
though the Gerontissa accuses them of being “barbarians.” However, she uses them when
necessary, as in this case. Rama-Krishna also operates in Greece [62] and, like all gurus, does not
deny Christ but accepts Him as a guru who has been freed from ignorance and delusion and has
reached the realm of eternal peace. “Anyone who reaches this state is called the Savior of the
world. Such were Buddha, Krishna, Christ, Rama-Krishna, and others.” [63] Does this imply
Christian influences, or is it the fact that people meditated on Christ’s face during a Christmas
celebration of Rama-Krishna’s order, believing that Christ was within them and feeling His
presence, as confessed by Swami Prabhavananda, realizing for the first time that Christ is the same
as Buddha, Krishna, and all the other teachers? [64] The author likely means the latter, especially
considering that she herself preferred to return to the Ashram to celebrate Christmas (page 56).
However, the person they meditated on and spoke of is neither Christ nor has anything to do with
the person of Christ. [65]
Daemonism: Concluding this section, we briefly mention the Gerontissa’s superstitious beliefs
regarding sleep, such as the need to sleep with the head to the North or East (page 331), the idea
that those who become shadows are happy because they approach it (page 382), the ineffectiveness
of nighttime readings in the soul (page 383). In contrast, the Church recommends vigils as a better
opportunity for communion with God. Furthermore, the book features works of art like Giorgos
Gyzis’s painting, which captures the essence better than the Fathers of the Church, and the long
hymn to the Theotokos “Agni Parthene.” The absence of all these elements indicates a deviation
from standard Christian practices, as does the notion that the church should always be the same
for the “nearsighted” to find it, almost as if it were the path of angels (page 363).
For children, it is mentioned that they should not be left next to the sick, as they are said to absorb
their strength (page 331). Regarding melancholic individuals, it is suggested that opening windows
can dispel their negative energy (page 331), among other similar beliefs. While these practices
may appear foolish, they originate from specific religious and philosophical movements and
ideologies.
D. Messages - Visions - Delusions:
The Fathers have clarified from the outset that, because demons are spirits, they have the ability
to transform and reveal themselves to humans not only as angels of darkness but also as angels of
light. This is why Evangelist John advises us, “Believe not every spirit, but try the spirits whether
they are of God” (John 4:1). This is why monks have spiritual fathers to whom they entrust their
thoughts and experiences daily. Laypeople also have spiritual guides to discern the spirits with the
help of Divine Grace. The Gerontika is filled with stories of monks who hid their “experiences”
from their elder and were almost devoured by the devil but were saved in the end solely through
the elder’s prayer.
However, in this book, there is no mention of this act of humility and safety. On the contrary, if we
follow the example the author presents through Gabrielia, we should unquestioningly believe in
every vision and “miracle,” consider ourselves saints, and obey our every thought. The book
mentions dozens of “messages” on pages 23, 40, 41, 47, and other locations, as well as visions on
pages 39, 78, and many other points. On page 47 and more extensively on page 268, the Gerontissa
receives a “message” from the angels to become a nun, and she does so without any advice from
a spiritual guide. There is even talk of her “invisibility” on page 192 and her close relationship
with the angels, which unfortunately prompts the Gerontissa to claim that they see God’s essence
(page 443). It is surprising that despite their close association with her, they did not inform her
about this erroneous position. “No man hath seen God at any time” (John 1:18).
Here is the translation of the Greek text to English:
Title: “The Charisma of Love”
The practical irony: However, it would be the greatest omission if we did not refer to the
“charisma” of the hands. Firstly, because it is an element that, without the need for any other
arguments, proves the grave error into which the elder had fallen. Secondly, we would deprive the
reader of the laughter offered by such absurdities. Sometimes she would say that her hands were
burning and turning red, supposedly from the Holy Spirit. If someone with health problems
touched her at that moment, the patient would be healed, and she herself would be relieved of the
burning sensation. Otherwise, she would rinse her hands with plenty of water to find relief (page
137). Let’s make some necessary, though obvious to Orthodox Christians, observations here:
a) The Holy Spirit does not burn or torment humans; instead, it “refreshes,” “rejuvenates,” and
enlightens them. Furthermore, it does not limit itself to one part of the body but sanctifies the entire
soul and body. The only one who is burned by the presence of the Holy Spirit is the Devil. So, the
Gerontissa was overshadowed by the Holy Spirit, but it is unlikely that she was possessed by a
demon. The spirit that “overshadowed” the Gerontissa was likely the unclean and evil spirit.
b) When a person who carries the Holy Spirit imparts it, they do not lose it themselves. We are not
dealing with something material or quantifiable. If this were the case, the Apostles would not have
been able to ordain other priests, only twelve each, and they would have lost the Holy Spirit
themselves. In that case, we would not be talking today in the Church about the Holy Apostles.
c) It is a great blasphemy against the Holy Spirit to treat it as if it were a stain that can be washed
away in a sink with water and then disappears. This resembles more of a detergent advertisement
than a “charisma” of the Holy Spirit.
E. Agape (Love)
Despite all the above, someone might argue that the elder, motivated by love, the greatest Christian
virtue, did what she did because “God is love.” However, as we will see, love is not an exclusive
“privilege” of the Orthodox but ranks highly in the scale of virtues in all actions. The key point is
how one defines the word “love.” If we accept the interpretation by Gavrielia that equates love
with syncretism and the denial of the exclusivity of our Orthodox Church in truth, then neither
Christ nor the evangelist of love have any traces of it. Both prompt us to avoid the company of
heretics. This kind of love, which erases all religions and beliefs, is a product of the New Age, the
followers of which present themselves as overwhelmed by endless love, gentle, and calm people.
However, it is essential to know that this calmness is not a gift of the Holy Spirit but rather a result
of painstaking and persistent efforts to easily deceive “emotional” people. Sometimes, it even
results from brainwashing. The promotion of this calmness and serenity might be the purpose of
circulating tapes with the gentle (?) voice of the Gerontissa answering spiritual questions. But we
should not be influenced by such external elements that keep us from the vigilance we need. Our
Fathers clearly warn us that the Antichrist will come exactly like this: “He will be humble, calm,
hate injustice, detest idols, prefer piety, be good, modest, and happy with everyone” (St. Ephraim
the Syrian).
But his precursors and followers will be like this too. Sai Baba, for example, believes that all
disciplines like yoga and meditation are a waste of time and dangerous without an “ethical basis”:
“Truth (sathya), Righteousness (Dharma), Peace (santi), Love (Prema), and non-violence
(ahimsa)” [66]. He himself “floods everyone with infinite love, seeks love everywhere, and
establishes it in the hearts of all people” [67]. The cover of the book Introduction to the Teachings
of Sri Sathya Sai Baba even states: “There is only one religion, the religion of love; there is only
one social order, the social order of humanity; there is only one language, the language of the
heart” [68]. He also tells us elsewhere that as soon as we overcome our fear and realize that
everything in life is “One, we will be able to let ourselves love an increasing circle of people” [69].
However, as one might insist, whatever happens, the Gerontissa served Christ in the person of her
neighbor. But are things really like that? For something to be truly good, it must be done properly.
If, for example, under the pretext of love, which the Church teaches, we move away from any other
doctrine and accept delusions and false teachings as true, then this good is no longer considered
good. This is our first objection. The second objection has to do with whether the elder did all this
“love” work entirely freely and out of love for her neighbor. The so-called “disinterested service”
falls under the first path of yoga, called “Karma yoga.” It is service without attachment to the result
of your action... This path prepares other, superior forms of yoga. For this reason, disinterested
service is emphasized in the self-knowledge seminar in the first year, while in the second year,
meditation techniques that go beyond the stage of disinterested service are offered [70]. After
reading this specific book, we believe that the reader is entirely ready to attend the second year of
the seminar without the slightest difficulty.
The question arises: How did an Orthodox nun remain in an Ashram whose purpose is to serve the
guru? [71] Furthermore, she faithfully followed the Ashram’s program even when she was away
from it, so the excuse of compulsion doesn’t hold. Let’s see what Satyanandasram says about this:
“Selfless service is an effort to purify the mind from its grossest desires.” As for those staying in
the Ashram, it is mentioned, “The Ashram is not a place where the Sannyasins [72] sit idly and
talk about God or Brahman all day... They work continuously from morning until night.” [73] A
different Sannyasin says, “I wake up at 4 in the morning and sit in silence, only hearing the birds...
then I go to the Ganges... at 12, I have lunch... 5 to 6 walking, silence until 8. From 9 to 4 AM, I
lock myself up.” However, this is the program of the Gerontissa (on page 71), even when she was
away from the Ashram, and it is not only the same as that of the Sannyasins but also lacks prayer
altogether. It is replaced by admiration of nature and the sounds of birds, which demonstrates the
influence and participation in Hindu worship and philosophy.
Finally, let’s listen to what Elder Porphyrios Bairaktaris said about the love of these groups: “What
love are they teaching? Come on, what kind of love? Silence, please. True love is the love of
Christ.” [74]
F. PHYSIOTHERAPY
Finally, we will express our concern about how much physiotherapy has to do with it, which is
claimed to have been practiced by the elder woman, with the well-known, classic, globally
accepted, and unquestioned medical science. So, if it had any connection to medicine, how could
it heal before she even started her physiotherapy studies (page 28)? What does the term “healer”
mean (page 29)? What is the specialty that heals the soul and body (page 30)? What doctor heals
with a touch, a phenomenon common in neopentecostal [75] and guruistic groups, completely
foreign and unknown to medical science? Even suspicions are aroused by the combination of
physiotherapy with positive thinking on page 337, where the Gerontissa says: “...without the mind
and soul getting sick, the body doesn’t get sick. Now everyone knows it, all the doctors...Sickness
starts from the head. With a thought. With anxiety...But there is something else...The one who
practices physiotherapy must not speak at the same time. Speech, as you know, is the greatest
energy a person has.”
In the end, the question arises: For what reason does an Ashram publish, and even at its own
expense, the book of Gabriella, which contains photographs of her various hand positions and her
own inspired method (page 51), if they have no connection to their own methods and beliefs? Do
the Hindus and gurus appreciate science so much and strive for its progress, or was the Gerontissa
such a great scientist that she invented therapeutic methods without the slightest scientific research
and study? Unfortunately, all of the above lead us to what are known as “alternative therapies,”
which, of course, are incompatible with orthodox faith and the identity of the Orthodox Christian,
as they are based on Eastern philosophical concepts and influences, primarily holistic views of the
world.
It should be noted that in our country in the 1980s, efforts were made to unify metaphysical groups
to create a Federation of Occult Movements... The first meeting took place at the Spiritual Center
of the Roman Catholic Church of Greece... The text of the meeting... states that there are endless
aspects and branches of metaphysical philosophy. It even presents an incomplete plan called the
first study... The text includes four columns: Religion, Esotericism, Yoga Schools, and Health, in
which physiotherapy was included. [76] Furthermore, the views of the Gerontissa coincide in many
respects with the views of other “alternative therapies” since they all have the same basis and
essentially represent “variations of the same work.”
Therefore, we will present some similarities between the “physiotherapy” practiced by the
Gerontissa (using her own thoughts as a guide) and something seemingly unrelated, homeopathy,
as presented in the book of the Parents’ Initiative of Northern Greece to make the relationship
between these “therapies” more understandable and apparent:
a) “Based on this worldview of absolute pantheistic monism, expressed by the well-known
doctrine of occultism, ‘all is one,’ homeopathy interprets the phenomenon of disease: Life exists
as long as the Supreme God, who is a single substance, constantly flows towards the beings... This
divine substance, the energy... is what homeopathy calls ‘Vital Energy’ [77] (Compare the views
of the Gerontissa regarding the black color and see the chapter on the holistic view of the present).
b) “According to Giorgos Vythoulkas, apart from homeopathy and acupuncture, another
therapeutic method is ‘healing by the laying on of hands’ by a person of high spiritual level... who
is, in fact, a channel for global energies” [78] (See page 28 of Ascetic of Love about the gift of
hands, but also the fact that she was healing before she began her studies, as she herself says,
‘another was the healer.’ Obviously, she was the channel.)
c) “Another important point of homeopathic theory is the theory of ‘miasms,’ with which
homeopaths attempt to explain the origin of various diseases... Man was created free, with the
ability to think and act for either good or evil. Therefore, to become susceptible to a psoric miasm,
there should be a desire for the wrong and the evil. Thus, man, by thinking and desiring evil,
prepares the body to accept disease” [79] (See the subunit of our study on positive thinking).
d) Furthermore, homeopathic treatment progresses from the soul to the mind and the body, [80] as
the Gerontissa puts it: “What is related to the body of man is also related to his soul. If you ever
try to heal a hurting hand or leg, you see that the soul hurts more...” (page 338). There are many
more elements that will not benefit anyone who believes in the holiness of the Gerontissa with
preconceived notions, while these few will help those genuinely interested in the truth. “He who
has ears to hear, let him hear.”
In any case, this book serves as an excellent introduction to Guruism and a weapon in the hands
of the New Age for undermining Orthodox consciousness and opening the way for the
establishment of a Universal Religion. However, as Elder Porphyrios beautifully stated, “Only the
religion of Christ unites, and everyone should pray that they come to this religion. This is how
unity will be achieved, not by believing that we are all the same and all religions are the same.
They are not the same.” [81] Moreover, according to Father Antonios Alevizopoulos, “One who
compares Mount Athos with the Himalayas and rushes to the conclusion that they are the same,
ignores something very fundamental... There is no common element between the ascetic tradition
of our Church and these groups or their techniques. The fact that such a non-existent position is
projected is a deception or trap, even when it is done by Christian theologians.” [82] We would
add apostles to this, and even if the Gerontissa is not entitled to this title since, as it appears from
the charges she levels against them, she was consciously against the apostles and their work, [83]
identifying apostleship with mere social service and even of Hindu origin, as we mentioned. She
did not catechize anyone in the Orthodox faith, but on the contrary, she was ‘catechized’ into
foreign doctrines without giving the Orthodox testimony and confession she should as an apostle.
On page 54, for example, it is openly stated that the Gerontissa participated in ceremonies for the
birthday of the guru Sivananda, which are essentially worship of the guru as a god. When they
offered her to drink milk that the guru had washed his feet in, she simply washed her hands, saying
that this is how it is done in Greece. However, what does an Orthodox Christian, and especially an
apostle, seek in pagan guru worship ceremonies? Where is the catechesis, or at least the Orthodox
testimony and confession? Doesn’t she teach people with her presence that there are no significant
differences between Hinduism and Orthodoxy? We have in the synaxaria of our Holy Church many
martyrs who sacrificed their lives because they refused, not only to give but even to say that they
gave libellum of apostasy, and even children (in age), who witnessed so as not to dissolve, not the
doctrines of our faith, but unwritten and more recent (as many say today, asking for their abolition)
traditions, such as the fasting of August 15. [84] Moreover, in the same geographical area, that of
India, the Holy Apostle Thomas preached Christ, baptized many, destroyed the demonic idols,
worked miracles, and ultimately became a martyr, even though the elder woman perceives these
actions as signs of hatred and fanaticism.
Christians are not called to seek some nonexistent common religious ground or a common path to
salvation. Besides the love we owe to all, we must be ready to offer the confession of “the hope
that is in us, with meekness and fear.” This is our duty, especially when we see that there are so
many voices today that cause confusion and mislead even people of the Church. [85] But for the
author of the book, what Father Antonios has written about Nadjemy is appropriate: “He claims to
be a Christian. At the same time, he acknowledges the guru Sai Baba as a Master and considers his
teaching at least equal to the New Testament. Does he have a sense that the two realities, prayer
and meditation, are incompatible? If indeed he cannot distinguish these two things, he is in terrible
delusion and is dragging unsuspecting Christians into this delusion. But if he has this in mind, then
it is a dishonorable behavior and an unacceptable way of proselytizing.” [86]
As a Conclusion:
“For those outside the Church, insistence on doctrines is considered fanaticism. For us Orthodox,
this is a term of life and existence. The exclusivity of the person of Christ, that is, the Christological
doctrine, is what underlies prayer and, especially, mental prayer. Without this doctrine, there is no
prayer. Every spirit that does not confess Christ ‘come in the flesh’ is a spirit of the antichrist. So,
it’s not a matter of ecumenical breadth and brotherhood, so that we overlook this differentiation.
This exclusivity is a sign of true love for our fellow human beings.” [87]
References
[1]. This is an old belief found in non-Christian religions. According to this belief, humanity goes
through a continuous alternation of specific eras and does not follow a horizontal path. The modern
term “New Age” is taken from astrology, which believes that it takes more than 2100 years for the
solar system to pass from one zodiac sign to another. According to their belief, our current era, the
Age of Pisces, associated with Christianity, is coming to an end, an era that they consider as one
of limitations and narrowness, and we are entering the Age of Aquarius. See P. Antoniou
Alevizopoulos: Esotericism, Guruism, New Age, page 7, etc., and Astrology in the Light of
Orthodoxy, page 58.
[2]. Writing to the non-Christian Amte, it says: “Reading the Acts of the Apostles in chapter 4:34
yesterday, I searched in my heart to find such a Christian. You and Yehouda came to my mind!
And to think that neither of you is a Christian by name!” This last sentence demonstrates the
comparative nature of the book, emphasizing that it is the deeds and not faith and the Holy
Baptism, which, as it seems, only offers the name of the Christian and nothing more, that save.
Therefore, everyone can be saved wherever they believe, as long as they are ethical and “virtuous”
people. Thus, Christianity is reduced to a moral ideology.
[3]. “On the other hand, the Quakers contributed to the subjective and impressionable quality of
our nation, something equivalent but at a religious level to Rousseau’s dominant slogan, ‘return to
nature,’ which characterizes the Romantic movement... The almost complete subjectivization and
privatization of the spiritual ‘calling’ and ‘inner light’ was popularized by the Quakers... Teaching,
function, and guidance were replaced by personal conscience and perception” (Frank Schaeffer,
Seeking Orthodox Faith in the Age of False Religions). Therefore, according to the above, we will
be able to interpret phenomena that we will encounter below, such as the excessive love of nature
by the elder, intense emotionalism - romanticism, the absence of a spiritual father and guide, or
the distancing from him even in major decisions, such as monasticism, her view that freedom
depends solely on our relationship with ourselves, and other similar aspects. However, it must be
noted that Schaeffer is very familiar with Protestantism, as he himself comes from and converted
to Orthodoxy from it.
[4]. “She took two books with her as she left. The Gospel and a book given to her at the last
moment by a friend who heard she was leaving for India. It was written by a very well-known
Indian of that time, Guru Sivananda” (The Ascetic of Love, p. 42). Perhaps the folk saying is
suitable here: “With friends like these, who needs enemies?”
[5]. “As soon as he talked to her about Sivananda’s book, he is willing and refers her to his brother
who, oh, miracle, was an employee at the Indian consulate!” (page 43).
[6]. The Orthodox ascetic or Christian, at the urging of the Apostle Paul, continuously invokes the
name of God to draw His mercy, feeling his own sinfulness and the inability to escape it without
God’s help and the overshadowing of His divine grace. On the contrary, the Hindu invokes God as
a means to penetrate into his own self. We read: “For example, we can start to concentrate on the
name and form of Jesus Christ. After intense practice, we will begin to feel Christ, not as a human
form anymore, but as energy, as light, as consciousness, as vibration, as the Word...” (Robert
Natzemy, “Meditation or Prayer?,” page 63). Therefore, it is evident that we are not talking about
the historical and real person of our Lord but about an aid in the effort of SELF-
IDENTIFICATION, for a purely demonic presence and experience, something similar to the words
of the serpent to Eve.
[7]. “They told me many times: Why do you consider the Indians as your own? Or the Muslims,
or the Jews? But why, I see the same Christ in them who maybe consciously have not known Him
yet... And I saw many of them through their actions doing what led them to do God’s will...” The
word “perhaps” is striking, meaning that even without the Grace of Baptism, some have probably
consciously known Christ.
[8]. “But the Lord said it. Narrow is the path leading to Truth... And He took me by the hand. And
again, the next day, in different places, in the Hospital of a large Monastery with Monks, where
everything was simple, just like in our own Monasteries.” (The Ascetic of Love, pages 245-246).
If we pay attention to the words that are written in capital letters, we can draw the following
conclusions: a. Anyone who walks the narrow path is led to the Truth and thus to Christ. So, living
simply is enough for someone to become holy. b. Monasteries with Monks and Monasticism, be it
Hindu, Orthodox Monasteries, are the same thing. This is evident from the phrase we emphasized.
[9]. This is the article titled “The Imitation of Christ in Orthodox Tradition,” in which the reverend
elaborates, with patristic evidence, who is the Orthodox path for imitating Christ, contrasting it
with the deviation of this particular book. The article was published in the magazine Gregorios
Palamas, issue 764, 9/10 1996, page 587.
[10]. Similar references can be found in the Canons Z’, M’, OA’ of the Holy Apostles, Ia’ of the
Fourth Ecumenical Council, Ia’ of the one in Antioch, St’, Lb’, Lg’, and Li’ of the one in Laodicea,
and others.
[11]. “...Father Antonios was a pioneering, incomparable, original, systematic, and profound
defender of our Church, with an amazing and sensitive Orthodox sensibility. His contribution is
invaluable to the Church... He devoted his entire life to informing Bishops and the Orthodox clergy
about the dangers and problems arising from the activities of heresies and sects of the so-called
‘New Age,’ concerning individuals, families, and society. He bequeathed to Greek Orthodox
literature 40 precious and unique books, which will serve as the foundation for the pastoral work
of our Church in the sensitive and crucial field of anti-heretical activity for many years... I believe
that for many years, the voice of our Church on heresies and sectarian organizations will be the
‘voice of Antonios Alevizopoulos.’ And I think I am not exaggerating by saying that we (the
remaining), if we want to speak correctly in this sensitive pastoral field, must speak ‘in the manner
of Alevizopoulos’... He was accused, slandered, vilified, and ridiculed by the enemies of
orthodoxy... yet Father Antonios remained unshaken, victorious by the grace that empowers ‘him
through Christ.’“ (Article by Father Kyriakos Tsourou, secretary of the Synodal Committee of the
Church of Greece on heresies and responsible for the anti-heretical struggle of the Holy
Archdiocese of Athens, published in the Dialogos magazine, issue 22, 10/12 2000, pages 9-11).
[12]. Guruism, page 30
[13]. Meditation, page 163
[14]. Joseph Murphy is considered the father of positive thinking, who “accepted only an Infinite
Power that resides in each individual and makes the fulfillment of every desire possible. It is the
God within us,” Self-Knowledge, page 15.
[15]. Ibid. page 16.
[18]. “Each of us will be free to fulfill their destiny and purpose,” says the Elder, writing in the
‘Amte.’
[19]. Father Antonios Alevizopoulos, Handbook of Heresies and Sects page 175
[20]. Ibid. page 163
[22]. Ibid. page 71
[24]. Ibid. page 72
[25]. Ibid. page 74
[26]. Ibid. page 71
[28]. “In the photograph, notice the white blouse she wore over her robe to cradle the baby. She
said that black clothing absorbs vitality when worn on the body” (Ascetic of Love, page 131).
[30]. See, for example, 1 Corinthians 7:1-9 and 28, Mark 1:6-10, 1 Corinthians 5, St. John
Chrysostom’s Homily 17, P.G. 255, etc.
[31]. “The Protestant, Enlightenment-type, political religion of America has at its core a belief in
the doctrine of instant, unblemished transformation and change. For conservative Protestants, this
change occurs by itself as ‘rebirth.’ But modern descendants of the Enlightenment humanists and
our own secularized American Roman Catholics also believe in ‘rebirth,’ but in the form of a
secular transformation” (Frank Schaeffer, Seeking... page 41).
[32]. “The spiritually advanced person is one who has reached a state of non-existence” (The
Ascetic of Love, page 356).
[33]. “I know someone who got so used to inaction that he made it a way of life, and for that, his
guardian angels gave him invisible wings of the soul. So, he travels in both the Earth and Heaven
and the invisible universe” (The Ascetic of Love... page 179).
[36]. “Madame Blavatsky was a Russian of German descent... At the age of 17, she married
General Blavatsky and, after three months, left him... She worked as a medium in America... She
founded a spiritual circle called the ‘Miracle Club.’ This circle was renamed on November 17,
1875, to ‘Theosophical Society’ (Father Antonios Alevizopoulos, Guruism... page 91). See also
the enlightening book by N. Stavrianidis, Theosophy - New Era, Athens 1997.
[37]. Some of the goals of this movement were and are: “The unification of religions without racial,
social, and religious differences, the study of world religions with the goal of shaping a unified
global ethics, the search for and development of hidden divine powers within humans” (ibid, page
92). “The teachings of the movement are secret. Members pledge to keep secret ‘everything
recommended’... Members are free to maintain a second identity, meaning they can be members
of a church or religion... Every follower must accept that all religions owe their existence to the
‘Great White Brotherhood’ and none of them can claim exclusivity... This basis seeks the unity of
religions...” (ibid, pages 94-95, etc. For more information).
[40]. “On the eve that Papa Amte was to leave the hospital, I found the station master and said, ‘I
have a small request. Will you allow me to stay for one more night?’ ‘But, when did you arrive?
The 48 hours you are entitled to have passed.’ ‘Oh, you didn’t see me? The angels must have made
me invisible! You know, I’ve been here for 14 days.’“ (Guruism, page 203)
[43]. “Elder, is this hidden voice we often hear our guardian angel?”
“Yes, and we must perceive it. We must clarify it. And gradually, God will grant us holy strength...”
So, at this point, we have a clear encouragement for meditation, although it is evident that the
misconception that the guardian angel resides within us prevails. What we must listen to through
meditation is nothing other than the evil and impure spirit. However, since the Elder clearly
understands that these ideas do not align with the Orthodox faith and many would recognize the
presence of the Evil One in this process, she rushes to preempt objections by saying: “Be sure not
to listen to the world, which talks about temptations and temptations...” (page 176). In fact, we
could interpret this encouragement as a denial of the existence of the Devil, which is very
convenient in such tempting situations.
[45]. Self-Knowledge, page 95
[46]. The description from Gabrielia of the purely sensual vision that follows this state of prayer
(page 78) demonstrates its meditative content: “One day, it was noon, she was in a state of Prayer.
And then, she received a Vision, a Visit...” Elder Gabrielia: “His hair was dark brown. His skin
was wheatish. I had this experience but only up to here. I only saw His Eyes. Only His Eyes and
His Forehead... Unforgettable... very otherworldly... Brown, full of Life and Light. It was as if
there was no need to speak. It was only His Eyes, and they were very close to mine.” Moreover,
she had this vision in the Himalayas, the “capital” of Hindu philosophy.
[47]. Self-Knowledge, page 60
[49]. “The movement around the power of thought already appeared in the past century. Raph
Waldo Emerson (1803-1882) declared that the only reality is the divine element within man. He
used hypnosis to awaken the inner powers of man, and he promised, through his method, to lead
to the fullness of existence. Similar ideas were proclaimed by the French pharmacist Emile Coué
(1856-1926). However, Joseph Murphy (+ 1981) is considered the father of positive thinking. Key
apostles are Norman Vincent Peale, E. Freitag, and others.” (Self-Knowledge, page 13)
[50]. Ibid, page 15
[51]. Ibid, page 51
[52]. Ibid, page 74
[53]. Ibid, page 73
[54]. Ibid, page 73
[55]. Ibid, pages 84-85
[57]. “As your favorite poet, Khalil Gibran, says...” (The Ascetic of Love, page 72)
[59]. Self-Knowledge, pages 81-82
[61]. The term “Cults” characterizes destructive and dangerous cults.
[63]. Ibid, page 21
[65]. “The one meditating has set as a goal to transcend the object on which they meditate, even if
it is the form of the deity they worship... The one meditating in the form of Christ is called to
surpass it, to identify with the ‘Christ,’ with the Light, with the other persons, with the universe.
This is called ‘Christ consciousness.’ The Christ, therefore, is not the Jesus Christ whom Christians
pray to... The form on which meditation takes place here is not evaluated more than any other
meditative symbol... It could be the form of an idolatrous deity or - why not? - the form of Lucifer.”
(Self-Knowledge, pages 87-88)
[67]. Ibid, page 158
[68]. Ibid, pages 64, 163
[71]. See Guruism, pages 31-32, etc.
[72]. Indian ascetics, slaves, and disciples of the guru.
[73]. Guruism, pages 46-47.
[74]. Κασέτες και βιβλιαράκια, “Το πνεύμα το ορθόδοξο είναι το αληθές”..
[75]. Για μια πλήρη και ολοκληρωμένη ενημέρωση για τα “ιαματικά χαρίσματα” των
νεοπεντηκοστιανών και την ερμηνεία τους, συνιστούμε το υπέροχο βιβλίο του π. Σεραφείμ Ρόουζ
“Η Ορθοδοξία και η θρησκεία του μέλλοντος” από τις εκδόσεις ΕΓΡΗΓΟΡΣΗ, του Συλλόγου
Προστασίας αγεννήτου παιδιού. Δεν θα ήταν υπερβολή αν χαρακτηρίζαμε το βιβλίο αυτό,
“αντίδοτο” της Γαβριηλίας αφού διαβάζοντάς το, έχεις την αίσθηση ότι γράφτηκε ως απάντηση
στην “Ασκητική της αγάπης” εφόσον ερμηνεύει όλα σχεδόν τα φαινόμενα της Νέας Εποχής και
τις επιρροές του Ινδουϊσμού στη Δύση.
[76]. Γκουρουϊσμός σελ. 68, 83.
[77]. “Η ομοιοπαθητική ασυμβίβαστη με την ορθόδοξη πίστη” Πρωτοβουλία Γονέων Βορ.
Ελλάδος, σελ.8
[78]. Αυτόθι σελ. 12
[81]. Κασέτες και βιβλιαράκια, “ Το πνεύμα το ορθόδοξο εναι το αληθές”
[82]. Διαλογισμός, σελ. 232 -233
[83]. Βλ. σελ. 48 -49 όπου κατηγορούνται οι ιεραπόστολοι μας ως “καλοπερασάκηδες” σε
αντίθεση με τη Γαβριηλία, πρότυπο ιεραποστόλου, αλλά και άλλους ετεροδόξους πλήν όμως
αγίους, κατά τη γερόντισσα, ιεραποστόλους, όπως π.χ.η Grundy, σελ. 211 -212
[84]. Ο Άγιος Ιωάννης ο εκ Μονεμβασίας μαρτύρησε επειδή δεν δέχθηκε να καταλύσει τη νηστεία
της Παναγίας, παρά το ότι η μητέρα του τον παρακαλούσε για το αντίθετο. Ο Άγιος παρά το νεαρό
της ηλικίας του ηρνείτο πεισματικά, απαντώντας προς τη μητέρα του ότι: “εγώ μητέρα είμαι παπά
παιδί και περισσότερο από τους άλλους πρέπει να τηρώ τα καθιερωμένα”.
[85]. Διαλογισμός σελ. 237
[87]. Αυτόθι σελ. 47 -48
Objections to the Objections: A Comprehensive response to the objections regarding the
book review of The Ascetic of Love (by former nun Gabrielia)
“Since there are many who took the trouble to read our book review on The Ascetic of Love but
also to express their views, whether positive, approving our positions, or negative, disapproving
our stance, we need to provide some necessary explanations.
Firstly, we want to express our regret that many of those who disagreed with our stance, including
those who believe they found spiritual guidance in this book, have not shown love toward us. They
attacked us with hostility and animosity, not regarding our positions, but targeting us personally
with unfounded and fantastic accusations.
Another thing that deeply saddens us, as shepherds in these challenging and tumultuous times of
general apostasy, is that the majority of those who objected did not make the effort to carefully
study and critically assess our positions and arguments. Instead, they accuse us, apparently driven
by unbridled hero-worship, simply because we dared to judge the holy eldress Gabrielia. The main
argument of most of these people, who confront us with numerous points of contention, whether
our arguments are valid or flawed, is a singular one: that we, the sinners, the fanatics, those who
lack the Divine Grace, are not entitled to judge the holy eldress Gabrielia.
In response to them and their baseless claims, we would like to recommend that they read our
study carefully and, above all, impartially, without being influenced by the fact that their beloved
eldress is being judged. As Orthodox Christians, we must exhibit humility, be ready to
acknowledge our mistakes, yet maintain discernment, readiness, and sobriety that will save us in
the end times and help us recognize the signs of the Antichrist to avoid worshiping him.
Reading the study carefully and impartially, one will find that it emphasizes the critique directed
toward the book The Ascetic of Love and not the person of Eldress Gabrielia, whom we ourselves
did not know, and her character possibly helps us judge the contents more objectively. Therefore,
the argument that Eldress Gabrielia was holy does not refute our claim that the book itself is
harmful, as these two — the eldress and the book — can be unrelated.
The author of this book, believing in the holiness of Eldress Gabrielia’s life, presents her as a
model for spiritual life. However, it is curious that this ‘model,’ according to the book, has serious
flaws. How can we consider someone holy who nowhere reports having a substantial and actual
connection with a spiritual father, someone who never adhered to the promises made before God
and people, someone who wore monastic attire but is never mentioned as having real and practical
communication with a spiritual guide? How can we view someone as holy who never submitted
to an elder but always followed her own will, even self-proclaiming as an elder and guiding others
according to Saint Gregory’s advice, “First, one should be cleansed, and then purify,” someone
who, despite wearing the monastic habit, is never linked to the sacred liturgies and holy mysteries
through which Divine Grace, Enlightenment, and Theosis are conferred?
How to set as a model an orthodox nun who, according to the book:
· Lived in Hindu monasteries and celebrated major Christian holidays in them.
· Associated freely and prayed with everyone, whether they were heretics or of different
religions, without emphasizing tremendous differences but rather highlighting certain
similarities, whether exaggerated or non-existent.
· Taught followers of the Quakers, carefully hiding that they are heretics, an interpretation
of the Gospel.
· Strictly adhered to a vegetarian diet, specifically one of Hindu origin, not random or
“healthy” but of Hindu origin, which is evident in our study (invitations to vegetarian
conferences, accusations against those who eat locusts, fish, or cod, and taramasalata,
equating God with everything, etc.).
· Participated in idolatrous rituals, where the guru was worshiped, denying her holy baptism
and worshiping demons.
· Fanatically read and equated the Guru’s books with the Holy Gospel and led people to
gurus whom she presented as saintly elders.
· Believed that there is an energy in the universe that people receive from trees and lose
when their flesh comes into contact with black fabrics; this view comes from the holistic
view of the world fully accepted by all Eastern religions.
· Practiced healing within the framework of this theory with her hands in various postures
and practiced a form of physiotherapy entirely unrelated to classical medicine (she
practiced it before obtaining her degree, practiced “charismatic” healing when her hands
turned red, etc.).
· Continuously had tempting and demonic visions, messages, and angelic apparitions, some
of which she uncritically accepted as divine, ignoring the fact that Satan easily transforms
into an angel of light, and that according to the teaching of Scripture and the Fathers,
“dreams have led many astray.”
All of the above, therefore, no rational and serious person can characterize as genuine Orthodox
spirituality. Such a nun has absolutely no connection with the Orthodox faith and life; on the
contrary, she fights against and subverts everything that is Orthodox. She annuls the need for
prayer and constant participation in the Divine Worship, annuls the teaching of the Church about
delusion and its avoidance through obedience, humility, and vigilance, annuls the sacred canons
of the Church, and promotes Hinduism, Pan-religion, and syncretism. In short, she overturns the
message of the Gospel and teaches that Christ is not ultimately the only one who saves; that people
become real Christians by merely offering social and philanthropic work.
We ask everyone, especially those who met the elder sister:
Are all these true? If so, what kind of holy or even orthodox character can the elder woman be
characterized as, and how does she serve as a model in spiritual life? From all these or anything
else mentioned in the book, are we called to emulate her, apart from her valuable social
contribution? How similar is the life of the elder woman to the synaxaria of the saints but also the
contemporary elders? How does her theory and practice align and correspond with the Gospel and
the ascetic and fasting tradition of our Church?
If not, if all these are not true but are the author’s fantasies, then why do the conflicts and attacks
turn towards us and not towards the slanderous author? Why do you fight against our efforts to
restore the truth rather than supporting them? Why do you wonder why we want to protect our
flock from false and dangerous models?
Nevertheless, we have the complaint that none of the dissenters entered the process to study our
criticism simply because all the dissenters were shocked by the audacity and not because they
understood that it was addressed to the book. Therefore, we humbly suggest that our study be
reread more carefully and undergo strict scrutiny (not condemnation directly and without
judgment) through a comparison of the elements and attempts with what the Scripture and the
saints of our Church teach, as only they are the safe guide and not our subjectivity, our personal
and egoistic criterion, and our emotions.
However, the arguments we used at the time, we believe, are reinforced by the author’s subsequent
course and other elements that have become known. Specifically, we refer to the Espresso
newspaper on February 21, 2002, where the well-known excommunicated figure of the Church of
Greece, Periklis Charos, confesses himself and explains how he received his gift from the
elderwoman Gabrielia. It should be noted that Mr. Charos practices healing through Hindu
methods, even though he presents himself as a clergyman, and he uses a boat as his treatment
facility. Mr. Charos also has a platform on a TV channel and misleads many people outside the
Church.
Finally, we believe it is necessary to clarify that from now on, we will encounter abstract dissent
or objections that are simply a jumble of emotions or in insulting letters full of “love” that many,
as they believe, have learned from the book, but only in specific objections that are based on
specific positions of ours and are justified in those who have good intentions and good dispositions
because only from them can we benefit and why not, help.

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About the Book: The Ascetic of Love by Nun Gabrielia

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