The aim of the article is to analyse the doctrine of esychia in the context of the exploration of the Byzantine aesthetics of the asceticism. Using the scientific methods of generalization, systematization and hermeneutical analysis of cultural traditions, the author tries to point out important theological and aesthetical senses of hesychasm. Conventionally pointing out some dimensions of the Byzantine aesthetics of the asceticism, the author proposes to take into consideration existence of the gnoseological dimension, which is connected with the understanding of the human sensual activity. According to Christian ascetic aesthetics, cognition of the sensual (material) world must be realized with great caution: numerous sin-provoking impressions represent a real danger for people, who want to improve their soul's being. That is why a well-known ascetic practice of severe aesthetic isolation, when a person tries to control his or her sensual activity and avoid to percept bad impressions, helps to improve person’s good qualities. Such a useful practice assists in achieving hesychia, the particular state of one’s soul, which helps believers in their search of God. The Byzantine ascetics’ mystical experience proves that esychia is a substantial factor in improving one’s sensual activity: a true ascetic-hesychast receives the ability to percept sensual reality righteously and even becomes able to enjoy the Absolute Beauty. Corresponding statements of the Byzantine theologians obviously have strong aesthetical senses (we cannot agree with opinions according to which the asceticism turns Christianity into a principally anti- aesthetical religion). Mentioned theological statements should be regarded as an important source for aesthetical discourse.
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