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| Crucifixion with Mary and Saint John the Evangelist (1600) by El Greco |
WHAT IS MYSTICISM?
The question has been asked, “What is mysticism?” It’s followed by, “How do you become a mystic?”
I would define mysticism as transcendental knowledge of the spiritual world and particularly of God as the principal objective.
In Roman Catholicism, you become a mystic as a natural consequence of regular prayer, first, ascesis, second, and then mysticism is understood effectively by reading in the long tradition and also by spiritual guidance from a person knowledgeable and well-trained. It’s generally a gradual process necessarily imbued with effort and suffering. The objective of Christian life and practice is not suffering or even mysticism but rather love. However, mysticism or knowledge of God and self in a transcendental manner necessarily follows if a person perseveres in the Christian life. The rewards of the Christian life are very great—it’s the love of God we pursue—but there is always a price to pay.
Someone asked [Jesus], “Lord, will only a few people be saved?” He answered them, “Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough.” (Luke 13:23-24)
Mysticism is attained through prayer because prayer is communication with God, and communication is speaking and listening to someone else. At some point, God is going to speak, and because his words originate from his transcendental being, the communication event is going to be a mystical experience. Mystical experience is but the logical consequence of persevering prayer.
Based on this understanding of mysticism, mysticism should be commonplace even as prayer is ubiquitous, and indeed, Father Karl Rahner, S.J. has said:
“The Christian of the future will be a mystic or will not exist at all.”—Theological Investigations XX: Concern for the Church, page 149
THE OCCULT—A TYPE OF MYSTICISM?
ReplyDeleteI believe there is another type of mystical knowledge, that is, the experience of evil spirits or demons. This type of knowledge can be attained by engaging, among others, in occult beliefs and practices. It’s a type of knowledge that places the adherent under the bondage of evil spirits. This kind of knowledge is also a type of mysticism but of the malevolent sort. Submitting to the dominion of Satan is always a losing proposition. In exchange for some magic tricks, the devotee descends into doing evil works and risks the loss of their eternal soul.
Gonzalinho
Prayer is directing the heart toward God in love. A constant attitude of the heart is acquired by regular prayer and perseverance in the spiritual life. Grace supplies what is necessary. Over time, an attitude of love becomes more deeply rooted, so that everything we think, say, or do becomes continuous prayer.
ReplyDeleteGonzalinho
Public domain image
ReplyDeleteImage link:
https://commons.wikimedia.org/wiki/File:El_Greco_and_Workshop_-_Crucifixion_with_the_Virgin_Mary_and_Saint_John_the_Evangelist,_ca._1600-10.jpg
Gonzalinho
God is found in the heart, whether in desolation or consolation. The heart that seeks God has already found God because the heart is directed rightly. It is the heart that has gone astray that is in danger of losing God, because God is sought and chosen freely.
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CHARTING OUR JOURNEY TOWARD GOD
ReplyDeletehttps://wau.org/resources/article/st_gregory_of_nyssa/
—Gregory Roa, “St. Gregory of Nyssa: Charting Our Journey toward God,” The Word Among Us, 2023
Yesterday I came across this delightful piece in The Word Among Us on Saint Gregory of Nyssa. It puts him in the context of the Arian crisis in the Church, tremors of which we experience even today. Overshadowed by the Carmelite giants of Saint Teresa of Avila and Saint John of the Cross or even by visionaries like Saint Margaret Mary Alacoque or Saint Faustina Kowalska, Saint Gregory made lasting contributions to mystical theology. Today the via negativa has become practically enshrined as a canon of the mystical way. And epektasis is now understood, rather persuasively, as a defining feature of the beatific vision mirrored in the inverse experience of the damned. The mysteries of the spiritual life astonish us without end.
Gonzalinho
“Gregory’s concept of always progressing toward God echoed St. Paul’s exhortation about ‘stretching forth’—constantly pressing forward, as in a race, toward the prize of Christ (Philippians 3:13-14). Commenting on Paul’s attitude, Gregory wrote: ‘Paul does not let the graces he has obtained become the limit of his desire, but he continues to go on and on, never ceasing his ascent’ (Homilies on the Song of Songs).
Delete“The ascent never stops because there is always more of God. And therefore the ascent constantly brings more and more joy, as we are transformed ‘from one degree of glory to another’’ (2 Corinthians 3:18).”
https://wau.org/resources/article/st_gregory_of_nyssa/
—Gregory Roa, “St. Gregory of Nyssa: Charting Our Journey toward God,” The Word Among Us, n.d.
Gonzalinho
Contemplation is necessary for the soul. Contemplation is to be with God, to delight in the presence and love of God. In contemplation the soul is enlightened and strengthened for the journey down the mountain and in the imitation of Christ in the love of one’s neighbor. Contemplation is a preparation for life in eternity.
ReplyDeleteGonzalinho
I believe that if a person perseveres in sincere, heartfelt prayer, they will be answered by God. However, a great deal of the prayer that is undertaken, I suspect, is shallow, weak-spirited, or occluded and obstructed by habitual sin—in this situation, God has a difficult time getting through. There’s too much static in the line.
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