CHRISTIAN MYSTICISM

The Practice of Christian Mysticism

While such phenomena are often associated with mysticism in general, including the Christian variety, for Christians the emphasis is elsewhere; specifically, the major emphasis in Christian mysticism concerns a spiritual transformation of the human person, such that they become, as some have put it, more fully human, or fully realized human persons, "created in the Image and Likeness of God." For Christians, this full realization of human potential is realized most perfectly in Jesus and is manifested in others through their association with Him, whether conscious, as in the case of Christian mystics, or unconscious, with regard to persons who follow other traditions, such as Gandhi. The Eastern Christian tradition speaks of this transformation in terms of theosis or divinization, perhaps best summed up by an ancient aphorism usually attributed to Athanasius of Alexandria: "God became human so that humans might become God."

Going back at least to Evagrius Ponticus and Pseudo-Dionysius, Christian mystics have pursued a three-fold path in their pursuit of holiness. While the different aspects of this path have different names in the different Christian traditions, they can be characterized as purgative, illuminative, and unitive, in correspondence to a understanding of human personhood that is three-fold: body, soul (or mind), and spirit. The first, the way of purification, is where aspiring Christian mystics start. This aspect focuses on discipline, particularly in terms of the human body; thus, it emphasizes prayer at certain times, either alone or with others, and in certain postures, often standing or kneeling. It also emphasizes the other disciplines of fasting and alms-giving, the latter including those activities called "the works of mercy," both spiritual and corporal, such as feeding the hungry and sheltering the homeless.

This phase, which forms the basis of Christian mysticism in general, is designed, in the words of St. Paul, to "put to death the deeds of the flesh by the Holy Spirit" (Romans 8:13). The "deeds of the flesh" here includes not only external behavior, but also those habits, attitudes, compulsions, addictions, etc. (sometimes called passions) which oppose themselves to living as a Christian is called to live, not only exteriorly, but interiorly as well. Because of its physical, disciplinary aspect, this phase, as well as the entire Christian mystical path, is often referred to as "ascetic," a word which is derived from a Greek word referring to athletic training. Because of this, in ancient Christian literature, prominent mystics are often called "spiritual athletes," an image which is also used several times in the New Testament to describe the Christian life. What is sought here is salvation in the original sense of the word, referring not so much to one's eternal fate, but to one's healing, spiritually, mentally and emotionally, and physically.

The second phase, called the path of illumination, has to do with the activity of the Holy Spirit enlightening the mind, giving insights into the truths, not only explicit in Scripture and the rest of the Christian Tradition, but also those implicit in nature, not in the scientific sense, but rather in terms of an illumination of the "depth" aspects of natural happenings, such that the working of God is perceived in all that one experiences.

The third phase, usually called contemplation in the Western tradition, has to do with the experience of oneself as in some way united with God. This experience of union varies and is difficult to describe. However, it is first and foremost always associated with Divine love, the underlying theme being that God is known or experienced, as much by the heart as by the intellect since, in the words of the book 1 John 4:16: "God is love, and he who abides in love abides in God and God in him."

Another aspect of traditional Christian mysticism has to do with its communal nature. Even for hermits, the Christian life is always lived in communion with the Church, the community of believers. Thus, participation in corporate worship, especially the Eucharist, is an essential part of Christian mysticism. Connected with this is the practice of having a spiritual director, confessor, or "soul friend" with which to discuss one's spiritual progress. This person, who may be clerical or lay, acts as a spiritual mentor.

From: "Wikipedia"