“I, your priest, will make the whole earth my altar and on it will offer you all the strivings and sufferings of the world…Grant me the remembrance and the mystic presence of all those whom the light is now awakening to the new day. One by one, Lord, I see and I love all those whom you have given me to sustain and charm my life…All the things in the world to which this day will bring increase; all those that will diminish; all those too that will die; all of them, Lord, I try to gather into my arms, so as to hold them out to you in offering…” Pierre Teilhard de Chardin – from Hymn of the Universe
The history of Christian mysticism is peppered with rich fare, the heady extrapolations of soulish delight uniquely the territory of those fearless ascetics, monastics, hermits, and contemplatives who journal their journeys. It is the stuff of heavenly lore with heroes of inner battles fought and won, the likes of which we lay-folks can only imagine. One finds there a burning cauldron of purgation, a gleaming mirror of illumination, and the sweet rest of union. I read them lustily, with an aching expectation of tiny droplets of light for my faltering journey.
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That same history is fraught with the cheap thrills of mystic wannabes, hucksters, and spiritual amateurs unsuited to such a dangerous pilgrimage. The existential nature of mystical theology makes it particularly vulnerable to either deep-diving into shallow waters or worse, shallow-diving into deep waters. And it can be hard to tell the difference. Even the Church from whence sprang these instructors of the spiritual way had difficulty determining where mysticism ended and heresy began.
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Here’s the deal. To be honest, as I read the mystics, I am struck by a number of things. Firstly, there is an undeniable courage required to mine the depths of God. From Augustine to Thomas Merton, women and men of rigorous faith coupled with a thirst for perfect union with their God, have sought to unpack their way in the Way. The literary legacy left behind has formed for us the corpus of Christian spirituality. It is the library to which I turn time and again for a way out of my tunnel and into God’s cave.
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The more I read however, the more I see that they can be just as systematic and linear as academy theologians even as they describe the inner motions of the soul on its journey toward union with God. The roots are similar, but there are only so many ways to peel a banana. One has this threefold way, the other this sevenfold path, still another refuses steps altogether.
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This is my struggle, one not unique to me – what is so often lacking is a clear connection between the complexities of the soul’s journey to God and the equal challenges of the dusty and broken world that is the home for all souls under construction. Inordinate amounts of time and energy is spent discussing their own soul’s progress in their own conversion. They almost seem to be in competition with one another as to who has experienced union with God most profoundly. There is much talk about God but turned, as it were, consistently inward.
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Make no mistake, I love the mystics and will read them for the rest of my natural life. Moreover, I am usually combating the prevalent North American spiritual philosophy of ‘git ‘r done pragmatism. These matters are not generally ones that concern me to this degree. But, some questions vexing me these days: What is the relationship between the soul’s call to continual conversion and the call of the Church to be the redeemed and redeeming community? If one can discover the mysterious movements of God in the deepest parts of one’s own soul, what use do we have of one another? Of liturgy? Of Word and Sacrament? Of the Moral Law? How does all of this translate to the peasant farmer with far too little extra time on his hands to even be concerned about the threefold way, or the thirteen steps of Marguerite of Porete or anything close to an Interior Castle? Not everyone has the benefit of monastic solitude, a spiritual director, access to helpful resources, perhaps the ability to read the same(!), or a brother/sisterhood of likeminded seekers intent on finding their souls. Without that clear connection, it would seem to be too similar to the program of gnostic therapeutic dualism of contemporary evangelicalism.
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The Gospel has both an inner and an outer intent. The aim of the Gospel is the ongoing restoration of the cosmos, souls and all. And the cruciformity of the Gospel calls us, nourished or not, whole or not, unified or not, in sacred ecstasy or not, into a world that badly needs these discoveries. Everyone must learn to find solace outside the monastery walls, mystic and lay person alike.
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The above piece by Pierre Teilhard de Chardin gives me a peek into that kind of active contemplation. It speaks of offerings and gatherings, of sustaining grace amid the sufferings of the world. My soul cries out for the depths of the contemplative life (“as a deer pants for flowing streams…”). But my heart cries just as loud to share what I see with those around me who have no frickin’ idea what I’m talking about, but who long for it all the same.
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Does that make sense? What do you think? Help a guy out, will ya?
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Image 1, “Hesychast”, by Oleg Korolev, found here