Christians Mysticism

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Note: I have had the booklet “Theology and Science” (Volume 11 Number 1 February 2013) for a while, but never started reading it until I was waiting to see the doctor for a follow-up about blood test results and 2 ultra sound exams. After reading the first article “God’s Creation Through Evolution and the Language of Scripture”, I started to read the first part of an essay by Normand M. Laurendeau. It is almost too intellectual for me, but it explains why many think that dedicated Biblical Christian are crazy or mentally sick. God’s timing is perfect. I have been recently charged or declared the latter. Have you too? Jesus Christ said that people of the World or those who mostly just think secularly or humanistically will hate His disciples. It comes with the territory of being an adopted child of God.

Christians Mysticism

Mysticism, mystical experience, and mystical theology are phrases that capture the human desire to participate in the secret wisdom of God and to express readiness for more loving prayer with God. In the first comprehensive study of Christian mysticism in the twentieth century, Evelyn Underhill investigated those who directly experienced God because of their extraordinary intensity, self-discipline, and quest for truth. In her opinion, transfiguring of the will and subsequent union with God is available to all ordinary people-- in other words, we all have what she called a “capacity for God”. According to Drew Christiansen, for the paleontologist and mystic Teilhard de Chandin, the dedication needed to do science well is the same dedication required for spiritual growth. When the scientist pushes the research envelope, it is an ascetic path, and asceticism that begs for a steady movement toward the unknown. Indeed, “Teihard teaches us not only that the findings of science can add to our religious wonderment, but also that the scientific way of knowing can strengthen the mind’s ascent to God.”……

While mystical experiences can be spontaneous, they are mostly the result of following a mystical path steeped in prayer. This mystical journey can be outlined by considering five overlapping stages. The first three stages are pre- mystical, as they are based on human rather than divine work. The first stage is invocation, encompassing vocal prayer-- whether that prayer is memorized or spontaneous, said aloud or silently. The second stage is meditation, in which the practitioner recalls past sins and favors from God, considers moral reform and repentance, or envisions Biblical events. The latter is quite popular, typically involving the imagination of a scene or dramatic even from the life of Christ. The third state is recollection, in which the practitioner directs attention and receptiveness to God by eliminating as much as possible cognitive and affective interferences, thus transcending the limitations of the senses. Distractions, for example, can be avoided by establishing a quiet place for habitual prayer. Wandering thoughts can be controlled by such techniques as rhythmic breathing or the use of a sacred word so to militate against mental chatter. The idea is to spend quality time with God by quieting the mind.

The fourth and fifth states constitute mysticism per se, as they are based on divine rather than human work. The fourth state is contemplation, in which all meditation is blocked and recollection has sufficiently advanced to permit a passive rather than active receptivity to God. The shift from recollection to contemplation implies that sufficient mental space is now available to invite God into consciousness. As indicated previously, recollection is considered human work while contemplation is God’s work. Because of the important distinction, recollection is often called acquired contemplation, whereas contemplation itself is labeled infused contemplation. The fifth and final stage is unification, wherein contemplation leads to a strong feeling of imageless union with God. This union within consciousness is the height of the mystical path, and is only granted to the greatest mystics, those having exceptional relationships with God. The most significant aspect of mystical union is a congruence of wills between the mystic and God, which can progressively lead to longer and/or stronger experiences of transforming union.

Having described the five stages of the mystical journey, we may now define mystical experience as a contextually determined, trans-sensory metamorphosis of consciousness that usually supervenes only after an individual has achieved recollection. The experience is contextually determined, meaning it is nearly always related to the religious and cultural tradition of the mystic. A trans-sensory metamorphosis of consciousness occurs, meaning that the state of consciousness is transformed from sensory to beyond sensory. The key aspect of this definition is a clear connection between transformation of consciousness and recollection, so that acquired contemplation becomes a radical empowerment of thought and will in preparation for both infused contemplation and mystical union.

“I beseech you therefore, brothers [and sisters], by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be you transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect, will of God. For I say, through the grace given unto me, to every man [and woman] that is among you, not to think of himself [or herself] more highly than he [or she] ought to think; but to think soberly, according as God hath dealt to every man [and woman] the measure of faith.” [Romans 12:1-3]

Consecration of Jonathan Edwards

(Good Daily Challenge)

“I claim no right to myself-- no right to this understanding, this will, these affections that are in me. Neither do I have any right to this body or its members-- no right to this tongue, to these hands, feet, ears, or eyes. I have given myself clear away and not retained anything of my own. I have been to God this morning and told Him that I have given myself wholly to Him. I have given every power, so that for the future I claim no right to myself in any respect. I have expressively promised Him, for by His grace I will not fail.

“I take Him as my whole portion and felicity [great happiness], the joys of Heaven, prosperity; looking upon nothing else as any part of my happiness. His Law is the constant rule of my obedience. I will fight with all my might against the world, the flesh, and the devil to the end of my life. I will adhere [stick] to the faith of the Gospel, however hazardous [or dangerous] and difficult the profession and practice of it may be. I receive the blessed Holy Spirit as my Teacher, Sanctifier, and the only Comforter, and cherish all monitions [cautions or warnings] to enlighten, purify, confirm, comfort, and assist me. This I have done.

“I pray God, for the sake of others, to look upon me as a self dedication and receive me as His own. Henceforth I am not to act in any respect as my own. I shall act as my own if I ever make use of any of my powers to do anything that is not to the glory of God, or to fail to make the glorifying of Him my whole and entire business. If I murmur in the least at afflictions, if I am in any way uncharitable, if I revenge my own case, if I do anything purely to please myself or omit anything because it is a great denial, if I trust to myself if I take any praise for any good which Christ does by me, or if I am in any way proud, I shall act as my own and not God's. Therefore, I purpose to be absolutely His.” [Emphases and definitions purposely added.]

Appropriate Scriptures: Psalm 103, l Corinthians 15:22-31, and 2 Corinthians 4