Mystics
Mystics are path-breaking religious practitioners who claim to have experience the infinite, word-defying Mystery that is God. Many have been gifted writers with an uncanny ability to communicate the great realities of life with both a theologian’s precision and a poet’s lyricism. They use words to jolt us into recognizing ineffable mysteries surging beneath the surface of our lives and within the depths of our hearts and, by their artistry, can awaken us to see and savor fugitive glimpses of
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(out of 4 reviews)
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Review by Kerry Walters for Mystics
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I’ve been teaching college-level courses on mysticism for a lot of years, and I’ve used lots of different secondary commentaries to try to help students (and myself!) better appreciate the writings of the mystics we read. But I’ve never quite been satisfied with any of them.
Now, Jesuit scholar William Harmless (what a wonderful name!) has published a book on mysticism (which he modestly calls an introduction) that overwhelms me with its insight and method. Harmless adopts what he calls a case study approach. Instead of talking in general terms about mysticism and then illustrating the general analysis with specific references to individual mystics–an enterprise that has obvious procrustean dangers–he prefers to focus on individual mystics, fulling exploring their biographies and historical contexts as well as their writings, and letting the case studies guide the general discussion. His concern not to “impose some predefined, extrinsic framework” (p. 225) on the mystics he explores–Merton, Bernard of Clairvaux, Hildegard of Bingen, Eckhart, Evagrius Ponticus, Rumi, and Dogen–really does invite the reader to experience the richness of their words and experiences, rather than too quickly tucking them into neat conceptual pigeonholes.
Harmless’ final chapter, in which he explores the question of how best to define mysticism, is the single best short analysis I’ve ever read. Consistent with his fondness for the case study method, Harmless argues for an understanding of mysticism that recognizes both religious pluralism and changing historical concepts–that recognizes, in other words, mysticism as a “macro-concept” that avoids the “bloating” that comes either from seeing it as the experiential foundation of religion in general or from insisting that all mystical experiences are cut from the same cloth. He also has some interesting things to say about the boundaries of mystical experience–that is, whether a nonreligious one is possible.
Harmless ends his book by reminding us of Rahner’s claim that mystics, extraordinary hearers of the Word who they are, remind the rest of us that we likewise are called to be hearers. “For Rahner,” writes Harmless, “mystics matter because they are paradigms of the human condition. They make clear a God who reveals God’s self” (p. 268).
This book, I’m confident, will be THE text on mysticism for some years to come. We’re all greatly in Harmless’ debt.
Review by Didaskalex for Mystics
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“Uncontrolled, the hunger and thirst after God may become an obstacle, cutting off the soul from what it desires. If a man would travel far along the mystic road, he must learn to desire God intensely but in stillness, passively and yet with all his heart and mind and strength.” Aldous Huxley
Revival of Mysticism:
Why are writings by Thomas Merton and Matthew Fox so popular today? Why did Dr. Inge, late dean of St. Paul’s (known as the Gloomy Dean) profoundly interested in Mysticism but not liturgy, writing “Christian Mysticism,’ and supporting Evelyn Underhill? He was an advocate of ‘Personal Religion’.
Recently, a mystical sister said, “… our connection with our souls, our missions on earth as souls, and our experiences of God within our souls are the most important parts of life. … So, we are not satisfied with the ideas about soul, God, or spirituality. Instead of just thinking about interesting spiritual concepts, we seek, find, and develop the deepest experiences of soul, light, and God.”
Mysticism is not Theosophy!
J. D. Buck gave, in June 1897 Theosophy Magazine, a distinctive definition, “Mysticism is not Theosophy, though there are certain elements common to both, and the two terms have been often applied by different writers to the same individual. No history of either Theosophy or Mysticism would be complete that left out any prominent mystic or theosophist. … Mysticism has more often been emotional, than philosophical, and hence is strongly characterized by religious devotion. Tauler was a typical mystic and it is said of him that in his sermons he was often so wrought up by his emotions, and the idea of union with God, that he could no longer speak or stand, and was carried out fainting.”
Early Christian Mystics:
Christian mysticism may have been established by Clement of Alexandria and Origen, in his Exhortation to Martyrdom, and carried by the writings of his disciple Evagrius Ponticas to Europe. There were the Essenes, the Therapeutae, the Gnostics and the Alexandrine Neoplatonists during the early centuries. Even earlier there were Biblical Jewish mystics since the writing of the third book of Psalms by Asaph.
“Then I realized that my heart was bitter, and I was all torn up inside.
I was so foolish and ignorant, I must have seemed a senseless animal to you.
Yet I still belong to you; you hold my right hand.
You guide me with your counsel, leading me to a glorious destiny.
Whom have I in heaven but you? I desire you more than anything on earth.” Psalm 73: 21-25
Mysticism in Late Antiquity:
In the year 824, the Byzantine Emperor Michael sent a present to Lewis the Mild,” The treatise of the great Miaphysite mystic Dionysius (the pseudo Areopagite, 553); translated into Latin by Joannes Scotus. This treatise contained the most advanced mystical theology: ‘On the Celestial Monarchy’; ‘On the Ecclesiastical Hierarchy’; ‘On Divine Names’ and his crown work ‘On Mystical Theology’, which is the core of the Eastern Orthodox Church theology to this day. These books were eagerly read by the Western faithful, and Church members, without the Pope’s sanction; and were soon condemned by Pope Nicholas the First.
Corpus Areopagitum:
One mystical question was dealt with throughout the whole work: How does the Loving Lord share his life giving nature with his creation? Rowan Williams, Archbishop of Canterbury, observes that the writings derive from an elaborate fifth century Neoplatonic system, and Harmless suspects it was wrote by a Syrian follower of Severus of Antioch, regarded as one of the foremost wonder maker mystics, was the greatest defender of Cyril mystical definition for the nature of Jesus Christ (Hypostatic union)
Roman Catholic Mystics:
Mystics are hands-on faith applicators who strive to touch the infinite Lord of love. Many were inspired writers using their pen to jolt us into their world of ineffable mysteries touching the surface of our lives and echoing within the depths of our conscience, and spiritual imagination. The religious fervor of Giles, a follower of St. Francis in the thirteenth century, was so intense that he experienced states of ecstasy during which he levitated off the ground. The event, is depicted as Giles entering into ‘divine ecstasy’ before the seated Pope, and a light illuminates the monk’s head against the dark background.
Harmless’s Mystics:
So, William Harmless, S.J., who indulged us in the mystical gardens of the Desert Fathers, introduces us now to the scholarly Mystics of the Roman Catholic Church, and more. He explores celebrity mystics’ lives and their unique writings using his analytical method to explore six Roman Catholic mystics: Thomas Merton, Bernard of Clairvaux, Hildegard of Bingen, Bonaventure, Meister Eckhart, and the Desert trained Evagrius Ponticus. Rather than presenting mysticism as Wm James’ psychological or Gerson’s theological abstractions, Harmless’s hagiographies brings mysticism down for scholarly analysis, and his analytical study methodology restored mystics to their historical context.
Harmless categorizes the perceptive diversity of mystical experiences and mystical theologies. He also explores Theosophical traditions within Islam and Buddhism, following the guidelines of J. D. Buck. He offers a chapter on the popular Sufi* poet Rumi and one on the famous Japanese Zen master Dogen. Harmless concludes with an overview of the century-long scholarly conversation on mysticism and offers a unique, multifaceted view for understanding mysticism as mystics, their communities, and their writings. Targeting a wider audience, he chooses to instruct us by telling us Mystics hagiographies, balanced by analytical scholarship that utilizes the eloquence of the writers of the Philokalia, in lucid English prose.
Review by John Philoponus for Mystics
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“Love of God proceeds from conversing with him; this conversation of prayer comes about through stillness, and stillness comes with the stripping away of the self. The purpose of prayer is for us to acquire love for God, for in prayer can be discovered all sorts of reasons for loving God.” St. Isaac the Syrian
Harmless Case Studies:
What is a mystic? William Harmless tries to avoid any definitive definition of mysticism, because there may be none, he answers the question through reconstructing half a dozen selected biographies, since hagiographies do not fit in analytical case studies, avoiding the imposition of any precise definition. Thus, he persuade us in taking part seeing his reality of mystics, their ordinary life to their mystical experiences.
If Fr. Harmless agreed with Marcelle Martin, in her, ‘Invitation to a Deeper Communion’, he may have avoided the analytical dissection of some of his case study mystics. She says, “Our witness will lack in power unless it springs from our deep spiritual communion with the divine presence and with one another. We were made for that communion and it alone will satisfy the deepest longings of our hearts.”
Analytical Hagiographa:
Harmless hagiographic studies show a diverse variety of mystical experiences and spiritual writings that can be called mystical, with same common themes of the union of God and humans; defining the path of divine union, conversing with him in prayer that touches through stillness, that comes through stages of contemplation. Harmless is now ready to describe few mystical myths. A mystic is not an out-worldly figure (who hears demonic voices and has apocalyptic visions, like those Athanasius wrote about St. Anthony, which Merton was clearly skeptical about. Merton saw seeking God as a mere journey through an ordinary landscape, made extraordinary by the divine presence.
Mysticism and Multiplicity:
Harmless refutes that all religions are the same at the top of the mystical ladder. Harmless is thus in disagreement with both Evelyn Underhill and William James on the mystics share of a common universal experience in becoming one with the Absolute, and share an aware of that unity, which Harmless calls the “Sunny Universalism”. Such theosophical concept has been abandoned by scholars who are weary of the comparative study of religion.
Harmless therefore debates strongly against an unmediated universal mystical experience traceable across cultural interface. He takes mystics firmly back to their religious and community traditions; “Mystics understand themselves not as mystics but as Christians, as Muslims, as Buddhists and so on.” He portrays how those mystics were rooted in the scriptures and liturgical practices of their traditions, but they often find themselves on the margins of institutionalized religion since their claims and visionary nature puts them in the counter bucket. Harmless has repeatedly described Meister Eckhart’s work as ‘shocking,’ even in his own day and highlights Hildegard’s lingering friction with ecclesiastic authority without analyzing why.
In Conclusion:
This fluently written study and providing a brief but critical review of several mystics from Thomas Merton, to Evagrius Ponticus. Four other medieval celebrity Roman Catholic mystics including Bernard of Clairvaux, Bonaventure and Meister Eckhart; adding Rumi, the Islamic Sufi poet, and Dogen, the 13th century Zen Buddhist.
Harmless analysis left readers with uncertainty about the goal of his study, they ask, was John Merton a genuine mystic, or even he asked the same question, about Bonaventure, “Was he himself a mystic?” He borrows Gilson’s words to reply, “If autobiography makes the mystic, then Bonaventure is no mystic.”
The Essential Writings of Christian Mysticism (Modern Library Classics)
Review by D. Niedringhausz for Mystics
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If I could give this book 6 stars I would. The author’s gift for explaining important, though complex issues of concern for the dozen mystics discussed is amazing. Although the majority of the chapters are devoted to Christian mystics, I was genuinely impressed by the non-judgmental, thoroughly objective handling of Zen Buddhist and Islamic (Rumi) mystics. This work is truly a delight to read and will give the desire to explore the lives and works of lesser known souls who devoted themselves to finding an ultimate reality.