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Topics in Mysticism

Mysticism is a feature of many of the world’s religions. Although we can find

traces of mystical piety and philosophy throughout human history, the term itself is a

product of the Enlightenment’s attempts to analyze and describe religion in more

humanistic terms. Like many Enlightenment concepts, “mysticism” was designed to

deconstruct religion by implying that many religious ideas and experiences were either

totally fantastic or a product of human consciousness. Not surprisingly, modern Protestant

theology, at least from Schleiermacher to Barth, has often been sharply critical of

mysticism on “theological” grounds.

Yet, for all its ambiguities, scholars of religion and some theologians, particularly

those in the Catholic traditions, have found the term useful. Unfortunately, as the word

has worn its way through three hundred human years of use, disuse, and discussion, it has lost the sharp delineations that less heavily used words seem to possess. Yet, despite this, no

satisfactory substitute for the term mystic and mysticism has been found.

Human religion is an almost infinitely divisible continuum of human religious

experience and thought. Like many human phenomenon, this means that the language

that we use to describe different places on the religious continuum is as imprecise as the

language we use to describe other human variables. Thus, it is often clearer who is

clearly on one end of the continuum or the other. it is clear, for example, that St. Theresa

was a mystic and that Bertram Russell was not. But those located somewhere more to the

center are harder to characterize. Was John Wesley, although he had some experiences

similar to those of Theresa and was a devoted reader of such mystics as Jacob Boehme

and William Law, a mystic or a religious enthusiast? Was Martin Luther whose first

publication was a critical edition of The German Theology, a mystical classic, a mystic or

someone intoxicated by the Word? Was anyone who had one or more peak experiences

of God a mystic or only those who practiced contemplation?

Fortunately, present-day hermeneutics permits us to bracket the question of the

nature of mysticism and concentrate on the writings and lives of people who saw

themselves or who have been seen by others as part of the mystical tradition. Almost

immediately, the reader of this literature notes certain elements that need to be

emphasized:

1. The writings are often filled with symbolic expressions that are not

easily translated into discursive thought. Symbols are used to explain

symbols; images to explain other images, and metaphors abound. The

material resists rational analysis. Partly, in western mysticism, there is

an insistence on “negative” theology; that is, that we primarily know

what God is not, rather than what God is. The mystic is often resident

in a “cloud of unknowing.”

2. Much of Christian mysticism draws on the erotic images of the Song of

Songs and the image of Christ as the Bridegroom. Although some

psychologists have argued that mysticism is, for this reason, to be seen

as misplaced sexuality, often related to the fact that many mystics were

celibates, this seems too simple an explanation for a very complex

phenomenon. There is, however, much mystical writing has a strong

sensual character that is part of what the writers want to communicate.

3. Mystics often collapse traditional theological distinctions. This is

particularly true of such categories as the transcendence and immanence

of God. For many mystics, God is so distant as to be everywhere

present and visible. The God “beyond” God is also the God who dwells

complete in the heart. At the same time, the mystic may be swallowed

up in God.

4. Mystical language often uses arcane language about the world. The

reader of mystical literature is often in a world filled with demons grim

and other “spiritual” realties. Does the mystic expect us to believe in

those as well? Yes and No. Part of the interpretative dilemma is that

those mystics who encountered Satan report on his satanic majesty with

the same assurance as they speak of God, but, at the same time, assert

that Satan does not exist or is nothing.

5. Since all reality for the mystic is spiritual, either actually or potentially,

the mystic world is often filled with healings and other miracles.

Among Christian mystics, such healings are clearly rooted in Christ’s

own struggle with disease, but such stories are also part of Islamic,

Jewish, Hindu, and Buddhist experience. Yet, these are not suspensions

of the natural order: the order itself is spiritual. They are more unusual

than miraculous in our usual sense of that word as a interruption or

intervention in the natural order.

6. There is a cultural and theological element in all mystical writings.

Bernard McGinn, perhaps the more learned contemporary interpreter of

western mysticism, notes that Christian mystics insist on the priority of

Christ as part of their experience of God. We can contemplate God

because God’s eternal Word, the Logos, mediates the presence of the

ultimate to us.

The Purpose of the Course: This course is aptly named “topics in the study of

mysticism.” Clearly, it is not a history of mysticism or either a systematic theological or

psychological examination of the subject. Nor is it a summary of the field as might be

provided in a classical “Introduction to. . .” type of course. Rather, the purpose of the

course is:

1. To introduce the student to mystical literature

2. To aid the student in learning how to read and, hopefully, benefit from

such writings.

Two Ways to Read Mystical Literature:

1. Because mystical literature is contains so many difficulties, some people can

only read it academically. They struggle with the text and report what those

texts say and make suggestions about how the texts fit into their intellectual

and historical context. This course will honor those who read the texts in this

way and will evaluate their work by the usual academic standards. Such

people might, for example, be fascinated with the way that women are

particularly important to the history of mysticism and offer an interpretation

of mysticism based on feminist principles.

2. Other people make contact with the literature at a deeper level. To

them the mystics have, at least, some of the words of life and their

spirit is elevated by what they read. A quotation from Boehme, such

as:“God stirred himself to produce creation . . . He was desirous of

having children of his own kind . . . Creation was an act of the free

will of God; God unfolded his eternal nature, and through his active

love, or desire, he caused that which heretofore had been in him

merely as spirit (as an image contained in a piece of wood before the

artist has cut it out), to become substantial, corporeal.”

may provide them with material for a very deep and personal

ediation. What does it mean to say that God wanted to “have

children?” Clearly, this is a metaphor drawn from human experience.

Is God’s yearning more like that of a woman or a man? Does God

ache to become pregnant or to be fulfilled in erotic male love or both?

If God “unfolds” Godself, does this mean that we should see God as

expanding during God’s creation? And perhaps most personal, what

does it mean that when Boehme says that “I” am God’s unfolding, the

bearer of God’s spirit, wood that has been shaped?

Can both of these approaches be honored in the same class? I hope so, but it will

Take some tolerance between different members of the class. The person seeking

to understand Boehme on the basis of his antecedents in Luther, Plato, and the

enlightenment may need to listen to the student who finds in Boehme’s doctrine

of illumination a description of their own life of prayer.

Course Goals: This course is designed to help the student meet the following

goals in the M Div Curriculum:

Knowledge of the western religious tradition and of key texts in that

tradition. Both the assigned texts and the short paper are directed towards

this general goal. While the texts do not constitute a documentary history

of mysticism, they do present important readings from different periods

and different cultural contexts.

Knowledge of the cultural context of religious experience. This goal will

be primarily attained through the analysis and discussion of the various

texts and by the student presentations.

The ability to use mystical literature either as part of ministry to

individuals or as background to understand the religious experiences of

others. There is a widespread interest in spirituality and mysticism in our

culture, especially, in the practice of contemplative prayer. The best way

to develop sensitivity to this cultural trend is to work with some of the best

of the literature in both reading and discussion.

To Provide an Opportunity for personal spiritual growth. The mystics, of

course, wrote down their account of their own experiences so that others might

encounter the same God that they had found in their own inner explorations.

While some people read mystical literature primarily to understand their religious

tradition or to be in accord with the religious experience of others, the literature

often draws the reader towards the Source of their being. I would hope that this

course might have this effect, but the “Spirit blows where it will.” Perhaps

aiming at understanding, we may attain enlightenment.

Assignments:

Each student will do three assignments.

1. Part of every day’s assignment is a reading from a mystical author that

I will put on reserve. These are all selections and it would be very

expensive to purchase all the volumes. Consequently, I have copied

the selections and will have copies available in file folders on both

campuses. In this format, you could easily make your own copies for

class, although I cannot copy and distribute them without violating

all, and I am sure that the bookstore or Amazon.com will be willing to

send you any of the texts. Each student will send me (and anyone else

who wants to be on the list serve), a personal reflection on the

material. Emails only please.

2. Each student will present one mystic in class. You are encouraged to

use Power Point or other technologies to present the material and we

will work with the TV and web hook ups to conduct a class.

3. Each student will prepare one of the following:

a. A short paper on a particular mystic or topic in the study of

mysticism. 6 to 10 pages.

b. An alternative interpretation of a mystic text using art, music,

or some other symbolically rich mode of presentation. If it is

electronically recorded so that it can be evaluated, a sacred

dance or other type of performance might be useful.

c. A specially designed place for meditation or prayer that reflects

what one has learned about a particular mystic. A personal

altar shaped around the encounter with Boehme might, for

example, feature the interplay of light.

The Class Sessions: Our Class is planned around ten classes of four hours

(including breaks) each. The hope is to use the video conferencing to the fullest

extent to fascinate conversation. With the exception of the first class, each

session will set aside two extended periods for discussion. So the basic outline of

each session will follow this format:

Prayer and Sharing Time: (about 10-15 minutes).

The Presentation of a Mystic by a member of the class. (about 30 minutes

for the presentation and, hopefully, thirty minutes of discussion). The

ideal for this session is about 1:15 minutes. A partial list of mystical

writers is provided at the end of this syllabus. If we have more than nine students

we will allow more time for presentations.

Break: 20 Minutes.

The Text of the Day: Discussion led by the Instructor. 1 hour

Topic of the Day: Lecture and Discussion led by the Instructor or a class

guest.

Outline of Classes:

Class One: Introduction

Prayer:

The Syllabus

Making Assignments.

Lecture and Discussion: The Language of Mysticism

Class Two:

Prayer.

The First Presentation.

The Texts: John’s Gospel and The Song of Songs. Any version of

the Bible can be used.

Lecture and Discussion: Monasticism and Mysticism: The Ancient

Ideal of Lectio Divino.

Class Three

Prayer

The Second Presentation

The Text; Hildegard of Bingen. Scivias. (trans, Columbia Hart and Jane

Bishop) New York: Paulist Press, pp 59-61; 67-69; 93-105; 161-165; 237-269;

473-490. Any version can be used.

Lecture and Discussion: The Ladder of Ascent. Contemplative Prayer

Class Four

Prayer

The Third Presentation

The Text: Teresa of Avila. The Interior Castle (trans. Kieren Kavanaugh

and Otilio Rodriguez). New York; Paulist Press. The Sixth and Seventh Dwelling

Places, pp.108-194.

Lecture and Discussion: “The Dark Night of the Soul” or the Presence of

Absence.

Class Five

Prayer

The Fourth Presentation

The Text: Zohar: The Book of Enlightenment (tans Daniel Chanan Matt).

New York: Paulist Press), pp. 127-176.

Lecture and Discussion: Mystical Judaism.

Class Six:

Prayer

The Fifth Presentation:

The Text: Ibn ‘Abbad of Ronda. Letters on the Sufi Path (trans. John

Renard) New York: Paulist Press pp. 59-109.

Lecture and Discussion: Sufi’s and Dervishes.

Class Seven:

Prayer

The Sixth Presentation

The Text: Marguerite Porete. The Mirror of Simple Souls. (Trans.

Ellen L. Babinski) New York: Paulist Press. P. 79-133. She was convicted of

heresy.

Lecture and Discussion: Mysticism, Heresy and Women in the

Middle Ages.

Class Eight:

Prayer

The Seventh Presentation:

The Text: Boehme. The Way To Christ. (trans by Peter Erb) New

York; Paulist Press. 194-234. This is the most difficult text that we will read in

this course. William Law did an important translation in the 18th century that may

have influenced Mr. Wesley.

Lecture and Discussion: Protestantism and Mysticism.

Class Nine:

Prayer

The Eighth Presentation

The Text: Emerson, “Nature.” From Ralph Waldo Emerson and

Henry David Thoreau, Nature and Walking, Ed. By John Eller. Boston: Beacon

Press. Although this version is not currently in print, there are many versions

available. “Nature” was arguably Emerson’s most popular essay, although some

would put “Self-Reliance” in that position.

Lecture and Discussion: Mysticism and Non-Traditional

Theologies. (From Emerson to the New Age in America)

Class Ten

Prayer

The Ninth Presentation

The Texts. Evelyn Underhill, Mysticism: A Study in the Nature and

Development of Man’s Spiritual Consciousness. London: Methuen and Company.

(Many, many editions, including one that is currently in print. Chapter six,

“Inversion. Part One: Recollection and Quiet;.” Chapter Nine “The Dark Night

of the Soul.” One of the most influential 20th century studies of mysticism by a

deeply mystical English woman theologian.

Lecture and Discussion: Ministering to People of Mystical

Inclination.

Uncertainties and Confusions:

After the last time the course was taught, some students suggested that we might have began with the Underhill reading and used it as an introduction. I did not do so, because I wanted us to read more of the text actually written by mystics. But some students may want to read this piece as part of their preparation.

I am a fan of Bernard McGinn. His three volume history of mysticism is a classic and students will note how much I use him as a source. Some date, we may be able to read this classic together, but I am afraid that a short winter term is not enough.

The best list of Christian mystics is the list of authors included in the Classics of Western Spirituality series. You are free to use any of these for your presentation. One of the omissions in the course is a discussion of Buddhist mysticism. In part, this is because my knowledge in this area is very partial. But you are free to select a Buddhist master for your presentation, if you have sufficient knowledge of that tradition to help us get on board with you.

There is wonderful music by various Sufi groups as well as some reconstructions of the music of Hildegaard of Bingen. You are free to use any of this for your own presentation or for your final project. Most of us can play MP3 materials.