Христианская мистика: теория и практика созерцания Бога

Christian mystical practices

Christian mysticism is the tradition of mystical practices and mystical theology within Christianity which "concerns the preparation [of the person] for, the consciousness of, and the effect of [ ] a direct and transformative presence of God" or Divine love. Until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c. q. theoria, from contemplatio (Latin; Greek θεωρία, theoria), "looking at", "gazing at", "being aware of" God or the Divine. Christianity took up the use of both the Greek (theoria) and Latin (contemplatio, contemplation) terminology to describe various forms of prayer and the process of coming to know God. Contemplative practices range from simple prayerful meditation of Holy Scripture (i. e. Lectio Divina) to contemplation on the presence of God, resulting in theosis (spiritual union with God) and ecstatic visions of the soul's mystical union with God. Three stages are discerned in contemplative practice, namely catharsis (purification), contemplation proper, and the vision of God. Contemplative practices have a prominent place in the Eastern Orthodoxy and Oriental Orthodoxy, and have gained a renewed interest in western Christianity.

The Greek theoria (θεωρία) meant "contemplation, speculation, a looking at, things looked at", from theorein (θεωρεῖν) "to consider, speculate, look at", from theoros (θεωρός) "spectator", from thea (θέα) "a view" + horan (ὁρᾶν) "to see". It expressed the state of being a spectator. Both Greek θεωρία and Latin contemplatio primarily meant looking at things, whether with the eyes or with the mind. According to William Johnston, until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c. q. theoria. and Gregory Grieve.

"Mysticism" is derived from the Greek μύω, meaning "to conceal," and its derivative μυστικός, mystikos, meaning "an initiate." In the Hellenistic world, a "mystikos" was an initiate of a mystery religion. "Mystical" referred to secret religious rituals and use of the word lacked any direct references to the transcendental. In early Christianity the term mystikos referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God.

Mystical experience is not simply a matter between the mystic and God, but is often shaped by cultural issues. For instance, Caroline Bynum has shown how, in the late Middle Ages, miracles attending the taking of the Eucharist were not simply symbolic of the Passion story, but served as vindication of the mystic's theological orthodoxy by proving that the mystic had not fallen prey to heretical ideas, such as the Cathar rejection of the material world as evil, contrary to orthodox teaching that God took on human flesh and remained sinless. Thus, the nature of mystical experience could be tailored to the particular cultural and theological issues of the time.

The idea of mystical realities has been widely held in Christianity since the second century AD, referring not simply to spiritual practices, but also to the belief that their rituals and even their scriptures have hidden ("mystical") meanings. The link between mysticism and the vision of the Divine was introduced by the early Church Fathers, who used the term as an adjective, as in mystical theology and mystical contemplation. In subsequent centuries, especially as Christian apologetics began to use Greek philosophy to explain Christian ideas, Neoplatonism became an influence on Christian mystical thought and practice via such authors as Augustine of Hippo and Origen.

The term theoria was used by the ancient Greeks to refer to the act of experiencing or observing, and then comprehending through nous. The influences of Greek thought are apparent in the earliest Christian mystics and their writings. Plato (428–348 BC) is considered the most important of ancient philosophers, and his philosophical system provides the basis of most later mystical forms. Plotinus (c. 205 – 270 AD) provided the non Christian, neo Platonic basis for much Christian, Jewish and Islamic mysticism.

For Plato, what the contemplative (theoros) contemplates (theorei) are the Forms, the realities underlying the individual appearances, and one who contemplates these atemporal and aspatial realities is enriched with a perspective on ordinary things superior to that of ordinary people. Philip of Opus viewed theoria as contemplation of the stars, with practical effects in everyday life similar to those that Plato saw as following from contemplation of the Forms. and everything is derived from contemplation. The first hypostasis, the One, is contemplation (by the nous, or second hypostasis) in that "it turns to itself in the simplest regard, implying no complexity or need"; this reflecting back on itself emanated (not created) the second hypostasis, Intellect (in Greek Νοῦς, Nous), Plotinus describes as "living contemplation", being "self reflective and contemplative activity par excellence", and the third hypostatic level has theoria. Knowledge of The One is achieved through experience of its power, an experience that is contemplation (theoria) of the source of all things. Plotinus agreed with Aristotle's systematic distinction between contemplation (theoria) and practice (praxis): dedication to the superior life of theoria requires abstention from practical, active life. Plotinus explained: "The point of action is contemplation. Contemplation is therefore the end of action" and "Such is the life of the divinity and of divine and blessed men: detachments from all things here below, scorn of all earthly pleasures, the flight of the lone to the Alone."

The Christian scriptures, insofar as they are the founding narrative of the Christian church, provide many key stories and concepts that become important for Christian mystics in all later generations: practices such as the Eucharist, baptism and the Lord's Prayer all become activities that take on importance for both their ritual and symbolic values. Other scriptural narratives present scenes that become the focus of meditation: the Crucifixion of Jesus and his appearances after his Resurrection are two of the most central to Christian theology; but Jesus' conception, in which the Holy Spirit overshadows Mary, and his Transfiguration, in which he is briefly revealed in his heavenly glory, also become important images for meditation. Moreover, many of the Christian texts build on Jewish spiritual foundations, such as chokhmah, shekhinah. But different writers present different images and ideas. The Synoptic Gospels (in spite of their many differences) introduce several important ideas, two of which are related to Greco Judaic notions of knowledge/gnosis by virtue of being mental acts: purity of heart, in which we will to see in God's light; and repentance, which involves allowing God to judge and then transform us. Another key idea presented by the Synoptics is the desert, which is used as a metaphor for the place where we meet God in the poverty of our spirit. The Gospel of John focuses on God's glory in his use of light imagery and in his presentation of the Cross as a moment of exaltation; he also sees the Cross as the example of agape love, a love which is not so much an emotion as a willingness to serve and care for others. But in stressing love, John shifts the goal of spiritual growth away from knowledge/gnosis, which he presents more in terms of Stoic ideas about the role of reason as being the underlying principle of the universe and as the spiritual principle within all people. Although John does not follow up on the Stoic notion that this principle makes union with the divine possible for humanity, it is an idea that later Christian writers develop. Later generations will also shift back and forth between whether to follow the Synoptics in stressing knowledge or John in stressing love. In his letters, Paul also focuses on mental activities, but not in the same way as the Synoptics, which equate renewing the mind with repentance. Instead, Paul sees the renewal of our minds as happening as we contemplate what Jesus did on the Cross, which then opens us to grace and to the movement of the Holy Spirit into our hearts. Like John, Paul is less interested in knowledge, preferring to emphasize the hiddenness, the "mystery" of God's plan as revealed through Christ. But Paul's discussion of the Cross differs from John's in being less about how it reveals God's glory and more about how it becomes the stumbling block that turns our minds back to God. Paul also describes the Christian life as that of an athlete, demanding practice and training for the sake of the prize; later writers will see in this image a call to ascetical practices.

The texts attributed to the Apostolic Fathers, the earliest post Biblical texts we have, share several key themes, particularly the call to unity in the face of internal divisions and perceptions of persecution, the reality of the charisms, especially prophecy, visions, and Christian gnosis, which is understood as "a gift of the Holy Spirit that enables us to know Christ" through meditating on the scriptures and on the Cross of Christ. (This understanding of gnosis is not the same as that developed by the Gnostics, who focused on esoteric knowledge that is available only to a few people but that allows them to free themselves from the evil world.) These authors also discuss the notion of the "two ways", that is, the way of life and the way of death; this idea has biblical roots, being found in both the Sermon on the Mount and the Torah. The two ways are then related to the notion of purity of heart, which is developed by contrasting it against the divided or duplicitous heart and by linking it to the need for asceticism, which keeps the heart whole/pure. Purity of heart was especially important given perceptions of martyrdom, which many writers discussed in theological terms, seeing it not as an evil but as an opportunity to truly die for the sake of God—the ultimate example of ascetic practice. Martyrdom could also be seen as symbolic in its connections with the Eucharist and with baptism. Theoria enabled the Fathers to perceive depths of meaning in the biblical writings that escape a purely scientific or empirical approach to interpretation. The Antiochene Fathers, in particular, saw in every passage of Scripture a double meaning, both literal and spiritual. As Frances Margaret Young notes, "Best translated in this context as a type of "insight", theoria was the act of perceiving in the wording and "story" of Scripture a moral and spiritual meaning," and may be regarded as a form of allegory.

The Alexandrian contribution to Christian mysticism centers on Origen (c. 185 – c. 253) and Clement of Alexandria (150–215 AD). Clement was an early Christian humanist who argued that reason is the most important aspect of human existence and that gnosis (not something we can attain by ourselves, but the gift of Christ) helps us find the spiritual realities that are hidden behind the natural world and within the scriptures. Given the importance of reason, Clement stresses apatheia as a reasonable ordering of our passions in order to live within God's love, which is seen as a form of truth. Origen, who had a lasting influence on Eastern Christian thought, further develops the idea that the spiritual realities can be found through allegorical readings of the scriptures (along the lines of Jewish aggadah tradition), but he focuses his attention on the Cross and on the importance of imitating Christ through the Cross, especially through spiritual combat and asceticism. Origen stresses the importance of combining intellect and virtue (theoria and praxis) in our spiritual exercises, drawing on the image of Moses and Aaron leading the Israelites through the wilderness, and he describes our union with God as the marriage of our souls with Christ the Logos, using the wedding imagery from the Song of Songs. Alexandrian mysticism developed alongside Hermeticism and Neoplatonism and therefore share some of the same ideas, images, etc. in spite of their differences. Philo of Alexandria (20 BCE – c.  50 CE) was a Jewish Hellenistic philosopher who was important for connecting the Hebrew Scriptures to Greek thought, and thereby to Greek Christians, who struggled to understand their connection to Jewish history. In particular, Philo taught that allegorical interpretations of the Hebrew Scriptures provides access to the real meanings of the texts. Philo also taught the need to bring together the contemplative focus of the Stoics and Essenes with the active lives of virtue and community worship found in Platonism and the Therapeutae. Using terms reminiscent of the Platonists, Philo described the intellectual component of faith as a sort of spiritual ecstasy in which our nous (mind) is suspended and God's Spirit takes its place. Philo's ideas influenced the Alexandrian Christians, Clement, and Origen, and through them, Gregory of Nyssa.

Inspired by Christ's teaching and example, men and women withdrew to the deserts of Sketes where, either as solitary individuals or communities, they lived lives of austere simplicity oriented towards contemplative prayer. These communities formed the basis for what later would become known as Christian monasticism.

The Eastern church then saw the development of monasticism and the mystical contributions of Gregory of Nyssa, Evagrius Ponticus, and Pseudo Dionysius. Monasticism, also known as anchoritism (meaning "to withdraw") was seen as an alternative to martyrdom, and was less about escaping the world than about fighting demons (who were thought to live in the desert) and about gaining liberation from our bodily passions in order to be open to the Word of God. Anchorites practiced continuous meditation on the scriptures as a means of climbing the ladder of perfection—a common religious image in the Mediterranean world and one found in Christianity through the story of Jacob's ladder—and sought to fend off the demon of acedia ("un caring"), a boredom or apathy that prevents us from continuing on in our spiritual training. Anchorites could live in total solitude ("hermits", from the word erēmitēs, "of the desert") or in loose communities ("cenobites", meaning "common life"). Monasticism eventually made its way to the West and was established by the work of John Cassian and Benedict of Nursia. Meanwhile, Western spiritual writing was deeply influenced by the works of such men as Jerome and Augustine of Hippo.

Neo Platonism has had a profound influence on Christian contemplative traditions. Neoplatonic ideas were adopted by Christianity, among them the idea of theoria or contemplation, taken over by Gregory of Nyssa for example. The Brill Dictionary of Gregory of Nyssa remarks that contemplation in Gregory is described as a "loving contemplation", and, according to Thomas Keating, the Greek Fathers of the Church, in taking over from the Neoplatonists the word theoria, attached to it the idea expressed by the Hebrew word da'ath, which, though usually translated as "knowledge", is a much stronger term, since it indicates the experiential knowledge that comes with love and that involves the whole person, not merely the mind. Among the Greek Fathers, Christian theoria was not contemplation of Platonic Ideas nor of the astronomical heavens of Pontic Heraclitus, but "studying the Scriptures", with an emphasis on the spiritual sense. and West. Some make a further distinction, within contemplation, between contemplation acquired by human effort and infused contemplation.

In early Christianity the term "mystikos" referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. Under the influence of Pseudo Dionysius the Areopagite (late 5th to early 6th century) the mystical theology came to denote the investigation of the allegorical truth of the Bible, and "the spiritual awareness of the ineffable Absolute beyond the theology of divine names." Pseudo Dionysius' apophatic theology, or "negative theology", exerted a great influence on medieval monastic religiosity. It was influenced by Neo Platonism, and very influential in Eastern Orthodox Christian theology. In western Christianity it was a counter current to the prevailing Cataphatic theology or "positive theology".

In the Orthodox Churches, theosis results from leading a pure life, practicing restraint and adhering to the commandments, putting the love of God before all else. This metamorphosis (transfiguration) or transformation results from a deep love of God. Saint Isaac the Syrian says in his Ascetical Homilies that "Paradise is the love of God, in which the bliss of all the beatitudes is contained," and that "the tree of life is the love of God" (Homily 72). Theoria is thus achieved by the pure of heart who are no longer subject to the afflictions of the passions. It is a gift from the Holy Spirit to those who, through observance of the commandments of God and ascetic practices (see praxis, kenosis, Poustinia and schema), have achieved dispassion. Purification constitutes a turning away from all that is unclean and unwholesome. This is a purification of mind and body. As preparation for theoria, however, the concept of purification in this three part scheme refers most importantly to the purification of consciousness (nous), the faculty of discernment and knowledge (wisdom), whose awakening is essential to coming out of the state of delusion that is characteristic of the worldly minded. After the nous has been cleansed, the faculty of wisdom may then begin to operate more consistently. With a purified nous, clear vision and understanding become possible, making one fit for contemplative prayer. In the Eastern Orthodox ascetic tradition called hesychasm, humility, as a saintly attribute, is called Holy Wisdom or sophia. Humility is the most critical component to humanity's salvation. Following Christ's instruction to "go into your room or closet and shut the door and pray to your father who is in secret" (Matthew 6:6), the hesychast withdraws into solitude in order that he or she may enter into a deeper state of contemplative stillness. By means of this stillness, the mind is calmed, and the ability to see reality is enhanced. The practitioner seeks to attain what the apostle Paul called 'unceasing prayer'. Some Eastern Orthodox theologians object to what they consider an overly speculative, rationalistic, and insufficiently experiential nature of Roman Catholic theology. and confusion between different aspects of the Trinity.

An exercise long used among Christians for acquiring contemplation, one that is "available to everyone, whether he be of the clergy or of any secular occupation", is that of focusing the mind by constant repetition of a phrase or word. Saint John Cassian recommended using the phrase "O God, make speed to save me: O Lord, make haste to help me". Another formula for repetition is the name of Jesus, or the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner," which has been called "the mantra of the Orthodox Church", The author of The Cloud of Unknowing recommended use of a monosyllabic word, such as "God" or "Love".

In the Eastern Church, noetic prayer is the first stage of theoria, like the difference between reading about the experience of another, and reading about one's own experience. The Jesus Prayer, which, for the early Fathers, was just a training for repose, Via the Jesus Prayer, the practice of the Hesychast is seen to cultivate nepsis, watchful attention. Sobriety contributes to this mental asceticism that rejects tempting thoughts; it puts a great emphasis on focus and attention. The practitioner of the Hesychast is to pay extreme attention to the consciousness of his inner world and to the words of the Jesus Prayer, not letting his mind wander in any way at all. The Jesus Prayer invokes an attitude of humility believed to be essential for the attainment of theoria. The Jesus Prayer is also invoked to pacify the passions, as well as the illusions that lead a person to actively express these passions. It is believed that the worldly, neurotic mind is habitually accustomed to seek pleasant sensations and to avoid unpleasant ones. This state of incessant agitation is attributed to the corruption of primordial knowledge and union with God (the Fall of Man and the defilement and corruption of consciousness, or nous). According to St. Theophan the Recluse, though the Jesus Prayer has long been associated with the Prayer of the Heart, they are not synonymous.

Methods of prayer in the Roman Catholic Church include recitation of the Jesus Prayer, which "combines the Christological hymn of Philippians 2:6–11 (ESV) with the cry of the publican (Luke 18:13 (ESV)) and the blind man begging for light (Mark 10:46–52 (ESV)). By it the heart is opened to human wretchedness and the Saviour's mercy"; invocation of the holy name of Jesus; The Congregation for Divine Worship's directory of popular piety and the liturgy emphasizes the contemplative characteristic of the Holy Rosary and states that the Rosary is essentially a contemplative prayer which requires "tranquility of rhythm or even a mental lingering which encourages the faithful to meditate on the mysteries of the Lord's life." Pope John Paul II placed the Rosary at the very center of Christian spirituality and called it "among the finest and most praiseworthy traditions of Christian contemplation." In modern times, centering prayer, which is also called "Prayer of the heart" and "Prayer of Simplicity," has been popularized by Thomas Keating, drawing on Hesychasm and the Cloud of Unknowing. The practice of contemplative prayer has also been encouraged by the formation of associations like The Julian Meetings and the Fellowship of Meditation.

The third phase, starting with infused or higher contemplation (or Mystical Contemplative Prayer) in the Western tradition, refers to the presence or consciousness of God. This presence or consciousness varies, but it is first and foremost always associated with a reuniting with Divine love, the underlying theme being that God, the perfect goodness, is known or experienced at least as much by the heart as by the intellect since, in the words 1 John 4:16: "God is love, and he who abides in love abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the third, explicitly mystical experience, but others state that these three phases overlap and intertwine. In the Orthodox Churches, the highest theoria, the highest consciousness that can be experienced by the whole person, is the vision of God. refn|group=note|That is to say, the man who beholds the uncreated light sees it because he is united with God. He sees it with his inner eyes, and also with his bodily eyes, which, however, have been altered by God's action. Consequently, theoria is union with God. And this union is knowledge of God. At this time one is granted knowledge of God, which is above human knowledge and above the senses. A nous in a state of ecstasy or ekstasis, called the eighth day, is not internal or external to the world, outside of time and space; it experiences the infinite and limitless God. Nous is the "eye of the soul" (Matthew 6:22–34). Insight into being and becoming (called noesis) through the intuitive truth called faith, in God (action through faith and love for God), leads to truth through our contemplative faculties. This theory, or speculation, as action in faith and love for God, is then expressed famously as "Beauty shall Save the World". This expression comes from a mystical or gnosiological perspective, rather than a scientific, philosophical or cultural one.

Meister Eckhart did not articulate clear cut stages, yet a number of divisions can be found in his works.

In the mystical experience of Teresa of Avila, infused or higher contemplation, also called intuitive, passive or extraordinary, is a supernatural gift by which a person's mind will become totally centered on God. It is a form of mystical union with God, a union characterized by the fact that it is God, and God only, who manifests himself. According to Dubay:
In the Eastern Christian traditions, theoria is the most critical component needed for a person to be considered a theologian; however it is not necessary for one's salvation. An experience of God is necessary to the spiritual and mental health of every created thing, including human beings. Knowledge of God is not intellectual, but existential. According to eastern theologian Andrew Louth, the purpose of theology as a science is to prepare for contemplation, rather than theology being the purpose of contemplation. Theoria is the main aim of hesychasm, which has its roots in the contemplative practices taught by Evagrius Ponticus (345–399), John Climacus (6th–7th century), Maximus the Confessor (c. 580–662), and Symeon the New Theologian (949–1022). John Climacus, in his influential Ladder of Divine Ascent, describes several stages of contemplative or hesychast practice, culminating in agape. Symeon believed that direct experience gave monks the authority to preach and give absolution of sins, without the need for formal ordination. While Church authorities also taught from a speculative and philosophical perspective, Symeon taught from his own direct mystical experience, and met with strong resistance for his charismatic approach, and his support of individual direct experience of God's grace. in his interpretation of St. Gregory Palamas, the teaching that God is transcendent (incomprehensible in ousia, essence or being), has led in the West to the (mis)understanding that God cannot be experienced in this life. Romanides states that Western theology is more dependent upon logic and reason, culminating in scholasticism used to validate truth and the existence of God, than upon establishing a relationship with God (theosis and theoria).

In the Orthodox Churches, theoria is regarded to lead to true spiritual knowledge, in contrast to the false or incomplete knowledge of rational thought, c. q. conjecture, speculation, dianoia, stochastic and dialectics). After illumination or theoria, humanity is in union with God and can properly discern, or have holy wisdom. Hence theoria, the experience or vision of God, silences all humanity. The most common false spiritual knowledge is derived not from an experience of God, but from reading another person's experience of God and subsequently arriving at one's own conclusions, believing those conclusions to be indistinguishable from the actual experienced knowledge. False spiritual knowledge can also be iniquitous, generated from an evil rather than a holy source. The gift of the knowledge of good and evil is then required, which is given by God. Humanity, in its finite existence as created beings or creatures, can never, by its own accord, arrive at a sufficiently objective consciousness. Theosis is the gradual submission of a person to the good, who then with divine grace from the person's relationship or union with God, attains deification. Illumination restores humanity to that state of faith existent in God, called noesis, before humanity's consciousness and reality was changed by their fall. Prelest or plani is the estrangement of the person to existence or objective reality, an alienation called amartía. This includes damaging or vilifying the nous, or simply having a non functioning noetic and neptic faculty. Evil is, by definition, the act of turning humanity against its creator and existence. Misotheism, a hatred of God, is a catalyst that separates humanity from nature, or vilifies the realities of ontology, the spiritual world and the natural or material world. Reconciliation between God (the uncreated) and man is reached through submission in faith to God the eternal, i. e. transcendence rather than transgression (magic). The Trinity as Nous, Word and Spirit (hypostasis) is, ontologically, the basis of humanity's being or existence. The Trinity is the creator of humanity's being via each component of humanity's existence: origin as nous (ex nihilo), inner experience or spiritual experience, and physical experience, which is exemplified by Christ (logos or the uncreated prototype of the highest ideal) and his saints. The following of false knowledge is marked by the symptom of somnolence or "awake sleep" and, later, psychosis. Theoria is opposed to allegorical or symbolic interpretations of church traditions.

In the Orthodox practice, once the stage of true discernment (diakrisis) is reached (called phronema), one is able to distinguish false gnosis from valid gnosis and has holy wisdom. The highest holy wisdom, Sophia, or Hagia Sophia, is cultivated by humility or meekness, akin to that personified by the Theotokos and all of the saints that came after her and Christ, collectively referred to as the ecclesia or church. This community of unbroken witnesses is the Orthodox Church. was noted by John Cassian, whose writings influenced the whole of Western monasticism, in his Conferences. However, Catholic writers do sometimes use the Greek term.

The Early Middle Ages in the West includes the work of Gregory the Great and Bede, as well as developments in Celtic Christianity and Anglo Saxon Christianity, and comes to fulfillment in the work of Johannes Scotus Eriugena and the Carolingian Renaissance. The High Middle Ages saw a flourishing of mystical practice and theorization corresponding to the flourishing of new monastic orders, with such figures as Guigo II, Hildegard of Bingen, Bernard of Clairvaux, the Victorines, all coming from different orders, as well as the first real flowering of popular piety among the laypeople. The Late Middle Ages saw the clash between the Dominican and Franciscan schools of thought, which was also a conflict between two different mystical theologies: on the one hand that of Dominic de Guzmán and on the other that of Francis of Assisi, Anthony of Padua, Bonaventure, Jacopone da Todi, Angela of Foligno. Moreover, there was the growth of groups of mystics centered on geographic regions: the Beguines, such as Mechthild of Magdeburg and Hadewijch (among others); the Rhenish Flemish mystics Meister Eckhart, Johannes Tauler, Henry Suso, and John of Ruysbroeck; and the English mystics Richard Rolle, Walter Hilton and Julian of Norwich. This period also saw such individuals as Catherine of Siena and Catherine of Genoa, the Devotio Moderna, and such books as the Theologia Germanica, The Cloud of Unknowing and The Imitation of Christ.

The Protestant Reformation downplayed mysticism, although it still produced a fair amount of spiritual literature. Even the most active reformers can be linked to Medieval mystical traditions. Martin Luther, for instance, was a monk who was influenced by the German Dominican mystical tradition of Eckhart and Tauler as well by the Dionysian influenced Wesenmystik ("essence mysticism") tradition. He also published the Theologia Germanica, which he claimed was the most important book after the Bible and Augustine for teaching him about God, Christ, and humanity. Even John Calvin, who rejected many Medieval ascetic practices and who favored doctrinal knowledge of God over affective experience, has Medieval influences, namely, Jean Gerson and the Devotio Moderna, with its emphasis on piety as the method of spiritual growth in which the individual practices dependence on God by imitating Christ and the son father relationship. Meanwhile, his notion that we can begin to enjoy our eternal salvation through our earthly successes leads in later generations to "a mysticism of consolation". Nevertheless, Protestantism was not devoid of mystics. Several leaders of the Radical Reformation had mystical leanings such as Caspar Schwenckfeld and Sebastian Franck. The Magisterial traditions also produced mystics, notably Peter Sterry (Calvinist), and Jakob Böhme (Lutheran). As part of the Protestant Reformation, theologians turned away from the traditions developed in the Middle Ages and returned to what they consider to be biblical and early Christian practices. Accordingly, they were often skeptical of Catholic mystical practices, which seemed to them to downplay the role of grace in redemption and to support the idea that human works can play a role in salvation. Thus, Protestant theology developed a strong critical attitude, oftentimes even an animosity towards Christian mysticism. However, Quakers, Anglicans, Methodists, Episcopalians, Lutherans, Presbyterians, Local Churches, Pentecostals, Adventists, and Charismatics have in various ways remained open to the idea of mystical experiences.

But the Reformation brought about the Counter Reformation and, with it, a new flowering of mystical literature, often grouped by nationality.

The Spanish had Ignatius Loyola, whose Spiritual Exercises were designed to open people to a receptive mode of consciousness in which they can experience God through careful spiritual direction and through understanding how the mind connects to the will and how to weather the experiences of spiritual consolation and desolation; Teresa of Ávila, who used the metaphors of watering a garden and walking through the rooms of a castle to explain how meditation leads to union with God; and John of the Cross, who used a wide range of biblical and spiritual influences both to rewrite the traditional "three ways" of mysticism after the manner of bridal mysticism and to present the two "dark nights": the dark night of the senses and the dark night of the soul, during which the individual renounces everything that might become an obstacle between the soul and God and then experiences the pain of feeling separated from God, unable to carry on normal spiritual exercises, as it encounters the enormous gap between its human nature and God's divine wisdom and light and moves up the 10 step ladder of ascent towards God. Another prominent mystic was Miguel de Molinos, the chief apostle of the religious revival known as Quietism. No breath of suspicion arose against Molinos until 1681, when the Jesuit preacher Paolo Segneri, attacked his views, though without mentioning his name, in his Concordia tra la fatica e la quiete nell' orazione. The matter was referred to the Inquisition. A report got abroad that Molinos had been convicted of moral enormities, as well as of heretical doctrines; and it was seen that he was doomed. On September 3, 1687 he made public profession of his errors, and was sentenced to imprisonment for life. Contemporary Protestants saw in the fate of Molinos nothing more than a persecution by the Jesuits of a wise and enlightened man, who had dared to withstand the petty ceremonialism of the Italian piety of the day. Molinos died in prison in 1696 or 1697.

Lorenzo Scupoli, from Otranto in Apulia, was an Italian mystic best known for authoring The Spiritual Combat, a key work in Catholic mysticism.

French mystics included Francis de Sales, Jeanne Guyon, François Fénelon, Brother Lawrence and Blaise Pascal.

The English had a denominational mix, from Catholic Augustine Baker and Julian of Norwich (the first woman to write in English), to Anglicans William Law, John Donne, and Lancelot Andrewes, to Puritans Richard Baxter and John Bunyan (The Pilgrim's Progress), to the first "Quaker", George Fox and the first "Methodist", John Wesley, who was well versed in the continental mystics. An example of "scientific reason lit up by mysticism in the Church of England"is seen in the work of Sir Thomas Browne, a Norwich physician and scientist whose thought often meanders into mystical realms, as in his self portrait, Religio Medici, and in the "mystical mathematics" of The Garden of Cyrus, whose full running title reads, Or, The Quincuncial Lozenge, or Network Plantations of the ancients, Naturally, Artificially, Mystically considered. Browne's highly original and dense symbolism frequently involves scientific, medical, or optical imagery to illustrate a religious or spiritual truth, often to striking effect, notably in Religio Medici, but also in his posthumous advisory Christian Morals. Browne's latitudinarian Anglicanism, hermetic inclinations, and Montaigne like self analysis on the enigmas, idiosyncrasies, and devoutness of his own personality and soul, along with his observations upon the relationship between science and faith, are on display in Religio Medici. His spiritual testament and psychological self portrait thematically structured upon the Christian virtues of Faith, Hope and Charity, also reveal him as "one of the immortal spirits waiting to introduce the reader to his own unique and intense experience of reality". Though his work is difficult and rarely read, he remains, paradoxically, one of England's perennial, yet first, "scientific" mystics.

Similarly, well versed in the mystic tradition was the German Johann Arndt, who, along with the English Puritans, influenced such continental Pietists as Philipp Jakob Spener, Gottfried Arnold, Nicholas Ludwig von Zinzendorf of the Moravians, and the hymnodist Gerhard Tersteegen. Arndt, whose book True Christianity was popular among Protestants, Catholics and Anglicans alike, combined influences from Bernard of Clairvaux, John Tauler and the Devotio Moderna into a spirituality that focused its attention away from the theological squabbles of contemporary Lutheranism and onto the development of the new life in the heart and mind of the believer. Arndt influenced Spener, who formed a group known as the collegia pietatis ("college of piety") that stressed the role of spiritual direction among lay people—a practice with a long tradition going back to Aelred of Rievaulx and known in Spener's own time from the work of Francis de Sales. Pietism as known through Spener's formation of it tended not just to reject the theological debates of the time, but to reject both intellectualism and organized religious practice in favor of a personalized, sentimentalized spirituality.

This sentimental, anti intellectual form of pietism is seen in the thought and teaching of Zinzendorf, founder of the Moravians; but more intellectually rigorous forms of pietism are seen in the teachings of John Wesley, which were themselves influenced by Zinzendorf, and in the teachings of American preachers Jonathan Edwards, who restored to pietism Gerson's focus on obedience and borrowed from early church teachers Origen and Gregory of Nyssa the notion that humans yearn for God, and John Woolman, who combined a mystical view of the world with a deep concern for social issues; like Wesley, Woolman was influenced by Jakob Böhme, William Law and The Imitation of Christ. The combination of pietistic devotion and mystical experiences that are found in Woolman and Wesley are also found in their Dutch contemporary Tersteegen, who brings back the notion of the nous ("mind") as the site of God's interaction with our souls; through the work of the Spirit, our mind is able to intuitively recognize the immediate presence of God in our midst.

Fifteen Carmelite nuns allowed scientists to scan their brains with fMRI while they were meditating, in a state known as Unio Mystica or Theoria. The results showed that multiple regions of the brain were activated when they considered themselves to be in mystical union with God. These regions included the right medial orbitofrontal cortex, right middle temporal cortex, right inferior and superior parietal lobules, caudate, left medial prefrontal cortex, left anterior cingulate cortex, left inferior parietal lobule, left insula, left caudate, left brainstem, and extra striate visual cortex. A distinction is made, more radical than in ancient philosophy, between theoria and praxis, theory and practice.

Justin Martyr (c. 105 – c. 165) used Greek philosophy as the stepping stone to Christian theology. The mystical conclusions at which some Greeks arrived pointed to Christ. He was influenced by Pythagoras, Plato, and Aristotle, as well as by Stoicism. Origen (c. 185–254) wrote On the First Principles and Against Celsus. Studied under Clement of Alexandria, and probably also Ammonius Saccus (Plotinus' teacher). He Christianized and theologized Neoplatonism. Athanasius of Alexandria (c. 296/8–373) wrote The Life of Antony (c. 360). Gregory of Nyssa (c. 335–after 394) focused on the stages of spiritual growth, the need for constant progress, and the "divine darkness" as seen in the story of Moses. Augustine (354–430) wrote On the Trinity and Confessions. Important source for much mediaeval mysticism. He brings Platonism and Christianity together. Influenced by: Plato and Plotinus. Pseudo Dionysius the Areopagite (c. 500) wrote Mystical Theology. Abba Or (c. 400 – c. 490) was an early Egyptian Christian ascetic and mystic. See also Anoub of Scetis.

The Spanish Mystics (fl. 16th century):
Ignatius of Loyola (1491–1556): St. Ignatius had a number of mystical experiences in his life, the most significant was an experience of enlightenment by the river Cardoner, in which, he later stated, he learnt more in that one occasion than he did in the rest of his life. Another significant mystical experience was in 1537, at a chapel in La Storta, outside Rome, in which he saw God the Father place him with the Son, who was carrying the Cross. This was after he had spent a year praying to Mary for her to place him with her Son (Jesus), and was one of the reasons why he insisted that the group that followed his 'way of proceeding' be called the Society of Jesus. Teresa of Ávila (1515–1582): Two of her works, The Interior Castle and The Way of Perfection, were intended as instruction in (profoundly mystic) prayer based upon her experiences. Influenced by: Augustine. John of the Cross (Juan de Yepes) (1542–1591): Wrote three related instructional works, with Ascent of Mount Carmel as a systematic approach to mystic prayer; together with the Spiritual Canticle and the Dark Night of the Soul, these provided poetic and literary language for the Christian Mystical practice and experience. Influenced by and collaborated with Teresa of Ávila. Joseph of Cupertino (1603–1663): An Italian Franciscan friar who is said to have been prone to miraculous levitation and intense ecstatic visions that left him gaping. Jakob Böhme (1575–1624): German theosopher; author of The Way to Christ. Thomas Browne (1605–1682): English physician and philosopher, author of Religio Medici. Brother Lawrence (1614–1691): Author of The Practice of the Presence of God. Isaac Ambrose (1604–1664): Puritan, author of Looking Unto Jesus. Angelus Silesius (1624–1677): German Catholic priest, physician, and religious poet. George Fox (1624–1691): Founder of the Religious Society of Friends. Madame Jeanne Guyon (1648–1717): Visionary and Writer. William Law (1686–1761): English mystic interested in Jakob Böhme who wrote several mystical treatises. Emanuel Swedenborg (1688–1772): Influential and controversial Swedish writer and visionary. Rosa Egipcíaca (1719–1771): Afro Brazilian mystic who wrote Sagrada Teologia do Amor Divino das Almas Peregrinas – the first religious text (or indeed any book) to be written by a black woman in colonial Brazil.

Domenico da Cese (1905–1978): Stigmatist Capuchin friar. Maria Valtorta (1898–1963): Visionary and writer. Mary of Saint Peter (1816–1848): Carmelite nun. Marie Lataste (1822–1899): Visionary, nun and writer. Andrew Murray (1828–1917): Evangelical Missionary and Writer, Author of over 240 books. Marie Martha Chambon (1841–1907): Nun and visionary. Marie Julie Jahenny (1850–1941): Stigmatist. Mary of the Divine Heart Droste zu Vischering (1863–1899): Sister of the Good Shepherd. Réginald Garrigou Lagrange (1877 1964): French Dominican friar, philosopher and neo Thomist theologian. His magnum opus The Three Ages of the Interior Life (Les trois âges de la vie intérieure) is a synthesis of previous theological thought of Catholic saints and Church Fathers. Frank Laubach (1884–1970): Evangelical missionary, author of Letters by a Modern Mystic. Padre Pio of Pietrelcina (1887–1968): Capuchin friar, priest, stigmatic. Sadhu Sundar Singh (1889–1929): Evangelical Indian missionary, ascetic. Maria Pierina De Micheli (1890–1945): Italian nun and visionary. Thomas Raymond Kelly (1893–1941): Quaker. Alexandrina of Balazar (1904–1955): Visionary and writer. Dag Hammarskjöld (1905–1961): Swedish diplomat (Second Secretary General of the United Nations). His posthumously published spiritual diary "Vägmärken" (Markings) gave him the reputation of having been one of the few mystics in the political arena. Mary Faustina Kowalska (1905–1938): Polish nun and visionary. Eugenia Ravasio (1907–1990): Italian nun and visionary of God the Father. Simone Weil (1909–1943): French writer, political activist and ecstatic visionary. Flower A. Newhouse (1909–1994): American clairvoyant. Carmela Carabelli (1910–1978): Italian writer. Pierina Gilli (1911–1991): Italian visionary. A. W. Tozer (1897–1963): Christian and Missionary Alliance; author of The Pursuit of God. Thomas Merton (1915–1968): Trappist monk and writer. Watchman Nee (1903–1972): visionary and writer. Witness Lee (1905–1997): Local Churches Visionary and writer, author of over 400 books. Sister Lúcia (1907–2005): Portuguese participant in the 1917 Fátima apparitions, nun, and prophetess. Bernadette Roberts (1931–2017): Carmelite nun and writer, focusing on no self states. Richard J. Foster (b. 1942): Quaker theologian; author of Celebration of Discipline and Prayer. Richard Rohr (b. 1943): Franciscan priest, writer and prophet; author of "Falling upward" and "Universal Christ". Anneliese Michel (1952–1976): young German Catholic who claims she was possessed to convert sinners; claimed to receive religious visions and bring the stigmata. James Goll (b. 1952): charismatic writer and prophet; author of Wasted on Jesus and The Seer.

Aumann, Jordan. Christian Spirituality in the Catholic Tradition. Sheed & Ward, 1985; p. 247. Dubay, Thomas. Fire Within: Teresa of Avila, John of the Cross and the Gospel on Prayer. Ignatius Press, 1989. .

Keating, Thomas. Active Meditations for Contemplative Prayer. Continuum International Publishing Group, 1997. Keating, Thomas. Foundations for Centering Prayer and the Christian Contemplative Life. Continuum International Publishing Group, 2002. Keating, Thomas. Open Mind, Open Heart: The Contemplative Dimension of the Gospel. Continuum International Publishing Group, 2002. Merton, Thomas. Contemplative Prayer. Image Books, 1996. Underhill, Evelyn. Practical Mysticism: A Little Book for Normal People. Read Books, 2006. The Catechism of the Catholic Church has a subsection on contemplative prayer within its section on prayer in the Christian life.

Yungen, Ray. A Time of Departing: How Ancient Mystical Practices Are Uniting Christians with the World's Religions. Lighthouse Trails Publishing, 2006, 2nd edition. .

Aristotle: Why the Contemplative Life is the Happiest (Nicomachean Ethics 10.7). English and Greek.

Ignatius Loyola, Contemplation to Gain Love of God. From the Spiritual Exercises of Ignatius of Loyola.