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What does it mean to be a mystic? What is the journey that one must travel to become a mystic? The way we answer these two questions will determine the path we take and the God that we seek. Likewise, the goal of the mystical journey will differ depending on who takes the journey. We will see later in the course that although the end is the same, the path is different for Jews, Christians, Muslims, Hindus, etc.
In the quest for the transcendent One,...
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This segment will approach the scriptures from a mystical perspective. The interest here is not on the historical-critical method of interpretation, or even the use of scripture for creative meditation using the senses. The mystics were often nourished by sacred texts. (Note: Fr. Ciorra refers to the Judeo-Christian use of the Bible-the Torah and the Christian scriptures.)
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This segment introduces the listener to an ancient and tested way of reading that we call Lectio Divina, or "Holy Reading." It will build on the previous segment and give you tools that can be used for a mystical reading of sacred texts. We will look at the concept of leisure, as well as the writings of the Church Fathers.
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This segment concludes the course. We end where we began, that is, in the world. The whole point of mysticism is not that we become otherworldly, but rather this-worldly. Dom Chapman, the famed Benedictine monk, said it well when he wrote, "If you need to know how you are doing, look to the charity of your life." We can translate this as meaning that the mystic does not escape the world, but rather embraces it.
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The mystic is one who lives and breathes in the context of darkness. This is not to say that darkness has value in and of itself, but that it's the place where we often find the presence of God. In the successes and the happiness that come to us on good days, often we could say that we do not need God. In some respects, we begin to think that we are God during such times. It is only when things begin to fall apart that we begin to look for God.
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The tradition of the desert fathers and mothers is one that brings the human spirit into silence, and into the context of utter aloneness. This is the seedbed for religious experience; it sets the stage and offers a context for the authentic encounter with the transcendent. In this segment, we will look at the desert fathers and mothers, as well as modern-day mystics, who embraced silence.
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Good theology should lead to spirituality, and good spirituality is rooted in good theology. The hinge between them is religious experience. In this segment, we will explore what we mean by "religious" and what we mean by "experience." We will look at the concept of mystery, the experience of grace and of God, and God's desire for us.
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The mystic lives in the concrete world and is keenly aware of the interconnection between all things; the earth is sacred ground. Thus, a mystic like St. Francis of Assisi walked barefoot out of reverence for the ground upon which he walked. Karl Rahner wrote that the future belongs to the mystics, and that on some level we are all called to be mystics. In this sense, he taught that we are not human beings having a spiritual experience; instead, we...
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Fr. Ciorra's book, Everyday Mysticism, was his first attempt to develop and express his thinking on the subject of mysticism. The watershed moment at the Second Vatican Council was the discussion on holiness. The Council Fathers began the discussion in the context of the religious life but changed course midstream and moved the discussion into the document on the Church. The clarion all of the Council was what the fathers called "the universal call...
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It is difficult to categorize mystics. This is not to exclude the possibility that the mystic can be the prophet. However, the prophetic role is distinct and might even be too narrow for the mystic. In this segment, we will look at the three Abrahamic traditions-Judaism, Islam, and Christianity-as merging the prophetic and mystical and thus bringing about a new reality.
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The mystical experience is one that leads to harmony and convergence among religions. The reason is that the mystic does not focus on doctrine, but rather religious experience. On the level of religious experience, it is the one God that we all encounter regardless of race, religion, economic status or nationality.
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This segment gets to the heart of the matter: dealing with the practical implications of the mystical life. How does one begin the mystical journey? What are the characteristics of the mystical personality? This is where the rubber meets the road. Answering these questions will give us a handle on the mystical path and provide some tools by which we can judge authentic mystical experiences.
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