Clarification - mysticism and prayer

I received an e-mail today from a reader who disliked my essay on mysticism, believing that I had disassociated mysticism from prayer. That was not at all my intention, and I wished to record a few points here. (Perhaps the essay needs some updating in any case.)

First, I am amazed at how much mail I receive from people who had no idea that mysticism had any relation to Christianity, thinking it the exclusive province of New Age and Buddhist traditions. If I may quote myself for a moment: "Christian mysticism sees growth in spirituality as involving an ever deepening, personal relationship with God. The mystic, whose longing for a total bond with the Beloved, is not seeking nothingness, nor to “find the God within.” His Lover is also a Person, albeit one Divine. Since true contemplation is a gift of grace from God Himself, the mystic remains fully (and, perhaps, anxiously) aware that his own accomplishments and efforts cannot attain this union."

I had assumed (probably unwisely - though I treat of this in other essays) that it was understood that Christian mystics have a life centred on prayer and the sacraments. That reminds me of an important point. The writers to whom I refer on my site (such as the author of the Cloud of Unknowing) were addressing their words to a person or persons with whom they had a continued personal relationship, and whom they knew were committed to a life of prayer. If there is no reference to the need for prayer and sacrament, this does not mean that they are unimportant, much less that the mystic is 'beyond' them. These would be so integral to the mystic's life that they would require no reference.

One common mistake is to consider writings, such as Walter Hilton's Ladder of Perfection or the works of Teresa of Avila, as if they were a handbook. Those called to heights of contemplation are responding to a special grace - they are not superior to others, and it is not a matter of personal achievement. Though Walter, Teresa, et al indeed were referring to what one would expect (or how one should behave) at a certain point on the 'ladder,' this does not mean 'follow this step and proceed to the next.' That really is not in our hands. There are mystics whose lives contain many unusual experiences and consolations - others who face a sense of emptiness and desolation.

Bear with me - I am of a generation when 'contemplative prayer' (not necessarily properly understood, and with no consideration of discernment) was a hot topic. One could hear instructions such as 'do this particular prayer for a month, and you'll reach the prayer of quiet.'

I may be expressing this awkwardly, but we need to recall that Christ's Church is a 'whole.' That divine grace may ordain that one person is a mystic, another not so, has nothing to do with achievement or relative value. :) There are mystics, such as Richard Rolle, whose writings are exquisite (well, at their best), but who never could get past anger and tunnel vision. Margery Kempe, who I doubt was a mystic but who certainly thought herself one, thought herself a beacon of instruction for others, but her writings do not show true compassion even for her own husband - yet her will seems turned in the right direction.

Prayer indeed would be primary in the life of the mystic. Yet we cannot decide 'if I pray in this fashion or that, mysticism shall follow naturally.'

I do thank the writer I mentioned, who has reminded me that I need to expand and clarify what I included in the essay on mysticism itself.

Happy Midsummer's Day to all.