Drawing inspiration from his fascination
with mystical traditions (most notably Zen Buddhism, Islamic Sufism and Christian mysticism), Viola's work largely deals with fundamental human experiences.
As
with the mystical tradition in general, the danger is that the Pentecostal mystical experience becomes a mere escape from the world rather than a preparation for a purposeful reinsertion into the world.
Not exact matches
The chapter - headings, following a long
tradition, interpret them
with reference to the
mystical loves of Christ and the Church.
It must be made quite clear that he who, not on the fringe of the christian
mystical tradition but at its point of fullest development, was able without imprudence to engage in this formidable battle
with matter had prepared himself for it by the most rigorous asceticism: first, in childhood and youth, the asceticism of an unwavering fidelity to the christian ideal; later, that of a careful and constant obedience to the exigencies of a vocation which would lead him on without respite up the steeply climbing road to perfection till he came to that solitude which he himself described: «he would henceforth be for ever a stranger..., he would inevitably speak henceforth in an incomprehensible tongue, he whom the Lord had drawn to follow the road of fire.»
The stress on action over against teaching (the kerygmatic
tradition) and religious experience (the
mystical tradition) is significant, for it ties in directly
with the way of the parables.
The notion has tantalized many, including Tertullian and Irenacus, and though it received little assistance from either Platonism or Aristotelianism because of their denigration of matter and the body (and hence did not enter the mainstream of either Augustinian or Thomistic theology), it surfaced powerfully in Hegel as well as in twentieth - century process theologies.22 The
mystical tradition within Christianity has carried the notion implicitly, even though the metaphor of body may not appear: «The world is charged
with the grandeur of God» (Gerard Manley Hopkins, 27).
Understanding Hinduism can help Christians recover their
mystical traditions and allow the Church to communicate
with people today at the level of experience rather doctrine.
The key to Calvin's vibrancy is linking desire for God
with a homey simplicity that mirrors both the great Christian
tradition of
mystical experience and the small - town sensibilities of historic American Protestantism.
Their ways of doing this are most varied, ranging from a sense of acting in accordance
with the «rightness in things» (as in much Chinese religion), through a
mystical identification of the deepest self or atman
with the cosmic reality or brahma (as in Hinduism), or a «blowing - out» of individual selfhood by sharing in the bliss of Nirvana (as in most varieties of Buddhism), to the sense of fellowship or communion
with God found in our own Jewish - Christian religious
tradition.
The
mystical tradition,
with which I have great sympathy and about which I have written in the companion volume What can we Learn from Hinduism, unites believers beyond the differences of doctrines and ritual and stresses the longing to experience the presence of God.
My journey went via evangelical Christianity, studying
with Jehovah's Witnesses, study of other mythologies, studying some in the
mystical traditions and studying and communing as best I could
with nature.
I want to share
with you an excerpt from a letter I received from a more mature mystic when I first began my own pilgrimage of faith within the
mystical tradition:
Hinduism helped me to turn
with appreciation to the
mystical tradition in Christianity and to discover the reality of the Spirit's presence in the heart.
How far the renewed interest of some Christians in the
mystical and contemplative
traditions is indebted to Hinduism it is hard to say, but Western Christians can still be helped to discover a deeper dimension to life by encounter
with the authentic spiritual teaching and practice of Hinduism.
Even the attempt to delineate two basic strands, the numinous and the
mystical (Chapter 5 above), must not be construed as an exhaustive characterization, and must be coupled
with recognition of the great differences between religious
traditions.
Although some theologies have difficulty
with a God who hides (it's all so anthropomorphic thru and thru), it's a common theme in many
mystical traditions
For example, a curriculum that seems to privilege courses having to do
with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and
mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.
In that sense at least, the desire for union
with God is no less passionately
mystical in biblically based religions than it is in the Asian
traditions.
Also,
with the dramatic rediscovery of their
mystical tradition, Jews have delved deeper into the inner self and its intricate labyrinth of impulses and desires.
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A
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From reviving old
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Alice Phipps is Completing a Master's degree in Transpersonal Psychology at the California Institute of Integral Studies, Alice has learned to combine modern insights in attachment, mindfulness, trauma, gender and sexuality
with an auto - didactically accumulated knowledge of Jungian psychology, and a wide variety of
mystical and spiritual
traditions.
Completing a Master's degree in Transpersonal Psychology at the California Institute of Integral Studies, Alice has learned to combine modern insights in attachment, mindfulness, trauma, gender and sexuality
with an auto - didactically accumulated knowledge of Jungian psychology, and a wide variety of
mystical and spiritual
traditions.