Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Roman Catholic and Orthodox Christianity (both the Eastern Orthodox and Oriental Orthodox traditions).
"Mysticism" is derived from the Greek μυω, meaning "to conceal",[1] 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[1] and use of the word lacked any direct references to the transcendental.[2]
In early Christianity the term mystikos referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative.[3] The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures.[1][3] The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist.[1][3] The third dimension is the contemplative or experiential knowledge of God.[3]
Development
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.[4]
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.[2]
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*.
Jewish antecedents
Jewish spirituality in the period before Jesus was highly corporate and public, based mostly on the worship services of the synagogues, which included the reading and interpretation of the Hebrew Scriptures and the recitation of prayers, and on the major festivals. Thus, private spirituality was strongly influenced by the liturgies and by the scriptures (e.g., the use of the Psalms for prayer), and individual prayers often recalled historical events just as much as they recalled their own immediate needs.[11]
Of special importance are the following concepts:[12]
In Christian mysticism, Shekhinah became mystery, Da'at became gnosis, and poverty became an important component of monasticism.[13]
- Da'at (knowledge) and Chokhmah (wisdom), which come from years of reading, praying and meditating the scriptures;
- Shekhinah, the presence of God in our daily lives, the superiority of that presence to earthly wealth, and the pain and longing that come when God is absent;
- the 'hiddenness of God', which comes from our inability to survive the full 'revelation of God's glory', and which forces us to seek to know God through faith and obedience;
- "Torah-mysticism", a view of God's laws as the central expression of God's will and therefore as worthy object not only of obedience but also of loving meditation and Torah study; --and
- poverty, an ascetic value, based on the apocalyptic expectation of God's impending arrival, that characterized the Jewish people's reaction to being oppressed by a series of foreign empires.
https://en.wikipedia.org/wiki/Christian_mysticism
* also see http://www.christianmystics.com/traditional/early.html -Jewish Mysticism's Origins
Though traces of Jewish mystical traditions can be found from the late Second Temple period, most scholars begin their histories of Jewish mysticism around the first century of the first millennium.
Merkavah mysticism was the main strand of early Jewish mysticism. Merkavah mystics attempted to achieve a vision of the divine throne, or chariot (“merkavah”), described in the first chapter of the biblical book of Ezekiel. This type of mysticism is discussed in traditional rabbinic literature (the Talmud and midrash) and also in mystical texts known as heikhalot literature.
In rabbinic literature, compiled between the 2nd and 6th centuries, interpreting and expounding the Torah is often presented as the means (among other things) to perceiving the divine throne ... According to one account: “If [on Judgement Day] one appears who possesses proficiency in the study of Talmud, the Holy One, Blessed be He, asks him, ‘My son, since you did occupy yourself with the study of the Talmud, did you gaze upon the Merkavah?’”
Rabbinic texts like this preceded heikhalot literature. They represent a version of what scholar Moshe Idel calls moderate mysticism, as they encourage traditional Jewish practices like Torah study. Idel considers moderate mysticisms like the rabbinic merkavah tradition to be “safe,” because they avoid nontraditional methods that could be viewed as heretical and stay clear of experiential attempts at ecstasy that can have damaging effects on unprepared mystics.
In contrast, heikhalot literature, most of which was edited between the 3rd and 6th centuries, represents what Idel refers to as intensive mysticism, a more “dangerous” form of mysticism. Heikhalot mystics also tried to perceive the divine throne, but they employed non-normative Jewish practices such as chanting magical hymns and recitating divine names. Heikhalot literature describes how these practices helped the mystics ascend into a system of heavens and antechambers that surround the divine throne. Angels stand at the doors of these antechambers and serve as bouncers, checking the spiritual credentials of the mystics who wish to enter. Unprepared mystics who attempt to ascend to higher mystical rungs can be killed by these angels.
At the same time that merkavah mystics were attempting to perceive the divine throne, another form of mysticism was emerging. This type of mysticism, found in books such as Sefer Yetzirah and B’raita d’Ma’aseh Bereishit, focus on the mysteries of creation. The latter book gives a detailed account of each day of creation, embellishing the narrative found in Genesis 1 with, among other things, a description of God’s residence in the “upper worlds.” Sefer Yetzirah is a brief book that had an enormous influence on future Jewish mysticism.
According to Sefer Yetzirah, God created the world by manipulating the 22 letters of the Hebrew alphabet along with 10 primordial numbers. These 10 numbers are referred to as sefirot (emanations, or countings) The sefirot represent those attributes of God that are understandable to human beings. However, they are dynamic attributes, changing and moving, reacting both to each other and to human activity.
http://www.myjewishlearning.com/article ... s-origins/#
- "Two hundred years after he died, Origen's teachings were condemned by the emerging political powers of the Church. But when he was alive? They were considered Orthodox and, today, are fascinating points for Christian Mystics to consider..."
Gnostic Belief, The Gospel of Thomas, The Secret Gospel of Mark ....