Reflections on Asceticism and Mysticism

Introduction

This blog post studies the ascetical life and the spiritual path of the mystics in the Orthodox Church and the Roman Catholic Church. The source of the former is In Search for True Wisdom, by Sergius Bolshakoff and M. Basil Pennington. The Orthodox faith sees the ascetical life, as a Christian life where the "acquired" virtues are obtained through personal effort, and accompanied by the general grace of God given to all who seek it. The "mystical life", on the other hand, is a life in which the gifts of the Holy Spirit are predominant over human efforts, and in which "infused" virtues predominate over "acquired virtues". Ascetic life is predominantly an active life; mystical life is more passive and contemplative.

An analogy

If one uses an analogy to describe the difference between the ascetical and the deep mystic life in the Christian faith, the former is like rowing a boat and sailing it. We would use the oar like we would spend efforts to obtain God's grace. On the other hand, the mystical life is like letting the sail of a boat, which is now unfurled, catch the wind so that it would sail smoothly. And this wind we could roughly equate with a divine Wind - the Holy Spirit.

Ascetical and mystical life converge in the Prayer of Jesus

In the Orthodox tradition, the practice of the Prayer of Jesus ("Lord, Jesus Christ, Son of God, have mercy on me, a sinner"), is where the ascetical and the mystic life converge. Orthodox tradition states that in beginning this Prayer of Jesus, the exercitant is called to lead a wise and abstemious life, avoiding all luxuries and all carnal pleasures (asceticism). At this stage, he guards his sight, hearing, and other senses, and limits his speech to what is needful. To enter this ascetical stage, the exercitant retires into solitude: which includes the solitude of the heart where he is secluded from the world's influence.

Orthodox monks' suggestions for asceticism

To have an idea of how the Orthodox practice asceticism, these are spiritual exercises they perform:

• They master their passions by frequent vocal prayer and the praying of the psalms
• They practice mental prayer - meditation
• They seek lamentation - the sentiment of deep repentance of heart, and sorrow for committed sins
• They pray with penance to prevent spiritual illusions
• They desire to be unknown and to leave behind worldly vanity

Deep mystical life

According to spiritual masters, deep mystical life starts after praying with much effort - continually rejecting distracting thoughts and the attacks of passion. This is the time when the exercitant labors to obtain God's grace. The exercitant knows that he has entered a deep mystic state when he starts to feel the Presence of Divine Grace. His mind now becomes united with his heart. His prayer then becomes a 'Prayer of the Heart'. This prayer becomes free from distractions and is accompanied by tender, penitential tears. Sinful thoughts are purified from his mind and his spiritual life grows and develops clearly in peace.

Asceticism-mysticism in the Roman Catholic faith

In the Catholic tradition, the exercitant begins with the ascetical stage. In this stage, he practices fasting and abstinence - not only in food and drink but also in his other senses and appetites. Prayer at this stage is also laborious. The exercitant prays with a multiplicity of words, and his mental prayer is like what St. Teresa of Avila describes in her spiritual writings: "like one who is drawing with great difficulty, water from a very deep well".

Perseverance in this ascetical stage moves the exercitant gradually from an intellectual to an affective mode. His thinking decreases and his heart is moved to prayer. He becomes still and silent and his prayer becomes simpler - with the presence of God in himself and around him. At this stage, the exercitant prays without words; he is just content to gaze in loving awe and wonder at the goodness and mercy of God. This mystical prayer leads the exercitant to all simplicity - the fullness of God's life through Christ.

What all these mean for Christians today?

Asceticism and mysticism have always been part of Christian spiritual tradition. But it should not be relegated as an outdated and ancient way of living the Christian faith - reducing it to complete irrelevance to the present. Sometimes, it can be a path toward healing because of the many present distractions and disruptions in modern life that tear the healthy psyche apart. As it was practiced more often by the monks of the middle ages, it can be a way of becoming whole - in mind and soul. If asceticism and mysticism are practiced in contemporary life situations and many secular contexts of work, business, or profession, it can strengthen the focus necessary to do what is right and just in a fragmented way of work and living. Lent and Holy Week are the best times to understand this spiritual practice of asceticism and mysticism. The best context to understand these classic spiritual practices is to learn from highly specialized retreat masters - who may introduce elements of these practices in their retreat inputs.

If however, one has no access to such spiritual retreats, a simple decision to abstain or fast from meat, food, and drink is a valuable beginning. It can also mean fasting and abstaining from the many comforts of modern life: environments that are: air-conditioned; the exhilarating experience of shopping sprees; dining out; strolling in the malls; leisure tours; and situations that can lead only to the satisfaction of appetites.

Mysticism or mystical spiritual practices can mean entering into a contemplative spirit anytime, but more especially during Lent. To slow down one's work pace, put more time for prayer and reflection, more visits to the Blessed Sacrament, and read the Bible and other spiritual works. These are all spiritual means that can help us understand the Christian faith and how Christ has come to grant us the true hope we all need. This decision during the Holy Week can obtain that healthy balance needed in work, family life, and personal growth. This balance certainly leads to eliminating the desire to chase a level of success that can be illusory if not checked with the balance of a healthy spiritual life. It can put into order all matters of one's work and life.

Sources of this blog post

• Our Catholic Prayer, by Therese Johnson Borchard
• In Search for True Wisdom, by Sergius Bolshakoff and M. Basil Pennington