Christian Mysticism: True gnosis is revealed through contemplation and liturgical participation.
Christian mysticism represents a complex, multifaceted approach to Christianity that emphasizes direct, experiential knowledge of the divine. This mystical facet of Christianity has roots in two significant sources: Gnosticism, an ancient belief system with deep connections to Christianity, and Margaret Barker's Temple Theology, which uncovers the relevance of the First Temple in Jewish and Christian mysticism.
Origins in Gnosticism
Gnosticism, a religious philosophy that emerged around the 1st or 2nd century AD, is marked by its distinctive approach towards understanding divine knowledge, or 'gnosis'. In contrast to the orthodox perspective, Gnosticism postulated that salvation could be gained not through faith or deeds, but through the acquisition and understanding of divine knowledge. Gnostic texts, including those found within the Nag Hammadi library discovered in the 20th century, represented a mystical underpinning to early forms of Christianity.
Gnosticism posits a complex cosmology where the material world is a creation of a flawed, ignorant being, often identified as the Old Testament's God. The actual, transcendent God remains remote and inaccessible, only reachable through a deep, introspective pursuit of knowledge. This pursuit echoes the mystic's journey as described within Christian mysticism, where the aspirant seeks a direct, personal relationship and communion with the divine.
Barker's Temple Theology
Margaret Barker's Temple Theology provides another foundational source to Christian mysticism. Barker's work focuses on the First Temple of Ancient Israel, its rituals, beliefs, and its echo in Christian thought. Described as a complex mishmash of henotheistic beliefs, angelic veneration, and sacrificial rites, Barker claims that much of this was lost with the Deuteronomic reform that led to the creation of the Second Temple.
According to Barker, these lost traditions of the First Temple, centered around the venerated figure of the High Priest, had a considerable influence on the early Christian movement and its offshoots. For instance, the concept of Christ as the High Priest, found within the Book of Hebrews, points to a firm connection between Christian mysticism and the rituals of the First Temple.
Barker's temple theology is particularly significant for Christian mysticism as it offers a context for understanding the mystical experiences and concepts found throughout the Old and New Testaments, and in Christian mystical practices.
Christian Mysticism: Connection and Continuity
Thus, both Gnosticism and Barker's Temple Theology offer insight into the origins of Christian mysticism. These sources detail a perspective of experiential, personal knowledge of the divine and link the roots of Christian mysticism to early Judeo-Christian traditions and thought.
Gnosticism's emphasis on direct access to God through divine knowledge, and the Temple Theology's reflection on the practice of the divine's presence in ritual and liturgy, have added layers of depth, complexity, and richness to Christian mysticism. These origins underline the continuum of thoughts, from the mystical aspects of the First Temple and Gnosticism, culminating in the vibrant field of Christian mysticism as we recognize it today.
Ultimately, tracing the roots of Christian mysticism reminds us of the rich, diverse spectrum of Christian belief and reinforces the timeless craving for direct, experiential understanding of the divine within humanity.
The idea of divine unity among the Father, Son, and the Mother figure is complex and potentially contentious given various religious doctrines. Nonetheless, several Christian mystics have expressed ideas that can be interpreted as bringing these elements into a unified triad.
1. Meister Eckhart (1260–1328): A German theologian, philosopher, and mystic, Eckhart believed in a deep unity of the divine. His teachings often abstractly referred to God as the "Godhead" beyond the confines of human understanding. While he certainly acknowledged the Trinity (Father, Son, Holy Spirit), his mystical writings indirectly hint at a divine feminine force.
2. Julian of Norwich (1342–1416): She was a remarkable English mystic who described Jesus in motherly terms. In her revelations, she showcases the nurturing, compassionate aspect of Christ's love, effectively blending traditionally masculine (Father, Son) and feminine (Mother) concepts.
3. Hildegard of Bingen (1098–1179): Hildegard was a remarkable woman of the Middle Ages. She was a composer, philosopher, and polymath, who often associated "Wisdom" (Sofia) with femininity in connection to God's divine order. She did not explicity relate this to the Holy Trinity, but her works could be interpreted in this way.
These mystics approached the Godhead with an understanding that exceeded traditional doctrines, suggesting a sense of unity that blurred the lines between Father, Son, and the idea of a divine Mother or feminine aspect. However, it's important to note that none of these readings should be represented as the orthodox understanding of the Trinity. Orthodox Christianity typically sees the Holy Spirit as a mediator alongside the Father and Son, rather than a mother figure. The interpretation of divine unity among a Father, Mother, and Son would be unconventional in mainstream Christianity.
Ancient gnostic teachings, temple theology, and sophiology can greatly enrich the spiritual practices of a modern-day Christian mystic in the following ways:
1. Gnosticism, with its emphasis on personal spiritual knowledge and direct experience of the divine, can help modern Christian mystics deepen their personal spiritual journey. Gnostics believe in a direct, intimate experience of God, bypassing the need for an institutional church hierarchy. This direct, experiential spirituality can embolden the modern Christian mystic in their quest for divine connection.
2. Temple theology draws upon ancient temple symbology, rituals and layout to understand spiritual truths. Understanding of temple symbology can enhance a mystic's appreciation for "sacred space" both in physical and symbolic terms. It also delves deeper into the mysteries of God's presence, making this field highly relevant to those practicing Christian mysticism and seeking deeper fellowship with the divine.
3. Sophiology, the study of divine wisdom ("Sophia"), can offer a deeper understanding of the divine. It invites a more holistic perspective wherein God’s wisdom is seen as intervening, instructive, and nurturing. It offers a way for the mystic to explore divine mystery through an academic lens, combining spirituality and intellect. This might allow the Christian mystic to experience an undeniable sense of divine presence and guidance in their daily life.
All of these teachings can deepen an individual's personal spiritual growth and understanding. This enriched perspective might allow the modern Christian mystic to experience their faith more deeply and to draw upon a variety of ancient wisdom traditions to create a richer, more intimate relationship with the divine.
The Gospel of Truth, one of the texts found in the Nag Hammadi library, aligns well with the three spiritual practices outlined in this article and supports the argument that these practices can indeed enrich the spiritual experiences of a modern-day Christian mystic.
1. The Gospel of Truth is a Gnostic text. It emphasizes gnosis, the special knowledge or understanding that brings salvation. Its stress on experiential, esoteric knowledge, which is a central theme of Gnostic thought, dovetails with the article’s argument for the benefits of Gnosticism for today’s Christian mystic. Just like the ancient Gnostics, the mystic may find deeper personal understanding and direct communion with God through such experiential knowledge.
2. In relation to temple theology, the gospel does advocate for a deep and personal understanding of divine presence. The language used conveys mysteries that are revealed to those who seek truth and knowledge. This parallels the temple theology's quest for understanding God's presence in both physical and symbolic "sacred spaces."
3. The Gospel of Truth presents the divine as a figure who rejoices in the return of the lost to a state of 'knowing'. This nurturing, instructive figure recalls Sophia, the personification of wisdom in Sophiology. This perspective demonstrates the merging of intellectual and spiritual understanding, reinforcing the article's suggestion about the relevance of Sophiology to modern Christian mysticism.
The Gospel of Truth, with its focus on experiential knowledge, understanding of divine presence, and nurturing, guiding aspect of divinity, supports the value of incorporating ancient Gnostic teachings, temple theology, and Sophiology into the practices of a modern Christian mystic. The gospel testifies to the power of these systems in deepening the individual's personal spiritual growth and relationship with the divine.
Christ upon the cross represents the Divine Union of both the masculine and feminine aspects of divinity. The Asherah Tree is represented in the cross, which the Gospel of Truth relates to the tree of knowledge and life. The true gnosis of the mystery of the Divine Totality is revealed in this mystical union. The perfect image of God is unveiled through the crucifixion. In light of temple theology, the cross becomes an icon of the Holy of Holies in the first temple; it is the union of YHWH and his divine consort Asherah. And it is through this union one can enter into the mystery of the Divine Unity.
The New Temple is no longer a physical space, but transcends and is in all things. It is a temple not made by human hands, but the perfect form that existed with God. The mystical union of Multiplicity in Unity. Jesus states in John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself” (ESV). The crucifixion becomes like a black hole, the gravitational pull will literally drag (compel) everyone unto Christ. The image of the true vine, again, illustrates how the whole cosmos in the grand tapestry of multiplicity, each thread unique in its own way, will become one with the Unity.
The path of the mystic leads us to this ecstatic Divine Union; we can ascend to the aeon of light and experience the pure love of God. This is achieved through the contemplative practices of crucifying oneself daily, which is purely letting go of the ego (false self), and realizing our true nature, the Christ-nature, which is in all things through the mystery of the incarnation. We become co-heirs to the Kingdom because we have realized who we truly are. The pearl is the light within us all. The fallen condition of our nature is the slumberous state caused by the ego. The ego is the slave in bondage to Egypt. God calls us all to come out of bondage, which is death. For we are all dead to sin, but God has overcome death and the serpent no longer possesses the pearl. The pearl is the pneuma of Life. It is the eternal breath of life that is hidden in the depths of the sea of our souls. The Christ strips away the ego, and we are adopted into the Kingdom as co-heirs, which is so beautifully illustrated in the Hymn of the Pearl.
The underpinning message of this Divine Union echoes in many other mystical traditions, such as Sufism and Kabbalah. The tree, the symbol of life and knowledge, can be seen in the many different religious and philosophical discourses that have sprung forth from the wells of Divine Wisdom herself. The Spiritual Temple is the body of believers who have been drawn by the magnetic pull of the Crucified Christ. The pearl is the divine spark in us all, which has been conveyed in different ways, but ultimately points towards the same metaphysical reality. Whether we call it Christ-nature, the Atman, or Buddha-nature, the differences in words meaningless when one realizes the true self. Everything is imbued with the divine shard of light. The pearl is a symbol of the intrinsic and divine value of every individual.
Christ is the fulfilment of all the pagan religions. God, through Holy Wisdom, has been preparing the way for all to receive the Truth, which has been unveiled on the cross. The spiritually blind can now see, those who were once dead are now alive. The unknowable has become knowable. We have realized our slavery is but an illusionary enchantment, the cross that looks heavy and burdensome has become light. The vast chasm between the rich man and Lazarus has been bridged. One can make the way easier by realizing this Truth today. For what is truth? As Pilate once questioned Jesus. His silence was pointing to the fact that Pilate was looking at the Truth. Know thyself, the old maxim written at the entrance to the great temple of Delphi. To know thyself is to come to realization of the true self.
May God’s word be as a lantern at our feet, which illuminates the way back to the far away Kingdom. The Kingdom of Light.
