Whenever a human being belongs to God so completely that God can do what he wants in and through him or her, such a person is called a mystic. A mystic is someone who no longer lives his or her own life. God has “taken over” and lives his/her life. Saint Paul has given us an unsurpassed definition of mysticism: “…it is no longer I who live…it is Christ who lives in me” (Gal 2:20).
The mystics teach us that Christian life is much richer than we imagine. “Don’t be content with so little,” they tell us, “don’t live a maimed life; you are greater than you suppose.”
We need these close friends of God to shake us up…we who so often reduce the Christian life to some commandments and obligations. They have a message for us.
“Poor you,” they say, “why do you stand there freezing? Place yourself under the sun, enjoy the warmth. Why are you so thirsty? Place yourself under the waterfall and drink. There is plentiful water. Your life doesn’t have to be so impoverished. You think God is far away, yet you don’t even have to search for him. He is inside of you. You carry a treasure. Is it not time for you to wake up?”
Without the mystics we risk seeing Christianity as a cold and dead skeleton of dogmatic statements and moral admonitions. The mystics show us that the skeleton in reality is a living organism, a living body. Christianity is full of life, a life that makes us happy. The mystics teach us through their own example that God can make a person “drunk” with love and joy.
~ A meditation by Wilfrid Stinissen, Carmelite friar
Prayer. We take the word for granted but ought we to do so? What do we mean by prayer? What does the word mean in the Christian context? Almost always when we talk about prayer we are thinking of something we do and, from that standpoint, questions, problems, confusion, discouragement, illusions multiply. For me, it is of fundamental importance to correct this view. Our Christian knowledge assures us that prayer is essentially what God does, how God addresses us, looks at us. It is not primarily something we are doing to God, something we are giving to God but what God is doing for us. And what God is doing for us is giving us the divine Self in love.
Any talk about prayer, if we are to stand in the clear, pure atmosphere of truth, must begin by reflecting in firm belief on what Jesus shows us of God. Let us push straight to the heart of the matter. What is the core, the central message of the revelation of Jesus? Surely it is of the unconditional love of God for us, for each one of us: God, the unutterable, incomprehensible Mystery, the Reality of all reality, the Life of all life. And this means the divine Love desires to communicate Its Holy Self to us. Nothing less! This is God’s irrevocable will and purpose; it is the reason why everything that is, and why each of us exists. We are here to receive this ineffable, all-transforming, all beatifying Love. Well-instructed Christians know this notionally but, alas, few know it really. And here I must add an important reminder that knowing it ‘really’ does imply ‘feelingly’. To know really – or really to know – means living that knowledge, living out of it. It means that our way of looking at things, our attitudes, our actions arise from this knowledge. Of this real knowledge we use the word faith. This must give us pause and make us very cautious of claims to faith. ‘Of course I have faith!’ We can feel quite indignant if someone implies otherwise! My experience tells me that real faith is rare and it is best we acknowledge this so that we may really work at believing.
Basing ourselves, therefore, on what Jesus shows us of God (and we Christians have only one teacher, Jesus the Christ, who is our Way), we must realize that what we have to do is allow ourselves to be loved, to be there for Love to love us. It cannot be a matter of our finding some way of contacting God, of making God real to us, of getting hold of a secret key with which to open the mystic door. Nor is this faith in Jesus our Way compatible with such distressed meaning as: ‘I can’t pray’ or ‘my prayer is hopeless’ or ‘I have never had anyone to teach me how to pray and therefore I don’t pray.’ When we find ourselves dissatisfied or anxious about our prayer it is worth asking ourselves the question: ‘What do I really want?’ and trying to listen honestly to the answer. We can be fairly certain that it will be some kind of ego-satisfaction. I may want to feel I am making progress, that my prayer is ‘working’ or that I am a spiritual adept. I may want to feel I am getting something for my money! True prayer means wanting GOD not ego. The great thing is to lay down this ego-drive. This is the ‘life’ we must lose, this the ‘self’ we must abandon if we are to have true life and become that self God wants us to be, which only God can know and ultimately only God can bring into being. We have to recognize that a great deal that goes for interest in and longing for prayer is a subtle form of self-seeking. To give ourselves seriously to prayer is to recognize this and face up to the choice it presents: will we cast aside our egotism, allow God’s love to purify it more and more whatever the cost, or will we camouflage it, give it other, more spiritual names, and look around for so-called spiritual guides who will offer us ego-satisfying techniques with the promise of an ‘experience’. Perhaps we give up the prayer-project altogether with the reflection that, after all, what matters is living and loving and serving our neighbour. Another very popular form of evasion is just to go on worrying and asking endless questions about prayer with the illusory aim that one fine day we will be shown ‘how to do it.’ The thing to do is, of course, to get down to praying! That will answer our questions.