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Mysticism and Social Transformaion
 

Mysticism and Social Transformaion

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    Mysticism and Social Transformaion Mysticism and Social Transformaion Presentation Transcript

    • Mysticism and Social Transformation Loyola School of Theology Janet K. Ruffing, RSM July 2009
    • Bernard McGinn
      • philosophical and comparativist perspectives,
      • theological attempts to heal the split between theology and mysticism,
      • and new genre--the history of Christian mysticism
      • 1950-1975
    • Cont. (1980’s-2000)
      • the retrieval of mystical traditions
      • debates about the constitution of mysticism
      • the role of mysticism in post-modernity
      • (Explicit attention to gender figures among all three of these concerns for feminist scholars, but not generally in the field which remains largely blind to gender and power in theories and definitions)
    • Differing Interpretations of Mysticsm
      • a subjective phenomenon,
      • a form of discourse,
      • an element of religion,
      • a source for theology,
      • a form of knowing,
      • a form of intersubjectivity,
      • and a set of texts requiring interpretation.
    • Lack of Emphasis in Scholarship on the Link between Mysticism and Social Transformation
      • Modern philosophy and psychology of mysticism often neglect the social and religious contexts which influence historical mystics and in which mystics act.
      • The privatization of religion during the modern period tended to separate mysticism, often referred to historically as the contemplative life, from the worldly life of politics, economics, academics, and public life.
      • Even within religion itself, mysticism and theology became alienated from one another.
      • These splits result in obscuring the relationship between contemplation and action, theory and practice, mysticism and ethical behavior.
    • Categories for linking social transformation, social justice, various liberation movements and religion to a mystical element
      • were developed in social and political theory throughout the modern period in the Enlightenment political philosophies supporting modern democracies.
      • Theories about the Vita Apostolica beginning in the late medieval period explicitly link personal love of Christ with love of one’s neighbor concretized in acts of service.
      • Without sociological categories, theories about changing society as well appear usually under the theme of reform rather than social change.
      • Finally, Marxist social analysis demonstrates the relationship between theory and praxis.
      • These political and economic frames of reference are neglected when religion is conceived of as a private rather than a public sphere of action or when mysticism is defined as a psychological, subjective state of consciousness without particular reference to an Ultimate Other who discloses oneself through mystical experience and who demands action in response.
      • When this subjective pole alone is emphasized, the concrete claims of human and non-human "others" for sufficiency of the conditions required for their very lives slips from active concern.
      • a contructivist position emphasizes the relationship between religious contexts, mystical texts, and the mystical experience of persons within a given tradition. This conceptual perspective argues for the historical, social, religious, and theological influences within religious experience but makes it impossible to identify any common core as a starting point for comparative studies. A more sophisticated counter reaction developed "in favor of a philosophical-phenomenological inner unity of mystical experience/ consciousness."(15) Although some of these approaches do recognize the need for dealing with a wider variety of cross-cultural expressions of mysticism as well as involve more careful study of mystical texts
    • Problems with This Approach
      • If mysticism is reduced to a psychological experience, those elements of mystical practices and texts which by definition are not central to the experience, remain secondary or neglected in the study.
      • Both of these approaches neglect such non-psychological criteria for determining the validity of mystical relationship to God
        • the religious and ethical practices required of everyone within a given tradition
        • the implications of action subsequent to the mystical experience.
    • Typologies:
      • Tripartite
        • Intellect
        • Heart (love mysticism)
        • Action
      • Binary
        • Kataphatic
        • Apophatic
    • This kind of typology focuses on basic human capacities known as the “centers” of head, heart, and gut in some esoteric schools of meditation
      • The mystical path to God through intellect is speculative and exquisitely theological in its emphasis. The Divine human encounter results in insight, mystery, and integration between theology and contemplation. This used to be known as “mystical theology” and figures strongly in the Pseudo-Dionysius and in Eckhart.
      • The mystical path to God through the heart is often known as affective mysticism or love mysticism which became prominent with Bernard of Clairvaux and which medieval women mystics developed to a high degree in ways which differed remarkably from him. The path through the heart emphasized practices related to desire, eros, and feeling.
      • A mystical path of action is exemplified by Ignatius of Loyola and others whose mystical apprehension of God sent them on particular missions, often entailing within Christianity the corporal and spiritual works of mercy.
    • Critique
      • Typologies obscure as much as they inform.
      • One might be able to characterize mystical texts along these lines
      • but individuals may themselves employ two or all three forms at different times in their spiritual development, with one or another path tending to be dominant. i.e. Ignatius is both a man of desire and of action.
    • Binary Typology
      • Apophatic Mysticism
        • originates in Pseudo-Dionysius and was fused with theological approaches.
        • The elite theological tradition has preferred apophatic forms typified by negation, silence, nothingness, an absence of content or heightened affective experiences.
      • Kataphatic Mysticism
        • Favored by most women and some men. (More typical of Filipino people and most other indigenous peoples)
        • It involves symbols, embodied sensory impressions, visions, voices, etc.-- a mysticism mediated through sense, symbol, and relationship.
        • Some have taught that one begins with kataphatic experiences and mature or develop into more apophatic ones. (not necessarily true)
    • Sociology of Religion: Max Weber
      • World Rejecting
        • impulse tends toward a conception of the Divine as utterly transcendent favoring apophatic emphases
      • Inner Worldly
        • discovers the Divine to be immanent within the world perceived by the transformed self.
      • The Erotic is missing altogether
        • women employ these images and ascribe gender to God in their mystical discourse in ways quite different from men.
    • Feminist Critique: (also Applies to other Marginalized Groups)
      • The cultural construction of mysticism, of the sacred, and of power have all been gendered through and through, affecting men and women quite differently.
      • Especially, significant in this feminist work
        • women mystics demonstrate creativity in their development of a God-empowered agency through mystical transformation when this very agency and self-hood is permanently threatened within patriarchal contexts.
        • it demonstrates the role of mysticism as a source of resistance to woman-negating forces and of solidarity with others who suffer the same conflicts.
      • While gender constitutes only one concrete form of oppression,
        • the experience of other oppressed groups often resembles the social experience of women.
        • Most feminists embrace a perspective which seeks to include the liberation of other oppressed groups as an intentional part of their agenda.
    • Bernard McGinn’s Definition
      • “ the mystical element in Christianity is that part of its belief and practices that concerns the preparation for, the consciousness of, and the reaction to what can be described as the immediate or direct presence of God.”(1991, xvii)
    • Cont.
      • Christian Mysticism is not a random, one-time experience
      • but an entire process within a person’s life.
      • Historically persons judged to be mystics practiced a religion rather than mysticism
      • Their practices were often guided by and interpreted through texts.
      • McGinn includes reactions to the consciousness of the presence of God.
        • These reactions could be a mystical text or a way living or acting consonant with this consciousness
      • 6. McGinn continues to refine this definition emphasizing a vocabulary of mystical consciousness rather than experience. McGinn thus encompasses experience without eliminating cognition.(1998,31)
      • McGinn’s definition encompasses the dialectic of contemplation and action as well as prophecy which is also intimately related to the connection between mysticism and social transformation.
      • Some mystics are also prophets; not all who prophets are mystics.
    • Dorothee Soelle’s Mystical Journey (an alternative to purification, illumination, union) Healing/Resisting Via Transformativa Changing the world Compassion and justice Living in God symbol= rainbow Letting Go Via Negativa Being apart Letting go of possession, privilege, violence and ego Missing God Symbol=The “Dark Night ” Being Amazed Via Positiva Praising God Appreciating the Creation and Life Wonder and Awe Symbol= the Rose
    • The Mystical and the Prophetic
      • Johannes Metz recovered a mystical-political element in religion that locates the experience of God not in peaceful tranquility (inner worldly mysticism)
      • but in protest to God about evil in the world, a questioning, a “suffering unto God” (Ashley, 16). Pedro Arrupe was thus described as practicing a “mysticism with open eyes”
      • (Lamentation rather than detachment)
      • This is an active form of resistance to suffering in the world. It demands that humans act to create a more just social order, to concretely struggle toward a more universal realization of the Enlightenment ideals “that all persons be able to be subjects, the struggle for a universal liberation.” (Metz, PI, 37).
      • These insights led to the development of liberation theology in Latin American and then in Asia that connect working for social transformation and one’s experience of faith and God.
    • Metz
      • He dramatically describes the primary conflict facing the church as “a conflict between bourgeois religion that cannot get beyond just taking care of its members, and a messianic religion of discipleship”(1998,45)
      • And it is a particular form of relationship with God-- a radical hope that God will bring about salvation in the form of justice and that contrary to post-modern conceptions of endlessly evolutionary time, the end of time belongs to the biblical God who comes toward humanity at that eschatological moment.
    • Karl Rahner
      • “ It can be said …that the history of mystical theology is a history of the devaluation of the prophetic element in favor of the non-prophetic, “pure” infused contemplation. People are ...more suspicious of prophetic mysticism, which invokes revelations and instructions from above to claim a mission and right in the [R.C.] church to admonish and guide the Church and her members, than of the image-free, ineffable mysticism of pure contemplation. Certainly, the former is more dangerous and prone to come into conflict with Church authority than the latter. Nevertheless, prophecy has its foundation in Scripture, and in practice a great history in the Church ...yet orthodox theology has never paid any serious attention to the question whether there are prophets even in post-apostolic times, how their spirit can be recognized and discerned, what their role is in the Church, what their relationship to the hierarchy, what the import of their mission for the exterior and interior life of the Church.”(1963, 20-21)
    • The Biblical Model of Prophet
      • Offers a variety of examples of men and women who enjoyed both friendship and communication with a divinely revealing Other.
      • The prophetic task requires friendship with God--an authentic intimacy with God.
      • Intimacy with God eventually overcomes the would-be prophet’s resistances to both speech and action.
      • Prophecy is, indeed, born of contemplation. How else does one hear God’s word spoken in the heart or in dreams and visions? How else can one be confident it is God’s word and not one’s own?
    • Consecrata Vita
      • Recognized the Prophetic Character of Religious life:
      • As a sign of the primacy of God and the Gospel combined with a personal love of Christ and of the poor in whom he lives.
      • Men and women consecrated to God …have carried out a genuinely prophetic ministry, speaking in the name of God to all, even to the pastors of the Church. True prophecy is born of God , from friendship with him, from attentive listening to his word in the different circumstances of history. Prophets feel in their hearts a burning desire for the holiness of God and having heard his God’s word in the dialogue of prayer, they proclaim that word in their lvies, with their lips and in their actions, becoming people who speak for God against evil and sin. Prophetic witness requires the constant and passionate search for God’s will, for self-giving, for unfailing communion in the church, for the practice of spiritual discernment and love of the truth. It is also expressed through the denunciation of all that is contrary to the divine will and through the exploration of new ways to apply the Gospel in history, in expectation of the coming of God’s kingdom.” (#84)
    • Prophecy rooted in the mystical (intimacy and friendship with God) is not limited to consecrated life:
        • Bishops such as Oscar Romero
        • Countless lay persons who participated in People Power I and II
        • Campesinos in Latin America
        • Sr. Dorothy Stang in the Amazon
        • Cesar Chavez who led Calif. Farm workers’ movement
    • Michael Waltzer
      • The prophetic pattern of discourse is the standard form of social criticism: “the identification of public pronouncements and respectable opinion as hypocritical, the attack upon actual behavior and institutional arrangements, the search for core values (to which hypocrisy is always a clue), the demand for an everyday life in accordance with the core. The critic begins with revulsion and ends with affirmation.” (87)
      • Equally important are experiences of meaning, however provisional or fragmentary.
      • Yet another is the sense of the positive worth of human life “human lives are simply worth living--incredible grace.”
      • Experiences of friendship and of love, awaken hope and engender a self-less and empowering love that enables others to hope.
    • Cont.
      • The prophet works with all of these sources of hope, but especially with the process of interpretation and meaning
        • which enable both trust in God, with all the struggle that may entail,
        • articulating religious meaning in the resources of faith in times of struggle and darkness as well as in times of fullness and joy.
        • The remembrance the prophet evokes encompasses all of those fragmentary experiences of spaciousness, love, joy, harmony-- the shalom God desires and promises and which fleetingly make their appearance in the lives of individuals and communities.
    • The Self Who Becomes an Agent of Social Transformation
      • An understanding of the social construction of the self, when connected to theories of social change leads to a more contextualized understanding of mystical transformation.
      • McGinn’s understanding of the mystical element as an entire process extending throughout a mystic’s life, hints at this possibility.
      • Mysticism is a transformative process which supports self-transcendence of a too small a sense of self. This limited self may be understood as both a self-centered, isolated self, and a conventional social self-- the self programmed culturally toward a socially accepted form of “normality.” (Here it would be a less isolated self and a more communal or even enmeshed self)
      • The conventional self takes for granted current social arrangements as a “given” and uncritically conforms to the requirements of the culture. Late Capitalist and Post-modern culture, tends to foster a self which is rootless in relationship to community and place, nomadic in terms of corporate mobility, and uncommitted to projects beyond employment and the diversions which make such rootlessness tolerable.
    • Mystical Texts may be Politically “Dangerous”
      • The politically destabilizing potential of mystical discourse has long been recognized historically.
      • Why else would Eckhart’s writings have been condemned?
      • Why were so many women who heard voices like Joan of Arc and heeded them been burned at the stake?
      • Steven Ozment(1973)was among the first historians of mysticism to suggest that mystical consciousness is one of the resources for social or religious dissent. He saw in his historical examples “dissent, rebellion, or revolution.” But the possibility of reform and reinterpretation within a tradition is also present.
    • Social Transformation
      • The term social transformation usually refers to intentional attempts to change a particular social group or some aspect of an entire society for the better according to some kind of shared norms. In situations of representative government, the prophetic becomes political through education and through mobilizing coalitions.
      • It is an educative function to promote social transformation by making the connections we have been discussing.
        • Connecting the Gospel to the concrete conditions of the impoverished masses
        • Is this the kind of society Jesus wanted?
        • What about the humanizing of the poor so that they are transformed from being “non-persons” to becoming “fully persons.”
      • Social groups change whether or not this change is intentionally chosen or orchestrated. Any time two societies or social groups come into contact with one another, some kind of mutual influence occurs resulting in some kind of change. Individuals and groups within those societies become more or less adept at benefitting from social change and in creatively responding to the possibilities presented by such change.
    • Social Transformation
      • The process of unconscious social change is not what is usually meant. It is rooted in the conception that social arrangements are habituations of behavior created and agreed to by a given social group and that these arrangements can be changed. For change to happen, the “change agents” analyze the mechanisms at work and share that reflection in order to persuade others to join with them in intentionally changing usually some law, behavior, or way of functioning and imagining because it has negative effects on them.
      • Traditional or pre-Modern societies experience some forms of intentional social change but the methods of change are more limited. Prophetic denunciation and annunciation is one such way. In a traditional society one must persuade the people in power to change. Thus, frequently, in Israel, for instance, the king or the high priest is addressed by the prophet. If persuasion fails, another possibility is to mobilize a sufficient group of people to revolt and overthrow the offending people in power.
      • If either of these strategies fail, subversion or some form resistance may be employed. A classic biblical example is the refusal of the midwives to kill the male babies at birth. Non-cooperation may lead to change.
    • Social Theory Describes a dialectical relationship between individuals and social institutions
      • Social institutions are the creation of a collectivity of persons who shape their institutions on the basis of their current values and power arrangements.
      • They embody both positive values and negative biases.
      • These institutions take on a life of their own imposing roles on those who participate in them.
      • This social conditioning results in unconscious bias which prevents those who both benefit from the social institution and who maintain it by playing their accepted role from acknowledging moral failure or responsibility.
      • Certain biases toward injustice, dehumanization of some people or destructiveness toward non-human life forms, simply become taken-for-granted.
    • Conscious Social Change Require Four Assumptions about the Self and Society
      • that the institutions we inhabit predispose us to think and act in certain ways,
      • that some of these ways are unjust and oppressive, yet mainly unconscious, since they all seem “natural” to us,
      • that sometimes we do, nevertheless, become conscious of these injustices (but how?), and
      • that in the process of trying to understand what is practically required to change these structures, we are made conscious of some of our own (cultural) “blind spots”.(R.Egan,1987,2)
    • How do we “See through” and “Resist Structural Injustice?
      • Bernard Lonergan expressed it this way: “No problem is at once more delicate and more profound, more practical and perhaps more pressing. How, indeed, is a mind to become conscious of its own bias when that bias springs from a communal flight from understanding and is supported by the whole texture of a civilization?” (1978, xv)
      • Historically, the kind of conversion wrought by the mystical element-- experiences of Spirit and abundance-- open a person’s heart enabling such insight.
    • Historical Examples
      • Religious renunciation of wealth, marriage, and power was born historically of such insight.
      • Such were the poverty movements of the middle ages, a refusal to participate in injustice of the new economic system.
      • So too, were various pacifist choices maintained by members of the radical reformers.
      • Individuals who make these breakthroughs often attract others who join with them
        • in creating an alternative community which engages in a set of practices
        • that helps them maintain these breakthrough insights
        • and which eventually, if successful in the larger scheme of things, develop a countervailing trend.
      • It is this oppositional influence which helps shift the consciousness of the dominant group in the direction of insight and change of heart and behavior in relationship to a particular issue
    • Experiences That Foster This Awareness
      • The “the stranger”, the point of view of someone who is other, who is from somewhere else; and in a related way, “reveal something of God’s radical otherness when the stranger breaks into one  s world.(1987,13) For an experience of such “otherness” to facilitate insight, a person has to be willing to relate with the stranger in such a way that one can get some sense of what life is like from a completely different social location. It can be quite a shock to empathically cross over even to the threshold of the reality of “the other.”
      • The “philosopher” or the “saint” or perhaps “intellectual” and the “artist”
        • someone... who is, in some positive and profound way, “detached,” either at the level of mind or at the level of heart.(13)
        • This is the case of created by long-line practices of the mind or of the heart which allows for seeing through to the heart of things.
      • 3. Negative Experiences—misery ,negativity, suffering, protest, unhappiness, conflict.
      • These are sometimes called “contrast experiences” by theologians such as Schillebeeckx and others. In a contrast experience some people experience the opposite of what should be. The contrast experience violates their expectation of how things should be on the basis of espoused values. In addition, “this premonition of otherness, of something more , of justice, or of joy, of fullness of life, is linked also with the experience of hope.” (14) Without hope, there is no possibility of protest or an “element of a real possibility of a better future.”(Schillebeeckx,1968, 136.)
    • From Insight to Change
      • The process of moving from the breakthrough of insight of some individuals to changing social structures and the ways of picturing reality that maintains the plausibility of the way things are is not a matter of simply pointing out some fundamental injustice such as slavery, or sexism, or ethnic cleansing, or ecological devastation.
      • This consciousness...is something that has to be developed socially. It is uncovered or constructed through tracts and novels, speeches and assemblies, family arguments and ...thousands of small acts of personal integrity, reflection, judgment, risk and commitment, that then, somehow, become the basis for public acts. It requires, in other words, that people change their minds. (R. Egan, 15)
      • An education toward justice is required-- together with various types of evocation imaginatively representing fresh possibilities in which others might want to participate even though it will also mean some kind of relinquishment.
      • All of this is what might be meant by social transformation.