Catholic Hermit: More Thoughts on Mystics

 From correspondence to someone who likely is not that interested in these thoughts, but who is fascinated with saints--who mostly are not "mystics" while some are.  Many and most mystics are not canonized in the Catholic Church.  Mystics can be of other religions, also.

[Dear C,]

While doing manual work on subfloor--locating and pounding down staple tips with a small nail-set tool, I was praying and also practicing the mystical element.  I also was thinking of something Bernard said, as he thinks that anyone can become mystics.  I'm not sure. I was reminded of my paradigm of the Floaters and the Dockers. [Have written of this in other blogs titles, such as Stairway to Heaven].  

I think for most, it would take an act of God such as St. Paul had, for them to have conversions of great impact; and that one was definitely a mystical event for St. Paul!  But in some aspects he represents more the intellectual element.  While Paul had some profound mystical experiences in his own life as an intellectual, verbal, active Christian, the apostle John is the innate mystic by comparison.  So I think the institutional and intellectual elements of the church influence, and most people, tend to think of mystics as anyone who's had a mystical experience.  

No, it is deeper, and maybe like saying all people can be athletes, or all people can be actors and actresses, or all people can become musicians or artists or engineers or doctors or whatever.  But in reality there are aspects of which we are born with certain dispositions, gifts,and purposes. But I do think all people can become aware of the mystical element, and can grow close to Christ and be one with Christ, have mystical union in little bits or even once. 

Consider St. Thomas Aquinas who was not at a mystic, but he had one major mystical experience toward the end of his life that altered his way of thinking about all the writing he'd done.  But he had gift and purpose in writing and establishing theological thought that for the most part have not been replaced or still are considered prime and best written works of theological impact.  

So I was thinking and praying about these things, and figure that we all are born with tendencies and gifts and purposes and missions.  And God wants us to approach Him and love Him and pray and desire Him with all our bodies, minds, hearts, and souls.  It does not mean one is a mystic to do that, nor does one need to be a mystic to do that.

Bernard's life of study and intellectual pursuit and his brilliant mind at 83 are of innate gift and talent and purpose.  He is a scholar, intellectual, and on that topic, a world expert.  He wrote volumes that are outstanding in the area of Western Christian Mysticism--the historical periods all the way through, plus works on specific mystics such as Meister Eckhart.

But can anyone become a mystic?  I rather think David Knowles who was the leading expert on mystics in the mid-twentieth century has the correct response in that mystics are born with the qualities even if they do not come to the fore or are noticed by the person or others until later, sometimes in a pivotal circumstance in life when they realize they are on a different wave-length, so to speak.

But anyone can come to God, can love God and others, can do great things for God in life.  This does not mean they are mystics, not even if they have one or what they feel or might actually be mystical experiences.  And everyone can become aware of the mystical element of religion. That is key and foremost, to recognize and to elevate the mystical element and indeed, the Mystical Element, the Trinity, the God Is Love, and try to impart their grasp of the mystical element into the institutional and intellectual elements as much as they are able.

Anyway, I realized in my pondering and talking over with God this topic, there will likely always be a problem in society, in the temporal world, with mystics and non-mystics.  It is a topic that is uncomfortable for many, particularly if a mystic is around and about.  Mystics and mysticism is a more supernatural reality but one  that the intellectual and the institutional elements will always be wary of and/or keep at bay, because the intellectual and the institutional are temporal, and temporal is what most are comfortable with.  It is not bad, it just is as it is.  

I've lowered my idealism in and of the temporal reality; I am content being as I am but knowing it is most often a more solitary type life style, a life hidden away.  And as in the paradigm of floaters and dockers, some are floaters, but most people are dockers. We all seem to be born in these ways, and in lesser and greater proportions, depending; and I suppose due to the temporal world as being where we exist in the body.  

Also, as for surviving as a mystic, a mystic wouldn't have a career such as Bernard has had or at least not as accepted as he is.  The emphasis in intellectual was necessary, as well as the scholarship, and the teaching at university a set topic.  How do Christian mystics make a living?  In what career would they fit in?  Well, I will not answer that, but it is not one that works out best among others too much, for the mystic is rather not meant for the temporal even if in the temporal, as the mystic is more in another world, the mystical world more so.  I suppose that is why some end up in religious orders, or have done in Christian history, or they are out on their own, hidden, but doing a trade in which they do not have to interface much with people.  Mystics do not really "belong" or "fit in" to this world, and that includes the world of parishes.  Yes, just think on that.  It is truth.  And that is a good truth to grasp and then live accordingly.

Perhaps the best we can hope and pray for is for people to become increasingly aware of the mystical element, and in that, of course, the Mystical Element of the Godhead and all aspects therein.  And also, at least, to learn about mysticism and mystics so as to not be put-off or uncomfortable with the topic, and to integrate more of the mystical element in our daily lives, balancing out the institutional and intellectual elements.  Plus, simply be more accepting of and tolerant of mystics who are dotted among us.

But all people can learn and do and love Christ and so forth, and pray, and are close to Christ--not only mystics, of course!  But there is something more innate in mystics just as there is in others born with certain aspects, and that  innate aspect is the differential.  This differential in mystics (or other) cannot be faked nor acted out nor to somehow make oneself be able to  gain that differential.  But everyone has a mystical spark, and that can be inflamed and grow with awareness.  

Again, I'm not sure, but I tend to go more with what Dr. David Knowles' assessment and scholarship, the former world leading expert on mystics and mysticism back in the mid-20th c., British, Cambridge.  He concludes that mystics are born with the differential that is mystical as innate gift and purpose in life.  I think the  real challenge is that we must consider God's will and what gifts and innate differential God's given us.  

But as to striving and praying and loving and coming to Christ, and in bits of union with Christ while yet on earth, yes, that is possible for all people! Mystics simply are just yet another type of person, another category, but more of a strange one to most people due to not belonging to this world so much.  They are simply spiritually different, and that can be very off-putting in a mostly institutional and intellectual world--especially the United States and quite a bit of Europe now, it seems.  But that is another topic--of other cultures being more open to mystics as well as to the mystical element, even within the Church.  Catholic parishes in other countries and cultures maybe and seem to be more open to mysticism and mystical element as well as to mystics themselves.  I also wonder if Orthodox--Eastern, Russian, or such might be more open to the mystical element, but I have no answers other than that, too, might more have to do with culture and country.

And what I think is a good question to ask:  Why would someone "want" to be a mystic or to want it to be that anyone can become or ought to become a "mystic"?  When we realize that anyone can come to union with God and does not need to be a mystic to do so, then do they propose or say that everyone can be a mystic or ought to be a mystic (Bernard mentioned that quote of Karl Rahner to the effect that if one is not a mystic by the end of the last century, then one is nothing), then perhaps people who are not born with the mystic differential but wish they had it, often for what they think would be so marvelous to have some of the mystical experiences that they've heard or read that mystics can have--maybe we'd not have the problem of scrutinizing mystics so harshly, and there might not be the problem of false mystics, either.  They'd be content with whatever innate differential God gave them, plus all would realize the important aspect is to enhance and learn to place God into all aspects of our lives and thus balance out into healthiness, the temporal problem of the over-weighted and emphasized institutional and intellectual elements.

What will eternity be?  Mystical!  Will there be institutions there?  Will there be such reliance on intellect?  Consider this supernatural reality.  Perhaps mystics are born in part to remind people and to help balance in this world the imbalance of the institutional and intellectual elements, and remind of God and the great spiritual import of the mystical element and the reality of God as source, creator, and alive in and among us, of the supernal beings and the thin veil between worlds.

The option is and is happening increasingly, new age ideologies and spiritism takes root even within churches, for people sense and seek the spiritual, the mystical element, and when it is not balanced nor taught nor of awareness and understanding, and yes, ways taught to help all people bring the mystical element more into their everyday life through prayer and love and less institutional and intellectual--well, it just seems people are seeking that which is out of balance and not taught nor emphasized, particularly.

Perhaps the people in churches then would not be put off by those who are mystics but not called to religious orders--not that mystics fare much better in them or as priests. There is still the tremendous wariness and scrutiny, envy, and/or lack of simple acceptance.  But all that might be simply due to mystics don't really belong to that world of more predominate institutional and intellectual elements, despite the basis and foundation being the Mystical Element, God Is Love, Christ, Holy Spirit--and these elements come under different names and essences in other of the world religions.

Just my thoughts, from the inside looking out, from the perspective of one who was born with the mystical differential more so than other differentials that others are blessed to be born with.

 

Catholic Hermit Mystic Christian: More Thoughts on Mystics and the Mystical Element

 I thought to send this to Dr. McGinn, but I realized he does not need to receive the thoughts of someone such as myself.  He is a scholar, busy, in retirement yet besieged by correspondence, I'm sure.  He is the world leading expert on mysticism and mystics of the Western Christianity; I am but a pained and worn out mystic who views from this personal perspective and experience, and not really from the intellectual so much.  But I've decided to share my thoughts here, instead.  (And at some point I might switch over to my other blog site that is more particular to mystics and mysticism.  This blog for me is the more familiar, though, and it contains more of the thoughts along the spiritual progression.}

Here's what I did not send, but will keep here.  Perhaps some of the thoughts can be helpful to someone else.  I have no idea on that, of course.

___________________________

(Dear B.,)

I have so been enlightened by your recent lectures posted on YouTube.  Today I shared with a longtime friend and clinical psychologist about the three elements but mostly commented on the mystical element needing to be in balance, and that it seems everyone is born with a "spark" of mystical, and some perhaps have a more pronounced purpose, but many likely let the "institutional" and the "intellectual" keep the spark contained; it does not become inflamed nor on fire--such as Jesus said how He wished the world--and I think in some respects each of us all--were already burning.  I encouraged the psychologist to broaden the three elements or concepts to whatever breadth, and have fun playing with it.  He said he has patients who are so very out of balance; and I said see if somehow these elements, particularly the mystical (love, divinity, spiritual--in his work he has to use variety of terms that otherwise reflect or are God--and see how it goes.

I want to also say that when one of the panel members in one video asked about mystics and mental illness, I had to consider that when I read St. Teresa's writings as well as letters, that never did the thought that she could have mental or psychological issues, for as a mystic, all that is endured including strange collapses and exhaustions, and whatever else that other "normal" people might think are psychotic episodes or mental illness--are simply the path or the way of the mystic.  Often God will forewarn, even, with a clue or mystical message in a locution or dream or nudging the mystic in something he or she is reading, or through His Living Word.  

So I chuckled a little, although I think mystics themselves have a concern at least when they are at a point in which others or some incident causes them to realize they are on a bit of a little different modality.  I know the first person I turned to after a friend said something to me years ago, was to hie thee to a therapist!  But after much questioning and also having known me from around the area somewhat--he quickly said no, you are not crazy, but you do have unusual spiritual gifts.  However, I have had a handful of people contact me as I remain anonymous but write, and want advice and want to have some type of validation perhaps, and I have hurt some feelings by suggesting they get themselves checked out by a professional.  That is especially the case if they start exhibiting what are signals to me, such as not being grounded, or over-zeal for mystical phenomenon.  But I also realized that this was not my purpose, to field people wanting to know IF they are mystics in the sense of all that to me seems non-essential.  The mystical phenomenon, if we are sparks of mystical, are the nearly invisible little tidbits of burnt that flecks off a sparkler.  But it does seem even with the "mystical element"--people immediately or soon think: phenomenon.  Or so it seems.

All the mystics I've gotten to know through books of their own writings or more depth biographies by those who knew them well, have spells and illnesses and whatever all else that others who do not have pronounced mystical sparks or otherwise other aspects of their purposes or missions in life are more heavy into institutional and/or intellectual, can kind of lose some of the spark, or hinder it, or maybe, I'm not sure, but it struck me, for what others might wonder if it is mental illness or is this person really a mystic, or is this another goofball or mystic wannabe or hysteric--a mystic can tell for the mystic has had such experiences and even wondered, "Am I losing my mind?" but all the while God is assuring in other ways, no, this is part of the suffering, this is part of the journey of a such a soul.

However, I can assure you that the parish secretary surely thinks I'm a nut-case, and there were some Catholic women in my home town who played Canasta or such, and discussed that I am crazy, so one woman decided to come and see for herself and actually questioned.  I gave her much credit! She ended up saying that the others said I was crazy, but that she said, "Well, maybe she thinks WE are the crazy ones!"  I assured her that I tend not to think in those terms.  Hadn't thought of it. but she could decide, but if she decides I'm not crazy, I doubt she'd easily change others' minds.  A Protestant friend reported that she overheard some younger Catholic women at the library discussing my mental soundness, and she said she defended me and thought how horrible they are to say such things!   I found humor in it, although I was a bit concerned that the Protestant was not impressed with the Catholics prior to the incident, so not sure how she felt after.  

But this is part of the life of a mystic, and that of being shunned or whatever else.  The hard parts are the trials that the Lord allows--the sufferings, the odd illnesses, the unexpected and unfortunate events one after another, the mystic's own concerns about what is going on, what is God doing and also where is He?  The sense of yearning is so great, yearning for Christ, and the sense of abandonment can be so great, and the demonic assaults, and the experiences that are indeed odd like being taken somewhere in spirit for an assignment.  Regardless, what struck me most is that a mystic would never have it come to mind that such as Teresa or any of the mystics had issues with mental illness or psychological problems, for they are part of the mystic's existence. 

Some may call the following "depression":  mystical bereavement or mystical exhaustion or mystical yearning or the darkest of nights of the soul or the divine silence in which God does not communicate and one never knows if ever will again.  If one calls what mystics deal with in that regard, if it is called depression, it is spiritual and "situational" with a mystic.  Or so it seems from my standpoint.  I had my spiritual da to go to when I questioned if this was insanity or not--but can also call my clinical psychologist friend; and I think a mystic with any sense of decency to God, the Church, family, others and self would do likewise.  Time and again, the psychologist says there are not any clinical diagnoses that could be made.   Even wanting to DIE--is it suicidal ideologies in a mystic?  Or is it desiring so much to be out of this body and begging Jesus to come get me.  However, if you say you'd like to die to someone without grasping the mystic mindset, there is trouble to be had.

But, just my take on some of it, from this perspective.  This morning I awoke to being reminded of being told early on:  "By the power of this locution, your sufferings and the sufferings of Holy Mother Church shall be made ONE!"   And then another time about 10 years later, St. Michael in a situation pronounced strongly:  "Love to suffer, and suffer to LOVE!"  It all can sound crazy and delusional, or too much fixation on suffering.  Some must have more purpose and are to have the mystical spark inflamed and to grow, and the institutional and the intellectual sublimated, so the mystical can be set free to burn brightly.  

And this is another thought that is a reality:  not all mystics leave something visible or tangible as a result of their time on earth, nor are the bulk known.  I will pass on with my main function to the Church being suffering and persevering in the suffering, and much of the suffering in some ways is as a result of the institution and the intellectual element, as well, in thinking and perceiving not mystically.  Can anyone be a mystic?  i think it depends on God's will and purpose for each soul as to the size of the flame or fire.  I do think each soul has the Divine spark of the mystical element, if we want to term it that.  But some do much good such as a life of scholarly study of mystics and mysticism to leave volumes of invaluable thought and research.  Yet, to encourage the mystical element, the institutional and the intellectual elements must be held back some, or in another thought, to have these elements be mystically imbued, yes!  

Yet I rather think the mystical element is far broader than these persons whose mystical spark seems stronger at birth or into childhood or beyond, or gets enlivened through much of the world being restricted to them, through some awareness that occurs that shocks or shakes the persons to conversions and deeper conversions.  The flame can be enlivened by what is fed to its fire, and more institutional and more intellectual seems counterintuitive and counterproductive for building the mystical element even in the institution and in the intellect, as the mystical element is imbued by the Mystical Element, and that is God and Love, most simply put.  Love God and Love (God Is) above all else.

God bless the Mystical Element in us!

Catholic Hermit, Hermit of God: St. Julian of Norwich, Mystic

Yesterday, May 13, in addition to being the Feast of Our Lady of Fatima (first apparition to the three young children in the Cova da Iria on outskirts of Fatima, Portugal), the date is also the Feast of the mystic and anchoress, St. Julian of Norwich. In fact, the date of Julian's grave illness and beginning of the visions (she refers to them as "showings") occurred on May 13, 1373.

Julian is not her given name; no one knows many facts of her early life other than approximate dates of her life and that her mother and parish priest were at her bedside, fearing she would die from the grave illness she experienced when age thirty-and-one-half years of age.  She recovered rather miraculously from the illness, to which she attributed to God be the glory of her healing as well as the "showings" which were revealed during the course of the illness.

She then became an anchorite; she lived in a room constructed beside the parish church, St. Julian in Norwich, England.  One window faced into the church for her to receive communion and participate in Mass; another window faced outward to the street at which people would come to ask her prayers and spiritual advice, as her reputation spread regarding wise counsel.  It was the practice for anchorites to take the name for themselves, of the name of the church to which their anchorholds were attached.

Julian was educated, could write with ample vocabulary and also was familiar with writings available at the times.  She referred to the Trinity as Father, Mother and Nurse--representing the loving, nurturing nature of the Father, Son, and Holy Spirit.  The use of feminine to refer to God had previously been used in the writings of St. William of Thierry; so Julian was considered to be familiar with his use of that imagery, but it is noted that he did not receive the criticism for doing so that Julian received.

It also is surmised that Julian at some point had been in a convent, as the probably means of her education and familiarity with theological thought and writing up to her time period.  She may have received her education in convent or as a young girl being taught with other young girls in convent school in some fashion. Also, there is no knowledge of her having married.

One aspect of St. Julian's life overview and introduction commentary (The Classics of Western Spirituality, St. Julian of Norwich: Showings) that stands out personally, is that of Julian's maturation in the understanding of the visions over the course of her writing them initially (short form), and then over the years writing a long form with greater detail and insight of interpretation.

It is true of mystical experiences, that to the mystic, they are more clear, more actual and real, the vivid details not leaving the memory as they remain as more real and valid than are events in of temporal life.  Also, with time, the mystic becomes less hesitant in sharing what is experienced and "seen," not feeling insecure or as concerned in how others might criticize.  Julian in her longer form of writing the showings through the years, no longer felt a need to be practically apologetic or demean herself in order to seem overly humble and unworthy in wording such as referring to herself as a lowly worm and other deprecating self-descriptions.

Over the years, a mystic needs grow more confident and secure in the interior gifts given.  The mystic learns to discern and also seeks assistance from trusted others who help discern when concern and questions arise within, but must then rely on God most of all.  A mystic must cease being apologetic and as if shamed about the mystic's way of being; the mystic as everyone, is created by God.  A mystic must learn to be comfortable in his own skin, to be accepting of being "different" from the others, and learn to be deft in managing that they do not belong to "that world"--that beautiful and enticing but "other" world: the temporal.   

Yet the mystic interacts with the temporal world for that is part of the purpose and mission of mystics--to do God's will which involves intersecting with the temporal, often through mystical means and to help others to gain glimpses of the reality of the world to which all will come to have their lives and sole beings to exist, in time.  God has varied purposes and missions for mystics just as He has for those called to non-mystic, needful lives.  Padre Pio, once He was through his phase of harsh scrutinies and trials from others and the devil, also, was very interactive as a confessor and spiritual guide, yet despite being no longer isolated in the monastery, he always had to contend with the usual envies and backbiting of those in the temporal who resented his mission as a mystic.  And mystics have the usual sins and temperaments of all types; Padre Pio had a sharpness and gruffness, but with the physical pain he suffered from the stigmata, who could claim to do better in managing it all?

The mystic's purpose and mission in this world of temporal and mystical realms, temporal and mystical church, the mystic's message and experience, and what these mean and the help the mystic's message and purpose can provide others, becomes dominant in function more than should the messenger be concerned with how or if the message will be received.  Thus, Julian of Norwich over many years and as she matured in the temporal and spiritual life, wrote the in depth, longer version of her mystical visions with greater confidence and with more details of which in the shorter, early form she was less secure in sharing.

For mystics, there is always that element of being in a world not that of most persons, the world that for purpose of delineating here can be called the mystical Catholic world or the mystical Catholic church as opposed to the temporal Catholic world or temporal Catholic church.  As I've written elsewhere and emphasized, the temporal is of course very needed and marvelous, and is God's realm as valued and crucial as the mystical; but there are distinctions.  One major factor is that after this temporal life on this earth, all will be then the mystical, not the temporal any longer, and this mystical world will be for all eternity.  

For some, such as mystics, the temporal world can seem even uncomfortable in a certain way, and as the mystic grows and comes to greater understanding that what the mystic perceives and experiences is not quite what most people of the temporal perceive and how they experience, the mystic comes to levels and points of acceptance of their reality and "place", if you will, in life.  For awhile which can last years, the mystic lives as if with a foot in both worlds or as if I've expressed, having to try to live a "double life" so as to mask the mystic self from the temporal family and friends who do not grasp or fathom or can be frightened, even, by what the mystic experiences and senses and sometimes is brought to share.  Others also can be fearful of what they, too, witness when a mystic's purpose intersects tangibly, sensibly such as aurally or visibly in the temporal world.

But at a certain points in life the mystic must transition to increasing fullness of the mystical world.  That is why such persons as Julian of Norwich transitioned around the age of 30, and the conclusion of one phase into that of greater awareness of her mystic purpose given by God, was manifested through the grave illness which had her between life and death and in which the visions were given to her over the course of the illness.

That is why a mystic seeks a "place" for existing that creates security and provides the environment for the mystic to grow and bloom, in effect, in order to live and do and be the purposes for which God chose the soul to be born a mystic.  God allows the mystic a foundation through childhood, usually of a loving, protected home life and the security of growing up without recognizing for the most part, that others do not perceive or are not experiencing this other realm, the spiritual, the mystical world.  The childhood years for those called or created mystic by God, flow with wonderment and protected acceptance even if often can be marked with illnesses or injuries that are in actuality archetypes of transitions from one phase into the next, with trials being introduced, and experiences of good versus evil.  These early transitions prepare the mystic for more intense and often painful transitions to come in adulthood.  The Lord is kind and merciful!

But as the mystic grows through temporal life, there are points of reckoning, and eventually the mystic's transitions graduate the mystic more fully into phases of assignments and increasing, purposeful fruitfulness.  Julian's life included the later transition of maturation and of writing with greater understanding of the meaning of the earlier showings; she wrote in fullness the long form of the showings which grew or branched out the splendor of God's metaphoric messages from the previous, more tentative and less-grasped, short form.

For a mystic, the Lord provides such vocations and "places" in the temporal world that will keep the mystic safe, in essence, from the distractions of the outer, so that what the Lord wishes of the mystic's purpose and mission is able to grow and bloom and produce fruit for the world either then or for a later era.  Thus, hermit life has always been a haven for mystics; being able to remove and go out into the deserts and forests and mountains or for some, removed to a cell in a monastery or room set apart, has always been ideal.  God protects His mystics; He provides for them in the hiddenness they require in order to fulfill their missions and be as God created them.

Being an anchorite, living walled off from the world for the most part, was ideal for God's mystics.  The evolution of hermit life in the Church of East and West provided for God's mystics through the centuries and up to current times, now, into the 21st century.  However, the hermit vocation now has shifted some with the regularization in the Catholic Church through the "official" recognition by canon law (603).  This has altered to a certain extent, by setting forth a type of legal guidelines of public profession of evangelical counsels and the formation of what is known as the "diocese hermit", an opening up of the hermit life to be expanded upon with additional interpretations and broadening of what was previously a natural haven or "place" in the Church for mystics.

That was the message of the dream and waking vision I had several days ago, and which caused me all the more to know that the Lord did not will me to continue in a canonical approval process.  I then could understand all the more the lack of inner peace that had pervaded for going on three months.  Of course, the Lord provided for me as He always provides for all of us who seek His will and have given ourselves fully to Him, who lay down our lives for Christ in various ways.  [I might share the dream and waking vision later on, but it really seems not of importance for others as it is one of those messages meant for me as a mystic to know why the way of the diocese hermit and canon law official recognition is not necessary nor desired by God for me.]  

Over time, perhaps, if God wants me to know or understand further, I might learn if this would be the case for other mystics for whom hermit life and vocation are best for them given the silence of solitude and relative security and withdrawal and separation from the temporal world, and yes, the temporal church world.  But for now, God has provided for this mystic, just as in Julian's time he provided for her with the anchorhold built into the side of St. Julian Parish Church in Norwich, in the 14th century where she lived after recovering from illness in which she received the visions God desired for her to fathom and share through her writing of them.  (Julian's book of Showings is the first book written in English by a woman author.)

As to mystics being isolationists or separated from the church or from themselves, as some can mistakenly think or project from a temporal perspective or viewpoint, this is not the case.  Yes, mystics are essentially in God's mystical world, in His mystical church world, and most often live as authentic and fulfilled in God and have been as hermits for centuries, and as anchorites, and even known as religious recluses or religious solitaries.  But they are by no means without friends but usually have to limit the contacts as contrary to what some may think, people tend to be very drawn to mystics.  

For the mystic to grow and bloom and produce the fruit that the Lord desires, there can be limitations placed, illnesses, accidents and injuries, circumstances that enforce removal and provide socially acceptable and temporally understandable reasons or even provide "cover" or excuses for the mystic to have the silence of solitude, the withdrawal from the world, the hiddenness from the temporal others who do not understand the natural and God-given spiritual understanding and inner senses of His mystics.  

Perhaps at some point I ought write of the ways and means the Lord has utilized to keep His mystic to Himself, as well as the painful aspect of the mystic to have to agree to and accept the transitions phases of separating out from the temporal world to which the mystic does not belong and which hinders the mystic from the purposes and missions the Lord wills over the course of a mystic's life time.  And the transition point includes accepting that of a mystic not truly "belonging" to the temporal Catholic world of the parish or diocese, just as Julian of Norwich and other anchorites were literally walled off from the parish church other than for the Host to be given them.

And the same is true of those mystics in religious orders who were set off in a more secluded cell, kept as if incarcerated and in many cases unkindly so, were told not to communicate with the other religious.  This is why the desert fathers and mothers kept going further out into the desert or into the forests or up the mountains seeking huts and caves less and less accessible from the many persons who are attracted to these souls and want to befriend them, in today's times wanting to call, to email, to become friends, to go and do--these persons called mystics, misunderstood and often maligned by those the devil tends to use as tools or who are simply ignorant of the mystics and who do not grasp or or even oddly envy God's mystics chosen to be His own for spiritual purposes and missions interfacing the temporal world.

The mystic's life is always unique for a mystic is chosen and formed by God for His specific needs--just as are all souls created by God for His purposes, of which most are necessarily chosen to live and be and function in the temporal world, in the lay single or married vocations, or as religious brothers or sisters, virgins, widows, deacons, priests--and that only of the Catholic temporal world, not to mention the entire world of Christendom and the other major religions and sects with human beings being born and reared and seeking and doing, living, and being. 

God bless His Real Presence in us!  St. Julian, please pray for me--pray for us all!  Our Lady of Fatima, pray for us!  Sts. Jacinta, Francesco, and Lucia--pray for us!  God's will be done!

Hermit of God: Peace, and Added Closure per CL603

Awoke a bit before 4 a.m., in higher pain in what has become the new normal or usual.  The peace of Christ reassures me as I marvel at God's goodness in leading souls forth in the ways of His particular will for each of us, His children.

I had some additional thoughts come to my regarding my having chosen to trust in God's locutions and visions over the past 20 years of my Catholic hermit vocation, when one could be privately professed and not publicly, not have to be a diocese hermit, approved per canon law 603.  Increasingly I am relieved to have chosen God's will for me over the canon law.  But I want to make clear for my readers of this blog, particularly those seeking to find out how one can become a Catholic hermit, what I have discovered and am keeping up-to-date.  

For those who have a call (or think they might) to the hermit vocation in the Catholic (Roman et al rites) Church, it is best to check with the bishop of diocese in which one lives to find out what the bishop wishes regarding hermits in the diocese.  I am fairly certain with the research I recently conducted simply through online search of various dioceses in the US and in other countries, that most if not all bishops now will ask hermits privately professed previously, and any persons discerning a hermit vocation, to be canonically approved.  Or, some bishops who do not want to deal with the added responsibilities per canon 603 required of bishops, understandably, will specify they are not accepting requests to be a canonical hermit in the diocese.

What does one "do" if one's bishop requires hermits previously privately professed even if for years, to be canonically approved?  One must either go through the approval process the diocese bishop requires in whatever manner designated, or not be a Catholic hermit in the diocese, or find out if the bishop decides the non-canonical hermit life is acceptable; there could be exceptions, of course.  I suppose a person then could move to a diocese if there are any in which bishops accept non-CL603 hermits to be Catholic hermits privately professed; I doubt there will be many if any dioceses at this point.

And I do think this is best, for since there has been CL603 created and included in the revised codex of canon laws in 1983, it is well to have continuity.  CL603 is here to stay, and best for persons to either go along to get along or relinquish their privately professed evangelical counsels and vow (or could be sacred bond, for the canon law does not require both a vow and sacred bond; I personally had both vow and sacred bond but a moot point for me now).

The term "lay hermit" has been created by someone or other in the past 12 years or so, but there is no validity to the term either in the writings of the magisterium or in canon law.  The term has been created, it seems, to designate those who are trying to or wanting to be Catholic hermits without canonical approval.  The privately professed Catholic hermits would not be allowed in most dioceses at this point as most bishops if not all require the canonical approval process and to be a diocese hermit.  To me, this makes sense at this time, since there is no real canonical provision for a non-canonical or privately professed hermit. 

If we are going to go with canon law in public profession and the law stating to be a hermit whose profession is in hands of the diocese bishop, we must live to the letter and intent (de facto) of the canon law.  There would thus need to be a canon law that specifies that someone in the diocese could be a hermit but with private profession of the three evangelical counsels, and there simply is not such a canon law.  

So my two decades of private profession of the three evangelical counsels with a holy priest is not what the canon law specifically states.  Although there is a seeming gap allowing for other interpretation in §920 of The Catechism of the Catholic Church regarding "not always" are hermits publicly professed--that is not deemed, nor are magisterial writings on the matter, to be overriding of what is written in canon law.  I thus would find it unconscionable for a Catholic obedient in good standing, such as myself, to be other than what the bishop requires (and ought be same with all bishops) as to being canonically approved by a bishop per CL603.

Since that is not what God wills for me nor chose for me, I had to discern to whom should I go?  Should I proceed with the diocese bishop's chosen process for determining approval (in my case by a third party, non cleric although understandably one whom a very busy bishop might put into effect)?  Or should I trust in God's messages/locutions, visions, and dreams to me--discerned by priests to be valid over the years, and to me, a mystic, more real than temporal life experiences, themselves?  

Since also, there has not been inner peace given me consistently or even mostly in the past nearly 3 months since the bishop gave word through his chancellor that he requires hermits in the diocese to be canonically approved, I had to factor in the validity of lacking inner peace as being a signal of God's will in this matter.  Inner peace of the Holy Spirit, when given to a soul, or lack thereof, has been a rule-of-thumb in discernment for centuries.

An additional lucid dream and waking vision of several nights ago explained to me further the trend with the CL603, of how it will progress in future, and that it is not what God wills for me.  The waking vision provided a sign to me, as if an exclamation point to God's will in case I did not trust the message and interactive example within the dream.

Granted, in writing an email explaining my mystical life, that must go through the chancellor in order to be given to the bishop, I could have worded it such that would seem more acceptable, perhaps, and prolong the process ordeal, and I could have even done as one priest suggested to just "let it play out."  I could indeed play it out as could anyone--for I have seen examples of already-canonically approved Catholic hermits promoting and portraying themselves in online writing to be what in actuality they are not, per their diocese, not under the bishop's supervision and direction of bishop as stated in canon law.  

So there would be ways anyone could go through an approval process--such as I could have simply not mentioned my spiritual life, or if a question would arise regarding Mass, I could avoid the detail of why I cannot even be in the apse with the congregation during Mass due to a mystical ecstasy occurring at Mass.  But there are even other questions that while not at all part of the canon law, the only person the bishop trusts to spiritually discern for him would not have approved of my honest answers, and I know this with certainty due to some knowledge of the person's views of hermit vocation including various aspects not specified in the canon law itself.

But I'm not interested in playing along with other than abject honesty, and I truly do not find a benefit to being canonically approved, myself--not for the Church nor the Body of Christ nor for my own hermit vocation that I cannot also benefit without CL603.  All I have witnessed of canonically approved hermits out there on the internet or known through their diocese publicity and follow-up on researching their lives through articles or in their own websites, is that of hermits and/or their bishops or other persons in the diocese having approved of aspects of living the hermit life that are not in the canon law and in fact various aspects added, created, by people themselves.  It seems as if once approved as a CL603 hermit, then there is license to adapt the lived hermit life and justify the alterations, laissez-faire style.  

And I also note there seems to be quite a bit of temptation (and even falling to) pride in the canonically approved hermits.  I do not want that, nor do I really want to be associated in the pitfalls that have developed over just 37 years since the revised, updated codex of canon laws in 1983.  Even as a human being, I have found over several years with the repeated detractions and libel of me by one such "approved" canonical hermit (the one whose vicar general and current bishop nor bishop's secretary are not even aware the person was an approved hermit in their diocese) that I do not even admire such types, nor want to be associated with how easily a canon law can be made ridiculous in reality and unwieldy for bishops even being able to supervise such individuals approved by previous bishops.  

Once a law is created, it seems as if there are numerous ways people skirt the law, or the devil tweaks the persons to promote themselves, such as to be listed in Wikipedia as an authority or one known as an expert as a canonically approved hermit--despite that hermit very authoritatively writing how flawed and non-credible is Wikipedia!  How far all this is from what I view and read of the saint hermits and those who have gone far into the "desert" in God's will and guidance of the hermit life chosen for a soul's earthly life. 

These negative, untoward aspects are added reasons why I find not much credibility in or with the CL603 hermit-type I've encountered online, nor who I want to be associated with or have as Catholic hermit colleagues or mentors. I've not found any thus far of canonically approved hermits who hold even a matchstick flame to the heavenly glow of the saint hermits who were not canonically approved. (I certainly do not hold a matchstick flame to the hermit saints, either, but I find in them the hermit vocation ideal; I'm striving in what they lived and taught in their lived example and writings.)  

The saint hermits would not have wanted to be publicly professed nor would they promote themselves as an authority in anything whatsoever.  Further, there are no saint hermits of history who ever entered into the hermit vocation and life with the expressed desire (or any desire other than union with God) to form a community or association of hermits. It has been their followers who organized the hermit orders/communities after their deaths.

So I did what I needed to do, and that was to respectfully relinquish my privately professed evangelical counsels and vow.  And I suppose essentially the sacred bond that I was given under some beautifully unusual circumstances I must also consider not a sacred bond in the eremitic aspect; but it is a sacred bond given me, nonetheless, and I'm grateful.  I could not in good conscience go against what the Lord had willed and specified in discerned dream, vision, locutions years ago--especially with not having God's inner peace for nearly three months involving the canon law possibility.

Fr. V. said either the bishop will understand when I write and share some of my "story", or he will not; and if not, Fr. V. said I will go on living a fulfilled hermit life.  And I am not a "lay hermit" as that is not a canonically approved term or category, nor will I live as a known hermit at all.  Hermit's are to be hidden.  Just be God's hermit, the hermit life He chose for me, and of which He offered to me to have Him directly--not in the temporal but in the mystical spiritual--of which before too many years, I will be fully "living" as will all persons as we each pass from this temporal earth.  

I do not know what all this means as to a temporal living out of the spiritual, other than God will provide.  Over time He will show me. But the shift once and for all is toward the mystic life and the suffering life, with the vehicle of my existence in what time left on this temporal earth will be of His mystical Church.  The parish temporal life is cut off in various aspects but especially currently by a global pandemic of which the parish priest has guidelines for the safety of older persons to not come to Mass until further notice--beyond four months at least.

I also had a type of affirmation in a negative way by a canonically approved hermit who'd done so well not erupting for maybe a month, but now has made target practice of my thoughts in that person's on-going bullish, disparaging way.  This negative reminds me all over again why not to be involved in a newish canon law that allows such persons with history of hubris, nastiness, and outer attack (not only of myself but of others over the past 12 years and likely longer) to have been approved by a bishop.  

This reminder plus the inconsistencies in the canon law's adjudication, as well holy, busy bishops (especially in the case of the one whose bishop and vicar general, nor secretary and administrative assistant, didn't know the CL603 hermit was in the diocese) not having time to supervise and direct their approved hermits.  Thus, here is a solid suggestion.  When bishops who have canonically approved persons in their diocese to be hermits, are transferred, and with a new bishop arriving, the person who was approved by the first bishop ought be taken through the approval process over again by the next bishop and so on with new bishops, for not all bishops would approve of persons another bishop canonically approved.  

But definitely, I will not miss the negativity regarding this CL603 hermit and those who have been involved over the past 12 years of what comes down to obsessive bullying or what another mentioned as the person making me the person's "target practice" and not likely to stop. It has been nothing other than negative, creepy distraction.  I am called to better; the Lord will provide His way for me, upward and onward.

Regardless what my bishop decides per my hermit vocation if acceptable as not being canonically approved, I'm not continuing my writing as a Catholic hermit.  This is quite humanly honest, but I will definitely not miss this person's disagreeable attacks nor the person's followers who are part of the pattern.  But I will continue to pray for them as I pray for the salvation of souls of all the world.  I also hope in God that you readers will pray for me; I appreciate the prayers of so many people.  Prayers needed!  

I am currently listening to interviews and lectures by theologian/professor Bernard McGinn who's spent much of his adult lifetime in the study and writing of mystics and mysticism in the history of the Catholic Church.  I also appreciate the writings of the late scholar on mysticism and other aspects of the Church--a monk and priest: David Knowles.  But as Bernard McGinn states in a thought on the mystics, they delight in pondering the Scriptures, of sensing the actuality and truth and living out of the Living Word of God.  

Today's Mass selection, the Gospel of Jesus Christ according to St. John 14:27-31a, takes me from the weight of what was to me temporal, and offers me the peace of Christ that passes all understanding!

"Jesus said to His disciples:  'Peace I leave with you; my peace I give to you.  Not as the world gives do I give it to you.  Do not let your hearts be troubled or afraid. You heard me tell you, "I am going away and I will come back to you."  If you loved me, you would rejoice that I am going to the Father:  for the Father is greater than I.

"'And now I have told you this before it happens, so that when it happens you may believe.  I will no longer speak much with you, for the ruler of the world is coming.  He has no power over me, but the world must know that I love the Father and that I do just as the Father has commanded me.'"

Indeed, as I write out with fingers on laptop keyboard these words of Jesus Christ, it is as if they have become my thoughts and feelings of mind and heart, and are coming forth from my very soul. I am going to the Father, literally and essentially, both, as His beloved; I am leaving the world of CL603 and of temporal aspects of which the world gives.  I will no longer write much of this topic on hermits or how to live hermit life, but rather I will simply live in greater focus on Jesus.  The demons enrapt in whatever of matters they chose in self-deception and detraction have no power over me, and part of my rejoicing is in being untouchable to them or their followers.  

While I am very much subsumed into the Body of Christ, the Lord provides a place for me in the mystical, spiritual Church in whatever time on earth remains for this person, this soul, of whom I am and given life in His Real Presence.  I love God the Father and try to do as God wills of me, shows me.  I choose God; I trust in Jesus; I praise the Holy Spirit for His guidance and teaching of the gift the peace and love of His Real Presence:  Father, Son, and Holy Spirit!

God bless His Real Presence in us!

God's Hermit: Catholic, Christian, Mystic, Yes-Means-Yes Hermit!

Been awake--not up--since a bit after 3 a.m.  I thought of the Cistercians who awaken about at that hour, for Lauds (dawn prayer, Office of Readings).  I prayed to hang on, physically with the severe pain and reviewed in my mind the vow of consecration of suffering.  Then I read the Mass Scriptures for this sixth Sunday in Ordinary time.  I focused on Jesus' living word:  "Let your yes be yes, and your no be no."

Then my mind and heart settled in with St. Paul's first letter to the people of Corinth.  St. Paul makes much sense, for he captures the ways of humanity.  Some are able to perceive in ways beyond what some are able to perceive.  Some who are in Christ tend to grasp the nuances and the hiddenness, the underlying messages of truth, the mysterium tremendum of the Holy Spirit.  

Others tend to be more adept at navigating the temporal aspects of this present world and not so much of the spiritual or supernatural realities.  Just as it is, and St. Paul acknowledges this of the variety of types, of human people and their differing ways of perceiving and comprehending the world and His Real Presence.

Amidst prayers and pondering, of taking Scripture into my mind, heart, and soul as a spiritual practice in the couple hours or so that my body suffered so very much, I read and researched what Jesus means regarding our yes meaning yes and our no meaning no (Mt. 5:37).  He teaches, also, in light of vows and oaths, of not being frivolous but of being genuine and seriously purposeful, and that he did not come to abolish laws but to actually fulfill them. When we give our "yes," when we agree to something such as an offering or vow, we ought commit ourselves fully to God in what we intend and agree to.

Then, in the yet wee hours, I read about and did a bit of research of the rare condition called Treacher's Collins Syndrome, and of the children born with this condition in which facial bones and ears are either missing or configured in such a way as to create a deformity which can affect hearing, breathing, eating, and speaking. All else is intact--the brain functions and the rest of the body, the emotional capabilities, and of course, the soul.  Much of the plight of such persons born with this syndrome, after various surgeries to help them survive and physically function, have to do with the emotional aspects of appearing to be very different than other people.

Thus I considered the reality of people who are deemed "different."  And this difference can be external, of which the plight is of being stared at, bullied, and asked invasive questions, and of living their entire lives with always appearing different to others and the effects the outer appearances have on socialization and acceptance; but I also considered those people who are born "different" on the inside, in ways not so visible yet discernible all the same, once others get to know the person and expect the person to be "normal" interiorly. 

This latter--being different on the inside, mentally or emotionally or even spiritually--can be painfully difficult to manage due to the delayed reaction or the trouble the person him- or herself has in recognizing being interiorly quite different, for they have no visual cues of which humans tend to rely upon, as grasping differences.  There are no surgeries that will tend to help people who are interiorly different; and while there are some medications, treatments, and therapies for people who are mentally and emotionally different, there is nothing available to those who are spiritually different. 

These latter must try to accept their not being "normal" in a deep, interior way, and try to navigate the world in a masked manner, or in a type of double life of what can be more superficial when in temporal interactions, yet able to be oneself fully within the interior, spiritual life that is acceptable to all that is of God, but not understood nor acceptable to most if not mostly all persons with whom the spiritually different interacts and knows. 

The person born spiritually different--born "mystic"--can easily forget due to appearing to be normal even to him- or herself, must consistently learn how to relate outwardly with others, and that requires some guardedness or filtering of ones inner and true reality of all that is perceived and understood.  This also requires charity to others, in accepting and recognizing within, that others are not grasping and tend not able to despite their sometimes nodding or seemingly giving cues that they are understanding if the mystic lessens the filters and allows the actual self to be revealed.

While both those who are exteriorly and interiorly different, and while the exteriorly different and the mentally and emotionally interiorly different do tend to have family, society, medical community, and even churches support, the spiritually interiorly different tend not to have familial, societal, medical community, or church support.  In fact, there is yet misunderstanding and scrutiny of mystics in and by these sectors, and especially scrutiny within the spiritual, church community. 

I thus came to yet again, considering my hermit profession and vows and rule of life, as well as my vow of consecration to suffering.  While the Lord has accepted and has been quite pleased over the years with my offerings and my strivings in living my "yes" to Him, perhaps I have gotten the "yes" to Him confused as a "yes" in other aspects and to other foci.  While Christ is the Head of His Church and we are the Body, Christ is God's Son and co-equal with God as is the Holy Spirit.  When I professed and avowed and was consecrated to Christ, to God, to the Holy Spirit--is God superior or over and above, over all, to and of His Church? 

It seems a distinction the Lord needs me to ponder and to recognize.  Perhaps I ought update and modify my vow of consecration of suffering, and to reconsider to Whom my profession and vow and rule of life are intended and made, above all else.  Then my focus might be more clear, and no matter what transpires of the more temporal aspects, or of His Church compared to God Himself.  Thus, what is of higher order of precedence, of my purpose, of my fiat and deserving of all my love?  What does God desire, as well as what does His Church desire and teach?  It is allegiance, love, and obedience first and foremost to His Real Presence:  Father, Son Jesus Christ, and the Holy Spirit.

I think it time to consider myself as God considers me, in this temporal albeit holy vocation and being within His Church--the eremitic vocation:  I am not actually an illegal or a legal hermit.  I am not a CL603 diocese hermit.  What is God's?  I am God's.  I am God's hermit.  My profession and vow were made to God; my rule of life was given and lived (to my best means by His grace) to and for God.  My vow of consecration to suffering was given and made to God.  While my suffering may and hopefully in God helps in various ways God's Church and those in Christ's Body the Church, my suffering is offered to God as an immolation for His will and purposes. 

My eremitic vow, while the purpose is praise of God and prayer for the salvation of the world, the benefits to the Church are secondary to God being primary--and the primary purpose of, for my hermit vocation.  My life is dedicated to praising God, to praying to God for the world, in living as Christ albeit hidden in Christ, and of being a silent preaching of Christ to the world.  Thus, I am God's hermit, Christ's hermit, the Holy Spirit's hermit.  I am consecrated in suffering to God, to Christ, to the Holy Spirit.

In closing on this post of various considerations, St. Paul's sensible, didactic expression shines through like the sun, now late afternoon, after showers, overcast, wind and chill of night and morning hours.

"Brothers and sisters:  We speak a wisdom to those who are mature, not a wisdom of this age, nor of the rulers of this age who are passing away.  Rather, we speak God's wisdom, mysterious, hidden, which God predetermined before the ages for our glory, and which none of the rulers of this age knew; for if they had known it, they would not have crucified the Lord of glory.  

"But as it is written:  'What eye has not seen, and ear has not heard, and what has not entered the human heart, what God has prepared for those who love him,' this God has revealed to us through the Spirit.  For the Spirit scrutinizes everything, even the depths of God."  ~ I Cor. 2:6-10


God bless His Real Presence in us!  Praise Father, Son, and Holy Spirit; praise God from Whom all blessings flow!  

Catholic Hermit: Why, What, How of Mystical Phenomenon

The following will be my "take" on the why and the how of mystical phenomenon.  My thoughts derive from my own mystical phenomenon over many years--the bulk of my life both as Protestant yet more pronounced after my conversion to Catholicism.  

What I will share is wrought from numerous and varied situations, personal experiences, prayer, researched studying to find out what was occurring within me, seeking advice and input from priests and bishops, and from reading whatever I could discover of others who also had mystical experiences of various forms and types.

There are some Scriptures from current daily Mass that I find appropriate to the topic.  The first is from Matthew 7:6:  "Jesus said to His disciples: 'Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.'"

This Scripture seems to fit the topic of the whys and hows of mystical phenomenon because the discussion is not suited nor necessarily well-received by all people. In fact, there may be few who will grasp with understanding, and even fewer who will reflect kindly on what will be my honest, sincere overview of a topic which is vast--more so than what I can begin to do justice in a blog post.  But I will try to highlight my thoughts.

I suppose this topic has arisen again due to someone asking about it from what I've written recently in regarding the mystical ecstasy I've experienced at any Mass over the nearly past 11 years.  The past two times I've been physically able to attend Mass, the mystical state seemed less deep in the shorter Mass; and in the longer, Saturday evening vigil Mass the state did not begin until the reading of the Gospel when it usually starts at the first reading.  By the Consecration, however, the ecstasy was deep, blissful, and nothing recalled through until the ecstasy lifts after the last hymn--usually after most people have left the church or are in the vestibule, visiting.

I suppose the reason I thought the ecstasy during Mass might be gradually leaving could be due to the unusually high level of pain I've been experiencing lately.  Also, I have wondered about my earthly longevity and was recently reminded that others who have had mystical phenomenon lasting over several or many years, would find the phenomenon leaving as they approached their earthly deaths.  So there was some wishful thinking involved, I suppose.  I relate with Teresa of Avila in her famous line, "I die because I do not die."  Yes, there is a longing to be with Christ in full union for all eternity.

Patience!  I must summon the virtue of patience!

But back to why the inquiry as to if the state had left or not.  Frankly, I had forgotten about it staying or leaving, either one.  So I was explaining to the person who inquired, that it did not matter to me either way.  The person thought it would be good if it would leave as in the past there have been difficulties regarding having a visible mystical phenomenon occur with people around, such as is the case at Mass.  

Parishioners and priests have gone through various reactions; and often these reactions would sooner than later evolve to the negative.  They'd either not understand, or would be envious, or would doubt, or would begin to persecute and find various reasons why I should not be among them during Mass.  Priests could be as ornery and nasty as to tell me I was not to come to Mass, or to bid their parishioners to "run" me out.  Seriously.    

However, that has certainly not been the case in my current locale.  The lead priest very much wanted me to attend Mass; he is somewhat familiar with the phenomenon through Teresa of Avila and other mystics.  He also assured me that none of his "people" would touch me nor harm me.  Thus far he's been astoundingly correct!

Yet mystical ecstasy during Mass is but one of a variety of mystical phenomenon experienced or of which I'm aware.  And my list will not be exhaustive on the topic.  I will simply list out some which over the years I've experienced, plus might add in examples of a couple or so that I'm familiar with through hearing of others experiencing them.  I will try to list these from childhood on--from back before I knew such experiences are not typical to everyone.

1. Dreams (I mean the type of dreams that are forewarnings, forebodings, and messages, lucid dreams, vivid dreams.)

2. Being extra-sensorily perceptive of others, of situations, of self, of a sense of God, Jesus, the Holy Spirit.

3.  Drawn to religious events, worship, experiences in the temporal yet later realizing they were extremely meaningful beyond age at the time.

4. Discovery of the power of prayer.

5. Sensing other beings about, from the other side--ghosts, lights, poltergeists, telekinesis, electromagnetism and its effects.

6. Locutions

7. Visions--both image and corporeal

8. Visitations from known and unknown souls from the other side--usually with some message verbally or acted out in a scene or by posture and gesture.

9. Oral communication via my body by means of saints, apostles, Holy Spirit, God the Father, imparting wisdom and assistance helpful to myself and others.

10.  Bi-location (traveling by spirit but bodily being present to others in order to help them in some way, often through counseling and encouraging; this can be in this world, past or present or future; and it can be in the other world--the spiritual realm

11.  Flight of spirit out of body yet attached to the Holy Spirit

12. Mystical betrothal of soul, espousal of soul, mystical marriage

13. Encounter with angels visible or invisible

14. Vicarious suffering (being given the suffering of another, with the other having relief of his or her own suffering for a period of time)

15. Death experience; encounter with God outside of this earth, this realm; being sent back

16. Infused spiritual writing

17. Foreknowing of some event or foreboding and warnings to be given others

18. Requests and/or messages from souls in purgatory and/or in heaven

19. Showings of souls who have been released from purgatory into heaven

20.  Interior stigmata

21. Experience of tongues (yet was told not necessary as already experienced instantaneous thought-flashing which requires no interpretation

22. Transverberation of the heart

23.  Demonic assaults--visual, physical, temporal, spiritual, aural, olfactory, tactile

24.  Reading souls

25. Mystical scent, scent of the mysterium tremendum

26. Slain in the Spirit

27. Mystical ecstasy

and of that which I have not (or don't think so!) experienced:

- Indwelling of the Holy Trinity--each Person and in Triune experience such as St. Angela of Foligno experienced and others;

- Consummation of mystical marriage;

- Levitation

- Exterior stigmata

- Seeing color or energy waves

So there we have it.  I'm sure there are other experiences I've forgotten or do not have a label to attach and other experiences of which I'm unaware and have not experienced known and unknown.

And so what of this list of "whats"?  It is not that one is thinking about these experiences all the time or even is aware of them after awhile.  It is like chronic pain: One does not know what life is like without it after living with it for years and years.  I figure of the above list of "what types of mystical phenomenon" readers can do a Google search if more description desired.  

Or to discover the "how," consult the writings of various mystics who left writings, or their spiritual directors or other writers who describe the "how" of mystical phenomenon--what it is like, the effects on the body and mind, and yes, the effects on the body can be quite physical and painful.

Why mystical phenomenon?  It is, I suppose, foremost a "sign" of how real is God, how present Is His Real Presence--active and interactive in our daily and nightly lives.  It is a sign of the spiritual realm alive and all about us, all the time, of which this temporal realm is mere external--albeit a necessary aspect in our lifetimes for however long, spent on this earth.  Mystical phenomenon signal to us God's presence but also God's instruction to us and others, His help in our times of need and in our on-going spiritual journeys.

The why of mystical phenomenon always comes with responsibility--serious and sometimes heavy responsibility.  Those who experience mystical phenomenon are not shoe-in's for heaven, not at all.  With the phenomenon can come suffering, can come missions and assignments, can come teaching and living out what we are shown and taught.  Not all live out their missions, their assignments, their responsibilities, their sufferings to a high degree or even a marginal degree, or so it seems.

Mystical phenomenon are just that: mystical events, mystical activity, mystical "things" that manifest from the spiritual realm into our temporal realm.  The Scripture that I think emphasizes the serious nature and the grave responsibility of such phenomenon is this, from 1 Peter 4:12-13:

"Beloved, do not be surprised by the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation."

I suppose that part of the "why" of mystical phenomenon also includes the "who".  Why do some people experience mystical phenomenon once or twice or many times, or live out their lives kind of between the two worlds--experiencing mystical phenomenon on-going or off-and-on consistently--and others go through this life's journey without, even quite devout souls--great theologians, apologists, active life holy ones, striving toward union with Christ in blind faith without so much as a whispered locution even once?

All I know that makes sense to me, was made clear, was by reading the late John Knowles' book titled What Is Mysticism.  Of all my books thus far, that one succinctly explained basically that mystics are called by God, are born this way--that is those afflicted with mystical phenomenon more than happen chance.  At least that was part of the unfolding of his intelligent study and writing on the topic. 

Most of us have heard the story of St. Thomas Aquinas who spent his life studying and writing theology--until toward the end of his life he had one major mystical experience.  With that one knowing of God in the numinous, His Real Presence via a mystical experience, it is said that Aquinas ceased his studious writing and said it all was "as straw" compared to what he'd experienced in one swift uplift of his soul into God.

So as to the "who" has mystical experiences, we do need to emphasize that most saints did not have a plethora or even a smattering or even a couple or handful of experiences called mystical phenomenon.

I do have some thoughts on how it is to have these experiences and to realize that not so many others do, and how wrong it is for people who do not have them to yearn for them, or to envy those who are thus afflicted with mystical phenomenon.

And no matter how much a person might pray for some one or other mystical phenomenon, don't count on your prayers being answered.  The same can be said for those who have mystical phenomenon and pray for them to be taken away.  I can think of Catherine of Siena whose external stigmata was taken away and instead she was given internal stigmata which she realized hurt even more.  But mostly, God chooses what He wills for each and all of us, and as Job said so wisely and in truth:  "The Lord gives, the Lord takes away; blessed be the Name of the Lord!"

I used to pray that the mystical ecstasy during Mass would be taken away.  No, I idd not need a priest or bishop to order me to pray that--although a couple or three or four did tell me to pray that.  I already had!  And I kept it up for several years, as I certainly was not one to want my inner life exposed through mystical phenomenon, even if most people came up with a variety of temporal reasons why I appeared to be dead or deeply asleep, unable to be roused.  

A few years ago I stopped praying that prayer, for I knew that the Lord would take it away when He wills, and He would keep it for as long as He wills.  It is not for me to like or dislike it.  It is as it is, and there are lessons I've learned along the way, persecutions I've learned to embrace, and also to be most grateful for the love that Jesus extends when in that state, removing my physical pain for that time period.  

However, the older I become, the seemingly less I notice the mystical phenomenon.  Perhaps I am more used to it, or perhaps there is less because for whatever reasons God knows less is needed, less is more, in a way.  Or during the ecstasy at Mass, it may have to do with my full surrender to His grace and will.  I am His, and He knows it.  He has me captive then.

But above all else,  regarding the mystical ecstasy during Mass He shows through the sign that it is, how powerful is Mass--filled with His Real Presence and His LOVE; how all Seven Sacraments are present in the Mass--not to be shorted or one more than the others including His Living Word; and that the Mass is the Stairway to Heaven.

I've had people be envious just from the state during Mass.  All I know is that it is nothing to envy.  There is nothing a person can do to have some mystical phenomenon occur, no matter how much one might wish for it, pray for it, or even think one is not wanting it when one is deep down.  God knows; He sees right through us.

I marvel at times how He knows who He decides is going to live this type of life, who will have many experiences and who will have a couple or three, and who will live in faith alone, love along, in hope that is unseen.  (Consider, again, just how many saints are canonized or in process, who do not have mystical phenomenon as part of their life's findings.  MOST do not; but somehow the ones with some mystical phenomenon seem to catch the human imagination--the tales of the unusual....)

I wonder at times, that He seems to have souls in bodies who are for the most part self-conscious, not super emotional, not wanting to be noticed, whose temporal life seems kind of down to earth, or who have some type of background they gravitated into with whatever earthly gifts that the Lord wants them to have.  

They then are to fulfill their mission--whatever that specific mission is by which the Lord has chosen them to experience mystical phenomenon as part of the signage He wills for this or that message or messages, either private and to redound to His glory, or publicly such as a message for the world.

Most are just people who live and die, and maybe something about their lives is, later on, helpful to others in their faith journeys, in their love of God and in discipling others to follow Jesus Christ.  Or maybe the signs of the phenomenon help their own souls and just a few around them, to grasp the reality of the numinous, of the reality of God in our every day lives, our savior, our Lord, our God!

They are people who God uses in their weakness, for whatever His reasons, and also very much because they need the help, they ask for the help, and He gives the help. But the mystical phenomenon themselves--these are signs that the Lord chooses to visit upon some souls, to provide lessons and realities of His Real Presence, of the Holy Trinity, in our temporal daily and nightly lives, always.  And mystical phenomenon are signs of the reality of the next life, of the mystical realm of union with God for all eternity...and conversely, of the reality of hell for unbelievers and unrepentant sinners.

Even in putting out my own thoughts on why and who, someone could be tempted to try to be whatever way they think God would be pleased to visit them with some mystical phenomenon or other or a lot.  It just doesn't work that way--any more than a mystic who experiences some little or some more or much mystical phenomenon can try to be other than what he or she is born into or as.  Not going to be "normal" in the sense or regard of mystical phenomenon.

Even trying to distance from it does not stop it.  It is the same with pain, such as chronic back pain or someone who is clinically depressed for years.  Can't stop the effects of the body or the emotions and mind.  God can; but the reason why we are visited with various afflictions be they physiological phenomenon or mystical phenomenon, is because God's view is not our view.  He does not perceive and utilize suffering in the same way we do.  To Him it is gain; to us it is something we usually want to be out of, to have gone far from us.

And that is how it is with those who have mystical phenomenon, or those who stay clear of pride that can so easily latch onto one's mind, heart, and soul.  Pride over mystical phenomenon can be like pride over some natural great talent and ability to some others.  It will suck in the person whether mystic or movie star or great athlete or CEO or politician.

At least with mystical phenomenon, the responsibilities and suffering that goes in tandem with mystical experiences--the responsibilities and suffering (often from the mouths and hands of others) is enough to stop pride before it even gets a tender root-hold.

So these final two Scriptures are to remind others who might be tempted to envy those who have mystical experiences or those who wish for them.  It also is to remind those who have mystical experiences to be thankful we don't have the other trials and afflictions that others bear of which we'd not want, no matter how normal their lives may seem.  In other words these Scriptures are for all of us!

"Do to others whatever you would have them do to you.  This is the law and the prophets."

"Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.  How narrow the gate and constricted the road that leads to life.  And those who find it are few."

In whatever ways the Lord brings us into Himself, He knows why, what, and how His ways are best for us--and for His purposes!  It all comes down to what is best for our souls, the souls of those around us, best for our missions in life--why God has us here for His purposes, His will, for furthering His Kingdom on earth and in heaven.

None of us need to be considering or thinking about this or that spiritual experience mystical or not.  We don't make things happen, and if we are trying, we need to ask ourselves some firm questions.  Even in mystical aspects of prayer--no need for formulaic types of praying.  His Real Presence will lead the desiring soul through various phases of prayer--not necessarily in a certain order but sometimes in a gradation.  Yet even if a soul is brought to a high level of prayer by God's love for us, on our death beds we might be uttering simple verbal prayers of our childhoods.  Did not Jesus teach us the verbal and mental Our Father?

Somehow writing this post was rather a chore.  Again, mystical phenomenon is just that:  mysterious phenomenon.  Temporal, physiological phenomenon is as it is--and wondrously mysterious in its own right.  The way to God:  Faith, Hope, and Love...and the greatest of these is LOVE.

God bless His Real Presence in us!