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Christian mysticism

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Rohr et al

Against Positive Thinking: Uncertainty as the Secret of Happiness. 35 Must-Read Spiritual Books You’ve Never Heard Of. Author Amateo Ra: You might have had an experience many of us share: We get an idea, a thought or even a dream with a theme that truly inspires us, stretches our minds or opens us up to a greater understanding ourselves and our lives. And, like magic, within a day or so, we find a book which not only confirms our thoughts and feelings, but goes deeper into the very idea we had than we even did. How cool is it the Universe works with such magic & synchronciticy? Many of us have also experienced that moment where we find the perfect book at the right time, and it exactly addresses what we’ve been thinking about, wanting to learn more of or a story whose themes directly relates our current lives and experiences.

I’ve decided to compile a list of 35-very special books which have fit this description for thousands if not millions of people. These are primarily lesser-known books, although there are a few you might identify or think are very popular. 1) The 5th Sacred Thing by Starhawk. Religion’s smart-people problem: The shaky intellectual foundations of absolute faith. Should you believe in a God? Not according to most academic philosophers. A comprehensive survey revealed that only about 14 percent of English speaking professional philosophers are theists.

As for what little religious belief remains among their colleagues, most professional philosophers regard it as a strange aberration among otherwise intelligent people. Among scientists the situation is much the same. Surveys of the members of the National Academy of Sciences, composed of the most prestigious scientists in the world, show that religious belief among them is practically nonexistent, about 7 percent. Now nothing definitely follows about the truth of a belief from what the majority of philosophers or scientists think. Genes and environment explain human beliefs and behaviors—people do things because they are genomes in environments. Today there are two basic explanations offered. In addition to the biological basis for religious belief, there are environmental explanations. Praying with the body: the hesychast method and non-Christian parallels : theological portal Bogoslov.Ru.

Metropolitan Kallistos addresses the question of whether there are parallels between the hesychastic method of prayer and other apparently similar techniques of prayer in Hinduism and Islam. Looking at the origins of hesychasm and the teachings of figures such as St Gregory Palamas, St Gregory of Sinai and Nikiphoros the Hesychast, Metropolitan Kallistos addresses the question: is the Jesus Prayer an essential and authentically Christian practice, or is it unnecessary and perhaps even harmful?

Remember God more often than you breathe. St Gregory of Nazianzos A ghost in a machine? ‘Glorify God in your body’, says St Paul (1 Cor. 6:19). But how in practice is this to be done? How can we make our human physicality an active participant in the work of prayer? In reality a body-soul division of a Platonic type has no place within Christian tradition. It is not enough, however, simply to assert this holistic anthropology in theory.

‘Ah’, said he, ‘that’s The Philokalia. Sr. Tereza Vodjana - Jesus prayer.wmv. How-to: the jesus prayer. Many Orthodox Christians have heard of the Jesus Prayer, or seen a prayer rope. Some wear them on their wrists as a symbol of faith. But, many people, do not know the origins or the importance of this prayer. So, I thought it would be a good thing to share some of the things our saints have written throughout the centuries on this topic. What is the Jesus Prayer and why is it so important? In the book, Philokalia: The Bible of Orthodox Spirituality (not to be confused with THE Philokalia), Fr. Anthony retells the story of the blind man as follows… As Jesus drew near to Jericho a blind man was sitting by the roadside begging… To catch the true meaning of these words, one must remember that the “roadside” by which the blind man was sitting was the gutter of some street in Jericho.

…and hearing a multitude going by, he inquired what this meant. He knew of Jesus. …but he cried all the more, “Son of David, have mercy on me!” And Jesus Stopped. He commands the beggar to be brought to Him. St. St. Saying the Jesus Prayer | St Vladimir's Orthodox Theological Seminary. By Dr. Albert S Rossi "Prayer is Not Optional" A layman, at the St Vladimir's Seminary Summer Institute, wrote this sentence as the most important thing he learned all week. Which Words The classical form of the Jesus Prayer is, "Lord Jesus Christ, Son of God, have mercy on me, a sinner. " The actual words of our short prayers can vary. Monks of old said, "Lord, make haste to help me. The history of the Jesus Prayer goes back, as far as we know, to the early sixth century, with Diadochos, who taught that repetition of the prayer leads to inner stillness.

Abba Macarius of Egypt said there is no need to waste time with words. Christian Meditation, The Jesus Prayer - Home. The Practice of Prayer of the He. Teaching Series - The Jesus Prayer. Prayer of The Heart : The Way of Continual Prayer To Jesus Christ, an Ancient Christian Tradition. Celtic Christianity. What is a liminal space? | Liminal Space. A liminal space, the place of transition, waiting, and not knowing is… …a unique spiritual position where human beings hate to be but where the biblical God is always leading them. It is when you have left the tried and true, but have not yet been able to replace it with anything else. It is when you are finally out of the way. It is when you are between your old comfort zone and any possible new answer.

These thresholds of waiting and not knowing our "next" are everywhere in life and they are inevitable. And the most common question individuals ask in this place is: "Now what? " Really, there are far better questions than “now what?” RARELY is this true. And the main reason why there could never be just one clear answer to the “now what” questions? When we believe that there is one clear answer we often miss the real potential for our formation in the “in-between” places.

Regardless of the change, our volition is intact; we have a say in how we will transition. Grieving as Sacred Space - Richard Rohr | Sojourners Magazine - January-February 2002. "They sat there on the ground beside him for seven days and seven nights. To Job they never spoke a word, so sad a sight he made. " —Job 2:13 In recent studies of initiation rites, which seem to have been strategic for human survival in most of human history, I have discovered from Victor Turner the concept of "liminal space. " He says that it is very hard to come by in the modern and now post-modern world.

I suspect America is in a unique liminal space [post-Sept. 11]. Let me first explain what I mean by liminal or sacred space (I will use the terms almost interchangeably). IF YOU ARE NOT trained in how to hold anxiety, how to live with ambiguity, how to entrust and wait—you will run—or more likely you will "explain. " Everything genuinely new emerges in some kind of liminal space. Mircea Eliade presents a parallel idea when he speaks of "sacred space. " This makes me wonder how often I have actually been in true sacred space. Sacred space is by definition liminal space. Panentheism. Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") is a belief system which posits that the divine (be it a monotheistic God, polytheistic gods, or an eternal cosmic animating force[1]) interpenetrates every part of nature and timelessly extends beyond it.

Panentheism differentiates itself from pantheism, which holds that the divine is synonymous with the universe.[2] Unlike pantheism, panentheism maintains the identity and significance of the non-divine in the world.[3] Ancient panentheism[edit] In the Americas (Pre-European)[edit] According to Charles C. Mann's, "1491", only the lower classes of Aztec society were polytheistic. Writings from Aztec priests reveal them to be strong panentheists who considered the common mythology to be a symbolic oversimplification meant to be easier for the commoners to understand.

In Europe[edit] Modern philosophy[edit] In religion[edit] Bahá'í Faith[edit] Christianity[edit] Eastern Christianity[edit] Hinduism[edit] Immanence. Major faiths commonly devote significant philosophical efforts to explaining the relationship between immanence and transcendence, but these efforts run the gamut from casting immanence as a characteristic of a transcendent God (common in Abrahamic faiths) to subsuming transcendent personal gods in a greater immanent being (Hindu Brahman) to approaching the question of transcendence as something which can only be answered through an appraisal of immanence.

Ancient Greek philosophy[edit] Another meaning of immanence is the quality of being contained within, or remaining within the boundaries of a person, of the world, or of the mind. This meaning is more common within Christian and other monotheist theology, in which the one God is considered to transcend his creation. Pythagoreanism says that the nous is an intelligent principle of the world acting with a specific intention. Buddhism[edit] Christianity[edit] Roman Catholicism and Eastern Orthodoxy[edit] This is expressed in St.

Judaism[edit] Panentheism. From New World Encyclopedia Colorized version of the Flammarion woodcut. The original was published in Paris in 1888. Pantheism states that God spans the entire universe but can also be found outside of it. The term panentheism (meaning "all-in-God") was coined by German idealist philosopher Karl Christian Friedrich Krause (1781-1832), in the process of replacing scholarly notions of the transcendent God with a more participatory notion of the divine. Derived from the Greek words pan (all), en (in) and theos (God), this term refers to the belief that the world is in God, who in turn is in the world. There are two types of panentheism: 1) the type of panentheism that is partially pantheistic, claiming that the entirety of the universe is contained within God as a part of God, who is, of course, more than the universe that is only a part of God; and 2) the kind of panentheism that sees the ontological distinction between the world and God, when saying that both are immanent in each other.

Christian mysticism. Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Catholic and Eastern Orthodox traditions. The attributes and means by which Christian mysticism is studied and practiced are varied and range from ecstatic visions of the soul's mystical union with God to simple prayerful contemplation of Holy Scripture (i.e., Lectio Divina).

Etymology[edit] "Mysticism" is derived from the Greek μυω, meaning "to conceal",[1] and its derivative μυστικός, mystikos, meaning 'an initiate'. In early Christianity the term "mystikos" referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. Definition[edit] Presence[edit] [T]hat part, or element, of Christian belief and practice that concerns the preparation for, the consciousness of, and the effect of [...] a direct and transformative presence of [the Christian] God.