Is a mystical life for everyone, or just for some?
We have witnessed many debates regarding the question of whether everyone is called to a mystical life and whether this represents a proper (subsequent) stage of the development of the ascetic or virtuous life.
Because regarding the ascetic life, one looked too exclusively at the human aspect and thought little of the fact that God also acts in it by His grace, just as in the mystical life—although more deeply hidden in what is human—the difference between the two has unfortunately been greatly emphasized.
In the mystical life, God's action is richer and is not so hidden, which from a formal point of view causes different experiences that may not be as distinct as they are often imagined.
The life of virtue must be aimed at the highest union with God, but even meeting this condition does not mean that God grants everyone His grace so abundantly that a mystical life would be given to all. (1)
(1) The life of virtue primarily refers to a life in faith, hope, and love, which are the so-called infused virtues – gifts of the Holy Spirit that we received at baptism – and which enable us (by grace) to live in a close personal relationship with God. This is the deepest essence of Christian mysticism. Whether this mystery touches our psychosomatic experience in our earthly life or is experienced 'only' in the sphere of faith remains secondary, because it does not depend on either our holiness or our salvation.
While it follows that we are committed to striving for a life of virtues and also "to strive for higher gifts" (cf. 1 Cor 12:31), that is, for a mystical life, it is also true that at the moment when one or the other becomes more important to us than God Himself (and our relationship to Him), both become an obstacle to the development of our spiritual life.
(Translator's note)
Taken from the book: Engagierte Mystik
Author: Titus Brandsma
Published by: Bonifatius-Verlag Paderborn, 1991
Translated and edited by: Norbert Žuška, O.Carm.
