Introduction to Christian Mysticism
Wednesday, July 17, 2019
If you want to find God, then honor God within you, and you will always see God beyond you. For it is only God in you who knows where and how to look for God.
When you honor and accept the divine image within yourself, you cannot help but see it in everybody else, too, and you know it is just as undeserved and unmerited as it is in you. I call this the “Principle of Likeness.” From this frame you stop judging and start loving unconditionally, without asking whether someone is worthy or not. The breakthrough occurs at once, although the realization deepens and takes on greater conviction over time.
As I mentioned earlier this week, mystics are nondual people who see things in their wholeness and call forth the same unity in others, simply by being who they are. Wholeness (head, heart, and body, all present and positive) sees and calls forth wholeness in others.
Dualistic or divided people, however, live in a split and fragmented world. They cannot accept that God objectively dwells within them or others (See 1 Corinthians 3:16-17). They cannot accept or forgive certain parts of themselves. This lack of forgiveness takes the forms of a tortured mind, a closed heart, or an inability to live calmly and humbly inside their own body. The fragmented mind sees parts, not wholes, and invariably it creates antagonism, fear, and resistance.
What you see is what you get. What you seek is also what you get. We mend and renew the world by strengthening inside ourselves what we seek outside ourselves, not by demanding or forcing it on others.
Mystics are human like the rest of us, and none of us are perfect. We are inconsistent creatures with blind spots and cultural limitations. Outside of flashes of insight and unitive experience, mystics are products of their place in time. For example, they may have sexist, anti-Semitic, or other biases common for that period, as we see even in the much-idealized Desert Fathers. In spite of momentary glimpses of universal and unconditional grace, they may still be rooted in a retributive understanding of God. It takes more than a lifetime for us to grasp the Mystery that we experience during moments of deep presence and surrender. 
What mystics finally do, it seems to me, is heal in themselves the fragmentation that is evident in the world. Instead of hating, excluding, or dismissing it over there in others, they heal it in themselves. This healing is God’s Spirit working in us. Mystics see the whole—good, bad, ugly, and beautiful—in themselves and others, refusing to hate or ignore any of it. This allows them to have immense sympathy, empathy, and compassion and to work in service of the world’s healing. I am not sure if you can come to such empathy in any other way.
 This is true of all spiritual teachers. If you choose to read texts by some of the mystics, keep this in mind and filter their message through the lens of Love. If something does not seem true to an inclusive, loving God, consider how this may be a human limitation or projection—whether your own or the author’s. See some examples of mystics over the centuries: CAC Timeline of Non-Dual Thinkers and Mystics (Updated 2019).
Adapted from Richard Rohr, The Naked Now: Learning to See as the Mystics See (The Crossroad Publishing Company: 2009), 159-161; and
Following the Mystics Through the Narrow Gate: Seeing God in All Things, disc 4 (Center for Action and Contemplation: 2010), CD, DVD, MP3 download.