Mysticism In The French Tradition

In the nineteenth and early twentieth centuries secular French scholars started re-engaging with religious ideas, particularly mystical ones. Mysticism in the French Tradition introduces key philosophical undercurrents and trajectories in French thought that underpin and arise from this engagement, as well as considering earlier French contributions to the development of mysticism. Filling a gap in the literature, the book offers critical reflections on French scholarship in terms of its engagement with its mystical and apophatic dimensions. A multiplicity of factors converge to shape these encounters with mystical theology: feminist, devotional and philosophical treatments as well as literary, historical, and artistic approaches. The essays draw these into conversation. Bringing together an international and interdisciplinary range of contributions from both new and established scholars, this book provides access to the melting pot out of which the mystical tradition in France erupted in the twenty-first century, and from which it continues to challenge theology today.

Mysticism in the French Tradition introduces key philosophical undercurrents and trajectories in French thought that underpin and arise from this engagement, as well as considering earlier French contributions to the development of mysticism. Bringing together an international and interdisciplinary range of contributions from both new and established scholars, this book provides access to the melting pot out of which the mystical tradition in France erupted in the twenty-first century, and from which it continues to challenge theology today.

France is one of the most visited countries in the world -- and one of the least known. This book takes you beyond the superficial coverage of conventional guidebooks -- history, architecture, etc. -- in search of the deeper truths. A Guide to Mystical France takes you deep under the psychic skin of France into the invisible dimensions that our materialistic world does its best to ignore. Science stops at the most interesting questions. To describe, say a painted prehistoric cave as a sacred space used for ritual is to beg more questions than it answers. It is impossible to fully appreciate the cathedral of Notre-Dame, Mont St Michel, or the alignments of Carnac if you do not understand the reasons these structures were built and they way they have been used over the centuries. The book makes no assumptions. The reader is not required to believe anything. He is merely pointed in the direction of the invisible and the hidden and left to judge for himself. You get much more out of a visit if you look for what isn’t there as well as what is. Only by engaging with such enigmas in an open-minded, non-logical way can we begin to unravel them. This approach also makes sightseeing more satisfying and more meaningful. Covered here are a multitude of fascinating themes: the pilgrimage route to Santiago de Compostela, Black Virgins, prehistoric cave paintings, labyrinths, ley-lines, symbolism and sacred geometry, the tarot, etc. The backdrops for the drama includes such legendary places as Chartres, Rennes-le-Chateau, churches carved out of the rock and mountain sanctuaries. The cast list, meanwhile, includes Templars, Cathars, mystics, Gurdjieff, King Arthur, Nostradamus and alchemists such as the enigmatic Fulcanelli (who is rumoured to be immortal).

In the six original essays included in this volume, the authors discuss how von Hügel, Blondel, Bremond, and Loisy all found inspiration in the great mystics of the past.

In A Companion to Jesuit Mysticism, Robert A. Maryks provides thirteen unique essays discussing the Jesuit mystical tradition, a somewhat neglected aspect of Jesuit historiography that stretches as far back as the order’s co-founder, Ignatius of Loyola, his spiritual visions at Manresa, and ultimately the mystical perspective contained in his Spiritual Exercises.

Women Mystics Confront the Modern World situates the female mystical tradition within the context of the epistemological shift which affected religious sentiments and the perception of the self at the dawn of the modern world. Anchored in a comprehensive knowledge of the religious history of seventeenth-century France, this book offers a vivid account of the fascinating lives and work of two exceptional women. Marie de l'Incarnation (1599-1672) and Madame Guyon (1648-1717) continue a literary and spiritual tradition that had begun in the thirteenth century. Yet, because they were at a crucial point in the history of Western mysticism, when this movement was at once at its apogee and in the first stages of decline, their writings show indications of a changing mentality. These transformations shed light on the social significance of female mysticism in the Western tradition. The opportunities the two women seized or shunned highlight their maneuvering for validation and autonomy. But their choices also highlight many contradictions, compromises, and limits imposed upon their self-expression. At the confluence of French and American scholarship on mysticism, this work joins these two schools of thought by introducing gender as a viable category of inquiry into the one and by tempering the overly-optimistic interpretation of female mysticism of the other.

During the second half of the eighteenth century it may be said without exaggeration that the intellectual, historical and political centre of all things was in the kingdom of France. The statement obtains not only because of the great upheaval of revolution which was to close the epoch, but because of the activities which prepared thereto. I know not what gulfs dispart us from the scheme and order of things signified by the name of Voltaire, by Diderot and the Encyclopædists at large, or what are the points of contact between the human understanding at this day and that which was conceived Condorcet in his memorable treatise. But about the import and consequence of their place and time I suppose that no one can question. The same land and the same period were the centre also of occult activities and occult interests, which I mention at once because they belong to my subject, at least on the external side, since it happens quite often that where occultism is about on the surface there is mysticism somewhere behind. We may remember in this connection that a Christian mystical influence had been carried over in France from the last years of the seventeenth century through certain decades which followed: it was that of Port Royal, Fénelon and Madame Guyon, owing something-almost unawares-to the Spanish school of Quietism, as this in its turn reflected, without being aware of the fact, from pre-Reformation sources.