111 Mystics Update

I fear that I have been remiss in keeping my blog up-to-date in regard to my 111 Mystics Project.

If you’re new to me and my blog, “111 Mystics” refers to a reading list I began about two and a half years ago. Originally it consisted of only seventy-seven mystics, but I’ve added to it a couple of times until it reached its current form. The idea was basically to create a reading list to help me systematically study and prayerfully read the great western mystics. Meanwhile, I intended to use this reading experience as blog-fodder; originally I created a LiveJournal blog exclusively for these posts (I am in the process of archiving all of those old LJ posts on this blog, but if you want to see them in their original habitat, go here). The last mystic I wrote about to any extent was Pseudo-Macarius; since then I have read Augustine and have just recently begun John Cassian. Coming soon: Proclus, Pseudo-Dionysius, St. Benedict…

Creating the mystical bibliography for this blog/website has rejuvenated my interest in the 111 Mystics, so I hope to begin blogging about them again. I’m not going to bother revisiting ol’ Augustine; I’ll just pick up where I am. Stay tuned…

  • http://wildfaith.blogspot.com/ Darrell Grizzle

    This is a question about your Mystical Library list. Are you sure “Meditations on the Tarot” should be classified as Gnostic/Heterodox? It seems to me that the Unknown Friend was thoroughly Roman Catholic, not heterodox. Except perhaps for his belief in reincarnation. But even with that, the book still carries the blessings of many thoroughly-orthodox Catholic leaders.

    ~ Darrell (who is indeed heterdox)

  • http://mccolman.wordpress.com/ Carl McColman

    Reincarnation… Tarot… Magic… Gnosis… there are plenty of elements in MOTT that are unacceptable to “orthodox” Catholics. While I, like Basil Pennington, Thomas Keating, Hans Urs von Balthasar, and others, find this book to be deeply resonant with a profound Christian practice, I also respect the fact that for many Christians (not just the Vaticanazis), this book would fall outside the pale of “orthodoxy.” Hence my categorizing it as I did. I think it almost functions as a litmus test: Christians who like MOTT also tend to be very comfortable studying entirely non-Christian traditions (such as Buddhism and Sufism) — and vice versa. Meanwhile, Christians who do not feel comfortable finding nurture from non-Christian traditions are probably unlikely to embrace MOTT either.


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