HeyJaredMysticism 2020
My purpose in writing this blog is to help people to realize that there is a whole history of thoughtful, relevant and inspired spiritual works that are not taught in most churches.
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- Sep 21, 2026
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Meister Eckhart: the end of spirituality (opens the original)
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Meister Eckhart’s Sermon 52, preached on the first Beatitude—“Blessed are the poor in spirit, for theirs is the kingdom of heaven”—is among the most radical statements of late-medieval Christian mysticism. Eckhart briefly praises outward, voluntary poverty as a worthy imitation of Christ, then sets it aside. The poverty that interests him is interior. A truly poor person, he says, is one who wants nothing, knows nothing, and has nothing. That threefold emptiness is not a moral program of self-de
The Mind’s Journey into God (opens the original)
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Saint Bonaventure’s Itinerarium Mentis in Deum (The Journey of the Mind into God), composed around 1259 after a retreat on Mount La Verna, is both a compact masterpiece of medieval mystical theology and an interpretation of Saint Francis of Assisi’s vision of the six-winged Seraph in the form of the Crucified. Bonaventure, then Minister General of the Franciscans, presents the created world as a ladder by which the mind may ascend to its First Principle. The six wings of the Seraph correspond to
Is Biblical "Originalism" actually original? (opens the original)
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Fundamentalist Christians frequently assert that there exists only one authentic interpretation of Christianity’s core message, rooted exclusively in a literal reading of the Bible and free from historical accretion or alternative traditions. This claim of interpretive monopoly, however, stands in tension with the historical reality that the very framework they champion—centered on sola scriptura, forensic justification, and a sharp distinction between the elect and the reprobate—derives largely
Mysticism in the Mediterranean Mystery Religions in the First Century (opens the original)
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Mystery religions flourished across the Roman Empire during the first century CE as private, initiatory cults that offered adherents a more intimate and emotionally intense form of religious experience than the public civic cults of the state. Unlike the formal, obligatory rituals dedicated to the traditional Roman gods or the emperor, these mysteries centered on secret rites, personal transformation, and the promise of a privileged afterlife. They drew participants from diverse social strata—so
Mysticism and the Latin Mass (opens the original)
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The Traditional Latin Mass (TLM), also known as the Tridentine Rite or Extraordinary Form, stands as a privileged vehicle for mystical theology—the experiential, contemplative ascent toward union with God that transcends mere discursive knowledge. Mystical theology, as articulated by figures such as Pseudo-Dionysius the Areopagite and later developed in the Carmelite tradition, concerns the soul’s progressive purification, illumination, and transformative encounter with the divine mystery. The T
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