Explainer
Creed
Weirdness
5 min read

The year of the mystics

Ready to be turned upside down?

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

An abstact image hints at twisting figure in front of a St Andrews Cross.
Jr Korpa on Unsplash.

Last year, a journalist called me, completely out of the blue. We’d never met before, but she had a couple of questions she wanted answering about Christianity and, somehow, she found me.  

Firstly, she wanted to know what the heck was going on with Christianity at the moment – why can’t Nick Cave stop talking about his Wild God? What was up with Ayaan Hirsi Ali’s infamous U-Turn? Why, despite decline in church attendance and institutional failures, are more and more people finding themselves falling into the Christian story? I wish I had then, what I have now: Graham Tomlin’s round-up of 2024 as the year Christianity (for better or for worse) made somewhat of a comeback. Because, she’s right, it really has been quite something.  

But, leaving Graham to answer her first question, this article is an attempt to answer her second, far more unexpected, one: where are all the Christian mystics?  

I got the sense that this second question wasn’t being asked for the benefit of a piece she was writing, but for the sake of her own mystically inclined heart. I feel like what she was really asking was something akin to - is there a place within the Christian story for people who are friends with mystery and oddness, who want the unexplainable and the ecstatic, who consider ‘strange’ and ‘spiritual’ to be two sides of the same coin? Is there a way in for those who don’t want the weirdness of it all to be underplayed? Is there space within Christianity for one to be turned up-side-down by God’s ‘heart melting nearness’?    

Well, in short, yes. Completely and utterly. Yes to all of it.  

Where are the mystics, I hear you ask? It would be my pleasure to introduce you to a few of my favourites. 

First up to the plate, it’s Hildegard of Bingen (1098-1179).  

 A master of music, medicine and mysticism – Hildegard of Bingen is one of the most interesting women in German history. As a Benedictine Abess, she dedicated much of her time to mystical theology and philosophy, largely informed by her visionary experiences of God. She reluctantly recorded twenty-six of these visions in a piece of work entitled Sci Vias Domini (which translates to mean ‘Knowing the Ways of the Lord’). She also composed songs, again largely inspired by her visions of God, and even a musical mortality play entitled Ordo Virtutum.  

Her Christian mysticism bled into her understanding of science and medicine; she emphasises the deep interconnectedness of all living things - having originated from one creator - and therefore sees medicine as just as spiritual of a pursuit as theology. According to Hildegard, all is sacred, all is connected, and so the health of the natural world matters. It both informs and reflects our own health.  

Clare of Assisi (1194-1253) is celebrated as an Italian saint and founder of the Order of Poor Ladies.  

Born into a wealthy family, Clare shunned comfort, luxury, and an arranged advantageous marriage in favour of a life devoted to intimate and vibrant prayer.  She soon gathered a community around her, and their obvious disdain for luxury of any kind is what caught the world’s attention and earned them the title of ‘Poor Ladies’.  

Her life of prayer had dramatic consequences and, ultimately, saved the lives of those she loved. While their Order was under attack, Clare’s prayers caused a violent storm to sweep across the town and scatter the terrified attackers.  

Next up is a particularly strange (in the best way) character, Catherine of Sienna (1357-1380).   

Catherine had religious visions from the age of six or seven, and took them incredibly seriously, even then. As she grew older, her parents urged her to marry the widower of her sister, who had tragically died in childbirth. In response, Catherine cut off her hair and joined the Sisters of Penance of St. Dominic. That’s quite the outright rejection, isn’t it?  

After three years of isolation (during which she is said to have prayed, contemplated, and developed a rich understanding of Jesus’ death and its implications), she became quite the famous figure, feeling sure that God had commanded her to publicly speak of what he had told and shown her.  

Now for a personal favourite, Theresa of Avila (1515-1583).  

I read her prayers and poems endlessly. And, can you blame me? Just listen to this:  

Let nothing disturb you, 
let nothing frighten you, 
all things will pass away. 
God never changes; 
patience obtains all things, 
whoever has God lacks nothing. 
God alone suffices. 

The gentleness of her words are like a balm to a world that can so often sting us. And, indeed, stung Theresa, as she suffered with severe ill-health and persecution her entire life. Nevertheless, she developed a passion for mental prayer and is said to have heard God’s audible voice, seen visions, and even felt her body levitate.  She became infamous for her poetry, her mystic theology and her unusual independence as a medieval woman.  

These women, these mystics, are separated from us by time and context. And yet, to many, they are close companions. They are still aiding those on a quest to enter into Christianity through the ‘mystic’ door.  They are still reminding us that we oughtn’t be fooled by the pesky left-side of our brains, the part that wants us to believe that we understand all that’s worth understanding. They are still challenging us with the knowledge that all that we see is not all that there is.  

You want mysticism? Christianity can down-right give you mysticism.  

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Explainer
Belief
Books
Creed
Poetry
1 min read

Why a book? The words that change the world and me

Living by a literature that’s imbibed in countless cultures.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A man sits on a pier intently reading a book on his lap.
Ben White on Unsplash.

I have a belief system, a story that I live by, a lens through which I perceive the world. That doesn’t make me unusual or in any way different to you – we all have those, whether we’re aware of them or not. What may make me different to you is that mine are primarily explained to me through a book – or, more accurately, a library of sixty-six books – which we call the Bible. 

The story that I live by, that I breathe in and out, is bound. It sits within a cover, it moves through pages, it unfolds according to a contents page – it has genre, it has authors, it has punctuation.  

And I’ve never really found this odd. 

I think it’s because I’m what Charles Taylor would call a ‘storied creature’, my default is to make sense of the world on a largely imaginative level. I’m also quite romantic; poetically inclined, one could say. It sometimes feels as though words flow through my veins – if you were to cut me open, I may just bleed a puddle of my favourite Jane Austen monologues straight onto the floor. And so, my personality happens to lend itself spectacularly well to living my life according to a spiritual, sixty-six book wide, library. I’ve never really had to wrestle with the strangeness of such a thing, I’ve never sat down and stared the oddness of it in the eye, I’ve never even really asked myself (or God): why a book?  

I feel I should pause here, and offer a quick Rory Stewart-esque explainer, just so that we’re all on the same page.  

What I, and Christians through time and place, call the Bible is an anthology of sixty-six books, written by around forty authors, in three languages, over the span of 1,400-ish years. Within it, one can find poetry, narrative, apocalyptic literature, erotic literature, lists and figures, instructions and explanations. It is – year in and year out – the bestselling book in the world, with over 100 million copies sold or gifted each year. The New York Times Bestseller List actually omits it from its rundown, because otherwise it would always be so boringly there – sitting comfortably right at the top. No other book ever comes close. Words from this anthology of literature are graven into the floors and walls of the Houses of Parliament, they’re woven into almost every work of Shakespeare, they’re spray-painted clumsily onto billboards in the city I call home.  

And so, I guess, in one way, the answer to my question – why a book? – is all of that. The peculiar far-reaching resonance of the methodology speaks for itself. I think of Robin Williams’ impassioned monologue in Dead Poets Society… 

‘No matter what anybody tells you, words and ideas can change the world. We don't read and write poetry because it's cute. We read and write poetry because we are members of the human race. And the human race is filled with passion.’  

… And I get it. I understand why it was literature that was compiled, why language and words were the tool of choice. For better and for worse, biblical words and ideas have changed the world – they have been ‘the making of the western mind’, just ask Tom Holland. And so, pragmatically, one could argue that the Bible being a book (or a book of books) means that it has successfully imbedded itself in countless cultures, while also transcending them. It’s gone further, lasted longer, sunk deeper than any other form of communication could. Such is the power of words. 

But to stop my pondering there feels like I’d be stopping short. I’m not sure that a distant, pragmatic, academic answer is one that I feel satisfied with.  

So, this morning, I sat down with a cup of tea, a pen, my notebook, and a newfound curiosity - and I asked myself, and God, why a book?  

Why poetry?  

Why story?  

Why wordplay?  

Why have I – an educated, arguably disenchanted, most definitely left-brained, twenty-first century adult - been so willing to let these things mould my interior life? Why am I so moved by them? Moved to action, moved to tears, moved to rage. How can I read something that was written a millennia ago, in a part of the world I have never trod on, and somehow feel as if it is a love letter written exclusively to my own soul?  

I think that those are the real questions - the questions to which I have both a thousand and zero answers.  

And, like any work of literature, it does not give its meaning up easily – it requires me to sit with it, to excavate it, to gnaw on it like a dog with a bone. 

Zero answers, because I fundamentally think that it’s a spiritual thing, a God-designed thing, a thing that sits beyond any explanation I could piece together. The God that I believe exists wants me to know about him, wants me to learn and study, wants me to get glimpses of how thinks, how he works, he feels about me – and you. That’s a wild and wonderous thing. That reality leads me be stunned not only at the methodology, but the desire behind it, as St. Augustine wrote,  

‘the whole Bible does nothing but tell of God’s love’.  

And so, this literature, to me, is a source of truth, leaning into Iain McGilchrist’s inkling that,  

‘the fact that religions and mystical and spiritual traditions have always had to use language in a poetic way doesn’t mean that what they’re talking about is not real, it means it is ultimately real.’ 

The biblical literature uses words to take us to the edge of them.  

And, like any work of literature, it does not give its meaning up easily – it requires me to sit with it, to excavate it, to gnaw on it like a dog with a bone.  

Sometimes reading it feels like a balm on my heart, other times it feels like a wrestle in the dirt. But I guess that’s the beauty of it being a book, right? My worldview sits within a piece of literature that is adorned with my scribbles, tear stains, tea spills. A book that meets me every single day, ready to read me as I read it, giving my as many questions as it does answers. 

So, why a book? Because now that I think about it, it is odd. The powerful resonance of words for all cultures at all times, perhaps? Or the way that poetry was designed to make a bee line for the deepest parts of us? Or the fact that it is only through language that we can talk about the things that go beyond it?  

There are a thousand human-sized answers, if you really need them. I happen to enjoy the mystically-charged zero answers, myself.  

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