By Hilaire Kallendorf
Winner of the 2011 Bainton Prize for Reference Works The "canon" of Hispanic mysticism is increasing. now not is our photo of this specified model of early glossy devotional perform constrained to a handful of venerable saints. in its place, we realize quite a lot of "marginal" figures as practitioners of mysticism, commonly outlined. Neither will we restrict the learn of mysticism unavoidably to the Christian faith, nor even to the area of literature. Representations of mysticism also are present in the visible, plastic and musical arts. The terminology and theoretical framework of mysticism permeate early sleek Hispanic cultures. satirically, by means of taking a extra inclusive method of learning mysticism in its "marginal" manifestations, we draw mysticism--in all its advanced iterations--back towards its rightful position on the middle of early sleek non secular event. participants contain: Colin Thompson, Alastair Hamilton, Christina Lee, Clara E. Herrera, Darcy Donahue, Elena del Rio Parra, Evelyn Toft, Fernando Duran Lopez, Francisco Morales, Freddy Dominguez, Glyn Redworth, Jane Ackerman, Jessica Boon, Jose Adriano de Freitas Carvalho, Luce Lopez-Baralt, Maria Carrion, Maryrica Lottman, and Tess Knighton.
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Additional resources for A New Companion to Hispanic Mysticism
This is another obvious difference with respect to lay autobiography (almost always masculine) in which the active life bears greater weight; this implies a linear, worldly notion of time that gives structure to the narrative. The concept of time which predominates in the autobiography written from obedience, almost always the work of contemplative nuns, is of a more primitive nature: a morosely internal idea of time, cyclical, ahistorical, without dates or events to serve as points of reference.
142. 14 Glyn Redworth, “A New Way of Living? Luisa de Carvajal and the Limits of Mysticism,” pp. 287–88 of the present volume. ”, pp. 288, 294. introduction: expanding the mystical canon 9 So what is mysticism? A personal theology? Ecstatic visions? Doctrine or teaching dealing with the same? Perhaps it is more appropriately termed a “mode of knowledge” or “manner of speaking”, à la Certeau. Or then again, it might be “infused contemplation, attainable only through God’s special activity”. ”16 This volume argues that mysticism is all this and more.
This is acquired only through the practice of mental prayer. Beside the mystical experience proper, there is in these autobiographies also an intense ascetic dimension: the accounts of penances and mortifications of both body and spirit become larger as we immerse ourselves in the Baroque religiosity of the Counter Reformation. Fasts, privations, whips, flagellations . . these are merely the softest part of a technique of self-inflicted suffering which attains a degree of violence that could seem perverse to our modern eyes.