Menu
Welcome to the Città della Mistica.
The term mysticism expresses the profound and sublime experience that a person has with God. A "City of Mysticism" serves as a dedicated haven in which to cultivate appreciation for and exploration of the depths of this condition of spiritual life. The journey of the Church throughout the centuries has been enriched by the contributions of the writings of mystics who describe their encounter with God outlining the unique characteristics that define such experiences, leaving a precious heritage for all of Christianity. The mystical experience is distinguished by a set of consistent characteristics, a well-defined phenomenology, a historical narrative, and a specific language. All of these aspects will be further explored and celebrated within the Città della Mistica.
It is God who first offers his friendship and presents an opportunity for humanity to unite with Him in Christ Jesus.
Central to this experience is the believer's heart, serving as the point of communion with the Most High, within the sacred space of the Covenant.
Rooted in faith, mysticism fosters a transformative journey of love with the divine, leading to profound expressions of charity.
EVENTS IN 2025
Please note that all sessions are scheduled in Rome Time ( GMT+1 ).
Be sure to convert the time to your local time zone.
MONDAY 13 JANUARY '25
7:00- 7:30 PM ITA
7:30-8:00 PM ENG
LECTIO MYSTICA
Online
MONDAY 20 JANUARY '25
7:00- 7:30 PM ITA
7:30-8:00 PM ENG
GUIDED MEDITATION
Online
MONDAY 27 JANUARY '25
7:00- 7:30 PM
ITA + ENG
PRAYER OF THE HEART
Online
MONDAY 3 FEBRUARY '25
7:00- 7:30 PM
ITA + ENG
THE SILENT SPACE
Online
1 MARZO -5 APRILE ’25
Corso
Italian edition
INNER FREEDOM
Online
DAL 5 AL 8 GIUGNO ’25
Retreat
Italian edition
INNER FREEDOM
Residential
Christocentric dimension
According to the teachings of the New Testament, the Christological or Christocentric dimension serves as the key differentiator between Christian mysticism and mystical traditions found in other religions and monistic cultural contexts. For the Christian mystic, Christ Jesus is the essential path to encountering the divine mystery: it is the Lord Jesus who is the guiding light on his journey of faith and of its fullness in the experience of God as the profound mystery of reality.
One way in which the Old Testament tradition has tried to explain the intimate union of the believer with God is represented by the symbolism of marriage, present in the Psalms and especially in Hosea. The nuptial relationship can be considered a hermeneutical tool for understanding what happens between God descending to embrace creation, and humanity ascending to encounter their Creator. It is not an expression of man's eros but of God's agape. The nuptial relationship is the category through which man can understand the love of the Most High. Man, encountered by God, goes to meet Him. The foundation of nuptial symbolism lies in God's invitation to a close relationship with Himself, initially presented to man but ultimately disregarded. Jesus, the Son of God, embodies the divine wedding prepared by the Father. This union seeks to restore the broken relationship between God and humanity, fractured by disobedience. (cf. Mt 22:1-14). Through this act of love, God the Father offers humanity the Son as a bridegroom. This extends an invitation to a profound communion with Himself. By accepting this divine invitation, humanity can participate in the wedding banquet, signifying intimate communion with the divine.
Throughout Christian history, various mystical experiences and doctrinal interpretations have emerged. However, a Christocentric understanding has consistently served as the foundation and defining characteristic of authentic Christian mysticism.
Contemporary theological discourse, reflecting a renewed understanding of the New Testament, emphasizes the centrality of Christ in Christian mysticism. This perspective posits that authentic mystical experience in Christianity necessarily involves encountering Christ, who, in turn, leads us to the ineffable mystery of God the Father. This divine communication occurs through the Holy Spirit. This concept ushers us into an exploration of the Trinitarian dimension of Christian mysticism, characterised by a more intimate union between the baptised and the divine Persons of the Father, Son, and Holy Spirit.
Trinitarian and Marian Dimension
The Holy Spirit plays a fundamental role in the Christian experience, particularly in nurturing the believer's relationship with the Father and the Son. By bestowing diverse gifts, the Spirit illuminates the depths of Scripture, facilitating the believer's journey towards spiritual maturity and a continuously deepening communion with the Son and the Father. Living in us, as St. Paul teaches in Romans 8:26, the Holy Spirit strengthens our weaknesses. "For we do not even know what is right to ask for," Paul writes, "and the Spirit intercedes for us with sighs beyond words." This divine presence guides us towards the fullness of God's love, an intimate mystical communion with the Father experienced through Christ. This communion, in turn, deepens our understanding of Christ's teachings, fostering a greater love for him, a more willing obedience to the Father's will, a spirit of boundless charity towards others, and a harmonious life within the Church.
During a mystical experience, the Christian, demonstrating docility to the Holy Spirit's action, allows himself to be loved unconditionally by the Father, mirroring the Son's complete trust and surrender to the divine will. Empowered by the Holy Spirit, he manifests the depth of his Trinitarian connection through ongoing theological exploration and a progressively impactful and persuasive evangelical witness. Operating under the influence of the Holy Spirit, he lives in communion with the Trinity, integrating this experience into the fabric of his daily life. He exemplifies the theological virtues in a remarkable and exemplary manner.
In the context of the exposition of the Trinitarian dimension, we believe it is necessary to add the Marian dimension of an authentic Christian mystical path. Thanks to the Incarnation of the Word, Mary is intimately linked to the mystery of the Divine Persons engaged in the history of salvation. The believer who, under the divine initiative, walks his path of an ever more intimate union with Christ cannot but feel the presence of the example of faith and intercession of She who gave him to man and whom Jesus himself in the person of John gave as a spiritual mother to humanity (John 19:25-27).
Ecclesial- Sacramental Dimension
All authentic Christian experience must be recognised as existing within the framework of the Church, the living Body of Christ. The Church's essential functions are the proclamation of the Divine Word and the administration of the sacraments. The Church, by virtue of its liturgical and sacramental life, fulfils a mediatory role, enabling believers to attain the culmination of their baptismal life. Consequently, Christian mysticism inherently possesses an ecclesial dimension. This necessitates understanding it not as an individualistic or subjective phenomenon, but rather as a reality intrinsically connected to the life of both the earthly and heavenly Church. Contrary to the notion of individual isolation, the mystic's experience flourishes when fully integrated into the fabric of the community. Simultaneously, the mystic is nourished by the totality of the Church's life, drawing sustenance from liturgy, sacraments, pastoral instruction, and the exemplary lives of the saints.
Christian mysticism arises and flourishes within a profound and unwavering communion with the Church. It draws sustenance from the Church's life and, consequentially, embodies a distinguished and meaningful manifestation of it. Even within the context of monasticism and eremitism, mysticism does not imply isolation from the ecclesial community. Rather, it serves to support the spiritual lives of the brethren, guiding them towards the values exemplified by the mystical experience, such as recollection, the practice of asceticism and the pursuit of intimate union with the Father, the Son, and the Holy Spirit.
A profound connection exists between Christian mysticism and the ecclesial-sacramental life. Even upon attaining the intimate unitive phase with the Triune God, mystics continue to experience communion with the Divine Persons through the sacraments. Indeed, their awareness of the sacraments as an indispensable source of nourishment for their intimate union with Christ and the Most Holy Trinity only intensifies, leading them to draw upon this grace with even greater conviction and fervour.
Interior- Operative Dimension
The mystical life is further characterised by an external-practical dimension. This is because the internal dynamism of the mystical experience translates into outward action. The believer, experiencing God's closeness and intimate presence, is compelled to express their internal transformation through the works they perform. A believer's operative testimony naturally emanates from their mystical experiences. This establishes a fundamental unity within the spiritual life, inextricably linking mysticism and external commitment. The mystic, on a pilgrimage towards the full realisation of his baptismal vows, progresses in his prayer life and communion with Christ. This transformative process empowers him to translate his inner experiences into acts of apostolate and active charity. The undeniable support of grace potentiates the faithful's capacity to practice virtue.
A vocation to intimate union with the Triune God extends to every person. Even the events, needs, and interests of daily life, rather than hindering this union, provide opportunities for growth within it. Human capacity for love is called to unfold in two distinct directions: a supreme and all-encompassing love for the Triune God, as exemplified by the first commandment, and a love for others that can potentially reach the profound heights experienced by mystics; towards the brothers loved with the intensity reached in the love of God: both expressions are an index of a single charity, that which the Lord recommends to his disciples and which emanates from the Triune God, a burning furnace of love.
Empowered by the Father through the Son and the Holy Spirit, believers experience a continual renewal, both within themselves and in their interactions with others. This ongoing transformation, guided by the Spirit, progresses towards a level of spiritual maturity achievable in this life, leading ultimately to its complete fulfilment in eternal life. A particularly insightful passage from Saint Paul sheds further light on this concept.: "Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever. Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified." (1Cor 9,24-27).
Eschatological Dimension
The inherent eschatological tension within a life lived in intimate union with Christ and the Divine Persons finds clear justification when we recognize that the Christian experiencing it has attained a level of spiritual life that can be considered, in a sense, a foretaste of eternal communion with God. Having attained this advanced stage of the spiritual life, the believer becomes definitively focused on eternal rewards. This is an inevitable consequence, considering that mysticism represents the culmination of the baptismal life. The mystical experience serves to nourish the yearning for eternal life by strengthening one's awareness of God's love, as manifested in Christ's sacrifice for our salvation. The believer is strengthened by the divine presence that he perceives in himself in an increasingly totalising way and is stimulated to aspire to eternal beatitude. The mystic has a twofold mission: to cherish and share with the world the joy of intimate union with the Lord. This not only exemplifies a baptismal journey reaching its culmination but also paves the way towards the reward reserved for the saints.
The mystic, therefore, is perpetually drawn towards the beatific vision of God. This yearning intensifies as their experience of the Most Holy Trinity deepens and becomes more profound, fueling their desire for eternal union with the Triune God in blessedness.. A defining characteristic of the mystical life is the believer's ardent desire to one day experience divine solace in the Kingdom of Heaven, accompanied by a strong compulsion to intercede for the salvation of others. Furthermore, the believer's hope for eternal life imbues their ascetic journey with profound meaning. While demanding, these practices serve as a preparation for eternal communion with the divine Bridegroom and the Holy Persons of the Father and the Spirit. Consequently, the believer endures the hardships of this journey with serenity and patience, their gaze firmly fixed on the ultimate goal of eternal life.
The theology of the cross, a hallmark of certain mystical traditions, is grounded in the promise of eternal reward from God. This perspective reframes suffering, revealing that even hardship has meaning and purpose. Mysticism and eschatological tension are inherently intertwined. Mystical experiences intensify the believer's desire for eternal bliss, leading them, alongside the eschatological tension, to relinquish an excessive attachment to earthly goods, gain strength in resisting temptation, embrace opportunities for repentance and embark readily on a path of asceticism.
Charismatic Dimension
The term "charismatic dimension" within the context of the mystical life signifies the diverse ways in which believers experience and express their faith. This variety primarily arises from the Holy Spirit's sovereign distribution of unique gifts to the Church, and additionally from individual factors like personality traits, cultural background, and social context.
With regards to the Holy Spirit's action, Saint Paul offers insightful teachings: "There are also varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the wisdom of speech, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills". (1Cor 12,4-11).
Principles that hold true for the general life of faith can be expected to apply even more so to its most elevated form, the profound union with God, experienced in the mystical life. The New Testament and the rich history of Christian spirituality provide ample evidence of this plurality and diversity. Scholars have identified distinct theological and mystical expressions associated with figures like Paul and John. Throughout Christian history, different schools or traditions of spirituality have arisen which, even in the field of mysticism, have distinguished themselves by their particularities. Benedictine, Franciscan, Dominican, Carmelite spirituality, etc., with their relative mystical experiences, are all expressions of Christian spirituality, in their own unique, original charismatic form.
Mysticism represents the pinnacle of prayer, the culmination of an ongoing dialogue of listening and response with the Holy Trinity, reaching the profound depths of the inner journey. The mystical life blossoms from a spiritual journey characterised by a remarkable synergy. On one hand, God extends a call to profound and intimate communion, offering guidance and strength. On the other hand, the individual responds wholeheartedly with commitment, embracing the divine gifts bestowed by the Most High. For those who trust in Him, God extends a guiding hand, accompanying them on a path of ever-deepening and all-encompassing love. This love manifests in a gradual increase in both intensity and tenderness. The mystical life thrives on continuous prayer and a yearning for a liberating and invigorating form of asceticism undertaken by those who embark on the path of discipleship and service. Silence and recollection are invaluable elements in this precious internal dynamic, serving as its constant source of sweetness.
Article published in the volume
L. Bianchi-R. Di Muro (edited by), In dialogo. Metodo scientifico e stile di vita, Dehoniane, Bologna 2020.
To contemplate means to gaze upon with prolonged wonder and admiration. The word originates from the Latin words "cum" and "templum." "Cum" means "with," suggesting simultaneity, shared experience, and unity. "Templum" expresses the celestial space, the portion of sky that the gaze can contain, or the temple dedicated to the divinity. The two words together express the meaning of dwelling in this celestial space, or the temple. Through the illuminating power of personal faith, the one who contemplates arrives at a profound understanding of God and the human condition. This understanding awakens a yearning for a closer connection with God and a deeper expression of love.
Mystics have been able to tell of their experience of God, which is in itself inexpressible, only by using linguistic devices such as paradox, oxymoron, tautology and metaphor. For this reason there are many points of contact between mysticism and poetry. Both poets and mystics share a need to convey their unique experiences, yet their challenge lies in articulating and communicating them. Thus, the languages of both poetry and mysticism abound in unique terms that adhere to their own internal narrative and grammatical framework. Generally, mystics choose the language of lovers, rather than strict theological terms, to express the unexpressable.
Inner freedom in the mystical journey is considered the preparatory phase for the journey towards union with God because the believer frees himself from all the bonds that would prevent him from flying into the encounter with the Most High. Those who follow the Lord to reach union with Him are called to strip themselves of all morbid attachments to the material: this kind of mortification opens the way to union with God. It is, therefore, a real path of ascent, of abnegation that is at the basis of a mystical experience because it frees the heart and mind from all slavery.
Mysticism is therefore an itinerary in seeking God, a special mission, a particular service for the Church, which is carried out in an upright manner in complete detachment from oneself and in receptivity to the Word of God. It is an experience of faith that corresponds to the biblical experience of faith of the Old and New Testaments. Authentic mysticism depends essentially on the quality of consent, total willingness to serve, the will to full donation, one's own anonymity, and the rendering of oneself as a perfect transparency of the Word of God.
INNER FREEDOM AND MYSTICISM
It shines forth in the lives of numerous figures who have enriched the life of the Church and of humanity with the gentle power of mystical union with God. A life steeped in mysticism often blossoms into acts of charity. Those who encounter this profound connection feel driven to express their love for others through practical and tangible gestures. While prayer occupies a central role in the lives of mystics, their pursuit extends to active service of their fellow human beings.
The union with God takes place according to the analogy of betrothal and marriage, according to the models represented by the Song of Songs and the Covenant that God wanted to establish with his people and of which we find traces in the Old Testament. The main proponents of this symbolism were Bernard of Clairvaux, William of Saint-Thierry, and the Carmelites John of the Cross and Teresa of Avila, following its use by Origen and Gregory of Nyssa among the Church Fathers. Man is called to be one with God, as the bride and groom become one and are in full unity. In this marital relationship, Christ is the bridegroom, while the faithful, who desires to unite with him and becomes the privileged recipient of his predilection and the revelation of his mysteries, is the image of the bride.
The believer strives, with all his strength, to give absolute priority in his life to the Lord who, in turn, fills him with his gifts and his transforming and beatifying presence. St. John of the Cross thus expresses this relationship: "In the high state of spiritual marriage with great ease and frequency the Bridegroom manifests his marvelous secrets to the soul and makes her a part of his works, since true and perfect love does not know how to keep anything hidden from the loved one. Especially he reveals to her the sweet mysteries of his Incarnation and the way of human Redemption, which is one of the most sublime works of God and therefore more delightful for the soul". (St. John of the Cross, Spiritual Canticle A, 28, 1, Rome 1998, 934).
There is another type, that of the mysticism of light, which is the divine light that invades man and pierces his darkness. In the Old Testament, God manifested himself in various ways: illuminations, lightning, visions. With the coming of Jesus Christ, the true light is revealed to humanity: this is a constant in the Johannine writings. Many Fathers, including Clement of Alexandria, Origen, Hilary of Poitiers, Gregory of Nazianzus, and Augustine, have expressed this theology. The mystic is able to better understand the divine mysteries thanks to the potentiation by God of his sensible, intellectual, and spiritual faculties. It is possible to enjoy his presence and his friendship through a light and an energy that emanates from him and pervades the individual. In the Orthodox Church, this kind of mysticism is particularly well-known: through the mystical light it is possible to see the light of God, and this process is favoured by the intensity of the prayer life.
The Carmelite mystical doctors also express this theology in their writings. In particular, St. Teresa of Avila expresses herself thus concerning the illuminations on the divine mysteries that the Lord grants to the faithful who is invaded, in all his faculties, by divine wisdom: 'It happens in such a way as to make one believe that the spirit is truly separating from the body. Although the person does not die, she has moments when she does not know whether she is in or out of the body. She believes herself to be transported entirely to a region very different from ours, where in a light that has no comparison with ours, she is shown things so great that she could not imagine them herself, not even if she worked on them for her whole life. Therefore it happens that in a single instant an infinite number of secrets are explained to her, of which she would not come to know even a thousandth part, not even if she worked for many years to order them with her imagination and intellect' (St. Teresa of Jesus, Interior Castle, VI, 5,7, Rome 1997, 890).
Another type is represented by the mysticism of absence. It is the experience of the absence of God, of aridity, of the desert or of the night. Saint John of the Cross identified this experience as a transitional phase on the path towards achieving complete communion and union with God. The faithful, abandoning himself to the transforming and sanctifying action of God, is purified in the senses, in the intellect and in the spirit to be ready to receive His presence. For Dionysius the Areopagite, the path of union with the Creator is mysterious, secret, hidden and unconventional, and one cannot reach this stage without the necessary deference, humility and purification. Man progressively arrives at the divinisation of his being, following the night of the senses, of the intellect and of the soul, while not possessing God in fullness, given the limits of his capacities.
As St. John of the Cross describes it, "I call night that state in which the appetites are deprived of taste in all things. As the natural night occurs when the light is missing and with it the visibility of all objects, a lack for which the visual power remains in the dark and without images, so the mortification of the appetites can be called the night of the soul, since the soul, renouncing the sensible taste of all things, remains empty and wrapped in darkness." (St. John of the Cross, Ascent…, I, 3,1, Rome 1998, 19).
A final type is that of contemplative mysticism. The mystical experience is the fruit of prayer that begins in a discursive way and ends, in the contemplative phase, as a simple act. In this sacred space, the faithful are profoundly stirred by the Holy Spirit, experiencing a transformative renewal. This process fully integrates them into the vortex of Trinitarian love. Prayer serves as the very foundation for the transformative journey towards union with God. It acts as a bridge of communication between the human being and God, fostering a dialogue that progressively deepens in refinement. Through this ongoing exchange, a deeper understanding and an increasingly profound communion with God are cultivated. The role of prayer in the mystical life remains undeniably pivotal, It serves as a crucial catalyst, fostering a progressively intensified and refined dialogue with God, ultimately culminating in the profound state of mystical union.
Having experienced the joys of meditation and the tribulations of aridity, the mystic arrives at a more profound state of prayer, a harbinger of divine love and inner peace. The Carmelite mystical Doctors insist on the importance of prayer and recollection to foster the mystical life. Through this process, the faithful are granted the opportunity to transcend the anxieties arising from the material world, fully surrendering themselves to the transformative presence of God. Spiritual discipline, the consistent practice of prayer, and the seeking of solitude establish the necessary foundation for achieving mystical union with God. Furthermore, these practices serve to reinforce and sustain this profound connection once established. A life steeped in fervent prayer fosters a state of constant readiness to respond to the inspirations of the Most High.
While extraordinary phenomena can be significant, they are only one aspect of the broader mystical life.
The core of this experience is a transforming communion with Christ, where a deep and personal connection leads to a profound change.
Christian mystics are those who, through baptism and a life of dedication, achieve a profound union with God.
They demonstrate that a mystical life isn't about exceptional qualities, but rather a deep trust in the merciful love of the Triune God, available to all.
THE LOVING AND MYSTERIOUS UNION OF THE PERFECT CHRISTIAN WITH GOD, WHICH INFUSES THE SOUL WITH DIVINE KNOWLEDGE
(ANCILLI)
NEWSLETTER
Add your email to subscribe to our monthly newsletter
English (UK) 
Italiano