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 Scripture texts used.in this work are taken from The New American Bible
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Washington, DC, and are_ used by permission of the copyright owner. All rights
reserved. No part of The New American Bible may be reproduced in any form or
by any means without permission in writing from the publisher.
Excerpts from The Collected Works of Saint John of the Cross, trans. by Kieran
Kavanaugh and Otilia_ Rodriguez, copyright © 1979 by the Washington
Province
.. .
of the Discalced Carmelites,. Inc. Reprinted.by the permission of ICS
Publications. ..
Excerpts from Four Qt!artets by T. S. Eliot, copyright© 1971, used by per-
.mission of Harcourt, Inc. ·
Excerpts from The Wisdom of the .Desert by ,Thomas Merton, copyright
©1960 by·.the Abbey of Gethsemani, Inc. Reprinted,by·the.permission of New
Directions Publishing Corp. · ·
.Nihil Obstat:
Rev. Joseph Zareski
Censor Deputatus
.Imprimatur:•
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Given at Syracuse, NY, on September .23, 2000 ..
-.
..,.. .

© 2003 by Ave Maria Press, Inc.

All-rights reserved. No part of. this book may be used or. reproduced in any
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Rossetti, Stephen J., 1951-

When the lion roars : a primer for the. unsuspecting mystic, I Stephen ·
J; Rossetti.
p. cm.
Includes bibliographical
.
references
. . ...
(p~
..
)~
ISBN 0-87793-985..;3 (pbk.)
·1. Mysticism. 2. Mystics. I. Title.

BV5082.3 .R67 2003

248.2'2--dc21
2002152566
CIP
 •

The lion roars-

who will not be afraid!

The Lord God speaks-.---

.

who will not. prophesy!

. . .
Amos 3:8

-
 '

To Andrew J. Rosseti
'

1982-2001
Come. my friends,
.(Tis not too late to seek a newer. world.

Pu.sh Off, and sitting well in order smite.

. .. ..
'The sound ing. furrows; for my pu~ose . holds
To· sa·I, beyo~d the sunset, and the bath.s
'
Of all the,'we.
. stern stars, until I die.
...
~

....
. . .
It may be.that the gulfs will Wash us down;·
It may be.we shall touch the Happy Isles,

.And . see that the great Achif les; whom we. knew.
·rho' much is taken, much abides; and ·tho'

We ,are, not now that strength which in the.old days

Mo.ved earth ·and heaven, ·that·which we a~e, we ·are,-·
One ·equal .temper of heroic hearts,
. . . .

Made weak by time and fate, but stron.g in will

To stri've, to seek, to find, and _not to yield.

Alfred Tennyson,
.
i'°Ulysses"
.

..

...
 Contents

Introduction 8
1. Purely a Gift 11
2. Intoxicated on God; s Milk 15
3. Ever More the Beginner 20
. . •.

4. Friends of God 24.

5. Facing Sin Is Freedom 29
6. Judge Not 34
.
7. The Need to Be Guided ~o
8. Living for God Alone 46
•

9. Thy Will Be Done 51

10. Waiting 56
11. God Is the Present 60
12. Pray Always 65:
13. 'Praying Is Breathing 70
14. Munching on·Jesus 75
15. The Scriptures Are. Our Consolation 81
16~ Ecstasies.Are a Distraction 85
17. Flee 'From Locutions 89
18. Seek Mercy, Not Suffering 95
.' .. . .

19. Knowing by Not Knowing 100

20. Safe.Harbor From Evil. 106 •

21. Our Radiantly Humble God 111

2~ The Soundof God 117
23~ The Noisy Distractions .of Humanity 122
24. Bearer of God's Joy·· 129 . .

.25. Bearers of God ..

135
26. A Life·Hiddenin·the Triune God. 141
•

27. In the End Is iyly· Beginning 147

..

Notes 153
Selected. Bibliography 157
 Introduction
. . .

A Christian mystic is.first of all a Christian,

but what is implicit ·in the. Christian life becomes,
in the mystic~ explicit.

CHRISTIANITY
.
CANNOT
.
SURVIVE IN TI:IIS . WORLD, OR IN OUR
. own lives, ·without its mystical rootsw In this sense, mysti-
cism is not the reception of extraordinary; miraculous
experiences. Rather, the.mystic is one w~o is fully alive in
a vibrant·relationship with God. The mystic's God is not
a distant, foreboding power, btit the Intimate One who is
here and.now. . .

· Our hearts· yearn and indeed, demand, a dynamic

''now'' relationship with God. ·we were meant for .stich an
·intimacy. We will.taste something of the mystical.life in our
day or else our faith, trying to exist in this barren world,
will dry up. It is not so much that_ mystics have something _
·that others do not. Rather, they are beacons pointing each
of us to a divine intimacy that God offers to all.
I have met such beacons in my life. I remember well a
hermit who was such a beacon for me. I also remember an
older married woman who showed me something of the
face of God~ And I recall a kind and gentle pastor who
likewise helped to point the way~ It is clear to me that each
of them was. fed daily on the bread of_ God. They were
slowly transformed. as they inhaled the breath of God.
Divine life flowed through them and, many times, radiat-
ed ·from their faces and in their eyes. They had a joy and
8
 Introduction 9
. . .

peace that I found inviting. Their ,mystical roots kept

them steady; even in times of great suffering. ·
It was not my intention to write this book. Speaking of
the mystical life in prose is impossible. By its very nature,
a direct experience of. God is beyond words. Such a truth
is. better expressed in poetry, art, musicr and symbol,
although the very best approach to mysticism is a rever-
ent silence. To stand before God, and in God, stuns the.
soul into silence. What wells up in the.heart. seems deflat-
·ed when put into words.
But an inspiration touched me one day, of all times,
'.While getting a haircut. A simple thought. passed into my
heart:
.
I should ·write a book. It.
would be .
a.
book
. .
that.
speaks to people of_ today about th.e.mystical life. I would
share with them. something of the wisdom of the great
. masters of this life. Indeed, I have been nourishediby their
. . .

words, and most importantly,, I have shared in their

spirit, which is very muc}j alive even now. Perhaps it was ;

they who spoke, to me-that. day. .

Subsequently, I dismissed the thought to write a book.
. . .. . .

.But it surfaced again and again, with ah increasing insis-

tency. ·r:n fact, ·it began to be a constant. Iinote''· sounding in
the recesses of my consiue~ I recalled the words of
Saint Paul who said, ''for an obligation has been imposed
on me, and woe to me. if I do not.preach:it!'' (1Cor9:16) ..
So, too, I knew that God would not let me rest until .I had
. . . .

finished this book. Now, it is finished. '

·Nevertheless, it was a daunting task. conveying the

complexity and yet stunning simplicity of the life of the
Spirit. But there were so many times that; in the writing of
these chapters, I became filled with a powerful ·emotion. I
was overcome with. ·the loving im111:ensity of .God. ''O
Bonitas!'' as the hermit and mystic .Bruno would often
exclaim. 0 what goodness is our God! See how the Lord
blesses us when we do the divine bidding.
- _ I ·would like everyone to be filled with this wonder. I
would like everyone to know and to be filled with the
goodness of our God~ In the pages to come, I will speak· of
10 WHEN THE LION ROARS

the simple truth that God is with us. The divine presence
fills all of creation and every corner of our lives.
:By convention I will speak sometimes of _God using a
masculine pronoun. While God is beyond.human gender,
the mystical ·1ife is incredibly personal and demands the
use of personal-pronouns. Unfortunately, our· language is
limited. But what must be communicated is an intimacy
with the divine that is immediate, overwhelming, and
personal.
To be. alive, to be a· pas~onte Christian today, is to be
a mystic, someone. who has been.blessed directly and pro-
foundly by the i.mmediate Intervention of Goq. If you
have not. been so blessed, read on. There must be a reason
why God has placed this book in your hands. If you have
received such graces,! hope that this little book: is of some
help as you, try ·to. navigate the sometimes treacherous
waters of grace and delusion, of mysticism and madness.
In the end, the life of the Christian mystic is pro-
foundly simple: give thanks always. Pray constantly. And
let the. words .of Bruno well up in. your heart as you cry
out, ''O BonitasI'' 0 what a wonderful God!
. . . . . . .

••
•

.
---ure y a
.•

THIS
.
BOOK
.
IS FOR.AND ABOUT MYSTICS,. CHRISTIAN'MYSTICS.BY
''mystic," I-do not mean someone who necessarily has
had
.
extraordinary
.
supernatural experiences, although
these sometimes do occur. Nor am I speaking of those
. . .

who claim to possess a hidden knowledge of. a secret spir-

itual realm. Rather, Christian mystics are. those who live.
the Christian life ''with the gloves off." What is. often
·implicit in the life of Christians is revealed more plainly
in the mystics. These men and women experience· direct...;
ly and powerfully the dynamic and overwhelming Truth.
And they can say without. hesitation, as did the prophet
Amos, that the Lion has roared.
This· may seem like a pretty rarefied .group. After all,
'how many authentic mystics are there in the world today?
Does our faith not tell. us that there is no ·new public reve:-
lation of God after the revelation that was Jesus? Indeed,
there is no need for any additional public· revelation;

11
 12 WHEN THE LION ROARS

Jesus is the complete revelation; of God. Everything that

can and needs to be .said about God has· been said in the
. . . . . . .

p·erson of Jesus. So, why should we puf, any credence in

the idea that God continues to reveal himself?
The answer lies in the sheer overflowing generosity of
God. It is the divine generosity that gives ·rise to the
plethora of private. revelations today. My experience lis-
tening to people today is that one could easily argue that
God is revealing himself as often and as powerfully today
as at anytime in human history. The.scriptures tell'us that
. . ·. . .

our God gives in abundance: ''a good measure, packed

together, shaken down, arid overflowing, will.be poured
into your lap'' (Lk 6:38). It is the very nature of God~ s
boundless loye to overflow the. heavens and to shower
blessings upon us. It would be contrary to God's very
nature for the flowing waters of divine self-revelation to
dry up. God cannot not bless us! And there. is no greater
. .

. blessing that God can bestow than le~ting us taste his very
self. God's best.and greatest giftis himself.
God wants all of us in every walk of life to taste the
divine goodness. God wants to share with us everything
that·is his. It is the divine will that we be completely taken
:up into God's overwhelming joy: ''I have told you this so
that.my joy might, be in you and your joy might be com-
plete:' (Jn 15:11). God:wants us to be: one with him.
Mystics are not part of a small, elite,, society that has
attained some special status by its own work. Rather, mys-
tics are people· who have. come to experience. ·the intense,. per- .
sonal desire God has to.share himself with us: ''I have eagerly
desired to eat this Passover with you'' (Lk 22:15). That
Passover meal is.himself. Jesus longed to share his very
self with the disciples. · .
Mystics achieve nothing by their· own merits; they
have simply learned to fix their gaze. upon the Lord and
to open their hearts to .his boundless goodness. If their
hearts are, ·full of joy and their eyes radiate a spiritual
light, it' is because the Lord himself has done this. ·It
sounds incredibly simple.... .- and it is.

...
 .Purely a Gift
. .
1-3

Disappointed? Naaman, the army commander of

Aram, asked for a special grace. from the prophet Elisha to
cure his leprosy. Naaman was expecting to be told to do
somethirig unusual or difficult. He was advised, ho-w:ev-
er, only to wash seven times in the .Jordan River. He was
angered at the advice. He expected something much
more difficult, and so he left the prophet's presence
believing that his petition had not been granted. But his
servants pleaded with him, ''If the prophet. had told ·you
_to do s_omething extraordinary, would you not.have done
it? All the more. now, since. he said to you, 'Wash and be
clean,' should you do as he said'' (2 Kgs 5:1·3). He washed
.in the Jordan and he was made whole. .
If you are looking for ~ome secret ·recipe. or special
exercise that will turn you into a mystic, you:will be. dis-
appointed. If you are seeking a special secret way, your
desire is for magic, not Christian mystic~ Th.ere is no
special.mantra, no magic. place, and certainly·no :q:i.edita-
tion technique.that automatically.brings down the divine ·
presence. This search for '"the mystical.secret'' is a recur-
ring temptation for every would-be guru and the error of
many who desire to ;travel this road. God is not a divine
slot machine that gives out the. coins of grace when 'the
.right numbers appear.
God is a divine person who sheds his love freely and
without cost. God's voice reverberates ·throughout
. .

creation proclaiming his invitation:

•

All you who are thirsty,

come to the water!
. . .

You who have. no money,

come, receive grain ·and eat;
Come, without paying and without cost; --
drinkwine and milk! (Is 55:1)

_ It seems so simple, and iti is simple. But it is a divine

- simplicity that takes a lifetime, and maybe moret:for weak
.humans to enter. As ·the· mystic Ther:ese -of Lisieux
14 WHEN THE LION ROARS

exclaimed, ''Everything is a g:race!''l Learning to accept

the utter gratuity of grace is abhorrent to us. Such a com-
pletely undeserved gift ·places us· totally in God's debt.
And it tells us clearly that we are creatures and he is the
Creator. ·
· Can you stand, for even a brief moment, to let go of
control? The magician col).trols the illusion, but the mys-
tic abandons all human. control ·to be open to the Other.
This,·too, is a message that is easy to accept.in theory, but
'• .. . . .

one that takes a lifetime to learri in practice. Stich humili-

ty requires a co~plet transformation. -
· God is boundless generosity. TastingGod.is . purely·a
gif~. We only need to open our hearts and hands to receive
this· gift. This is the first lesson and it is the. last.lesson. If
you take, in nothing else, this is enough. Read this simple
. ...

chapter many times~ Read it again and again. Learn it;

meditate upon.it. As the days pass.£1nd you:travel farther
·down the mystical road, the words· will. ring truer with
each passing year. A good sign of authentic progress on
this path is to recognize. more fully, with each passing day;
this truth: all is grace; all is·God's gift. ,

"

..

~.
f
>

Intoxicate·-
.

•
on 1 ~.

BEGINNERS
. .
ON THE MYSTICAL ROAD
.
USUALLY. START WITH A
.kind. of honeymoon period. God often showers blessings
and consolatiqns on the begin~r in considerable.
abundance. It is a time o·f intense spiritual fervor and can
.inaugurate a powerful ''second conversion." ~e .first
conversion is the acceptance of faith and a desire to lead
a Christian life. The second conversion is a decision to
walk the ''narrow path," a dedication of one's self to liye
direct!y and totally for God. ·· ·
During the time of consolations, one comes to recog7
nize that all is ''straw'' compared to the beauty and
. _ grandeur of God, as Thomas Aquinas learned in his own
mystical experience. Toward the end of his l.ife, Thomas

15
 16 WHEN
. THE LION
. . .RbARS

. .
received a powerful revelation and subsequently said,
;, All that I have wri~ten appears to be as so much straw
after the things that have been revealed to me~'2 Indeed,
compared to God, human works are so much straw.
Beginning the spiritual journey .is a time of a new
awareness of God. It is a time full of promise.~It begins an
explicit walking of the path toward union with God. Like
the newly married couple, there are often many moments
of bliss and an experience of a· love that is boundles~.
Indeed, the beginning of the mystical life.is often a special
time of consolations in which God seems particularly
generous in bestowing special graces on the mystical
·neophyte. . . .

But beginners; being showered with God's consola-

tions, almost always have a distorted view of themselves
that may be increasingly filled with spiritual hubris or
pri.de. John of the Cross, the ''mystical doctor," said ·the
! conduct of beginners in the spiritual journey is ''very
weak and imperfect ... their motivation for their spiritu-
al works and· exercises is the consolation and satisfaction
. . . . . .

they experience in them." They may nurture a ''secret

pride.'' He added that they become judgmental: ''In their
hearts they condemn others who do not seem to have the
kind of devotion they would like them to have.''3
Early in. ·the mystical path, when we are .filled with
consolations and special graces, it is common to develop
this spiritual pride. We may judge others' spirituality and
find. them wanting. We secretly believe that we are won- .
derfully spiritual persons who are .very close to final
union with God. We may even have a desire to teach
others the ''right'' way, even. those who haye walked
. . the
spiritual path for many years. Beginners are full of fervor
and t~eir enthusiasm is a great gift for everyone. But their
spiritual arrogance can be: tiresome.
The beginning of· the mystical.path also carries with it•
some unique dangers. In the beginning, everything spiri-
tual and ascetical seems. easy~ The beginner may:take on
significant penances and may even engage in more
 Intoxicated on God's Milk .17

extreme forms of asceticism. This can be dangerous to the

bod)T, the mind, and the spirit.
When people begin the spiritual journey, they almost
never have. a balanced view of the place of ascetical prac-
tices~ They, as yet, do not. realize in their hearts that the
consolations they are experiencing are purely a grace.
•
Beginners are prone to believe that if they live an asceti~
cal and pure life, these consolations will continue, per-
haps even.increase. And, in the midst of consolations that
place the body, psyche, and spirit in a state of euphoria,
ascetical practices do not seem difficult and may actually
be welcome.
This is a normal state for beginners. Yet, it can also be
. .

quite dangerous. The most dangerous part of all is that

·beginners, as part. of their spiritual. egotism1 may set
themselves up as their own teachers and guides. Thus,
. . they may blindly charge ahead unchecked.
What should novice mystics do? The first step is to
give thanks for this special time of consolation and for the
generosity that God ·is showing. In addition, we must
begin to take in the truth that God's grace is purely a gift,
completely gratuitous. It is not a reward for anything ·we
have done. Nor.can it be bought by ascetical practies~
The second step is to try to accept the fact that this
time of consolation, as wonderful as it is, is the. ''milk'' of
'"

God and not ''solid food'' (Heb 5:12-13). The milk is exhil-
arating and an im.portant part of.the journey. But its pres-
ence should tell us that the journey is·just beginning, not I

almost· ending. We do not eschew these special graces,

nor should we become too attached to them. But it :is,
indeed, difficult not to become too attached to the milk of
God. It is very intoxicating. Perhaps it is for this reasqn
that it will disappear soon.enough.
The truth comes to the fore when these early
. .
consola-
tions disappear. As John of the Cross teaches us:
. ..

It should be known, then, that God nurtures and

caresses the soul, after it has been resolutely con-
verted to His service, like a loving mother who
 18 WHEN THE LION .ROARS

warms her child with the heat of her bosom, nurses

it with good milk and tender food, and carries and
caresses it in her arms,. But as the child grows older,
the mother .. ·~ sets.the child down from.her arms,
letting it walk on its own feet so that it. may put
aside the habits of childhood and grow accustomed
to greater·and more important things.4
When themilk·is withdran~ some beginners become.
angry. They are angry at God and may abandon the spir~
itual life altogether. Clearly, their motive in following the
mystical path was the consolations ·they received, that. is(
what they· were getting· out of it. But one cannot fo~lw
the mystic path with such self-centered a~pirtons. In the
end, we must focus our eyes on God. Our delight must be
·in fulfillinghis will. Letting· go of.self to.focus on another
may be difficult for many in our _~arcist; age.
Other beginners, once themilk'·of God's consolations
· is withdrawn, may grasp for control; that is; they may try
. .

to recapture the ''right'' external circumstances so that the .

.consolations will return.. They may go back to the sites
where the graces were first received. They may try to
remember the _prayers they were praying or what they
were doing when they first received God's favor.
Unfortuae!~ these. efforts are futile and only exacerbate
their frustration. ·
Others may take
. . ...
the withdrawal of God's milk as a
. '

sign .of personal failure. They may scan through ·their

lives trying to figure. out what sin they had committed. Or
they may double t~eir ascetical efforts assuming that they
.have not been ''holy enou.gh'' to merit more consolations.
These people are likely to become downc~st and
discouraged.
At such a moment, a wise spiritual director can be a
life-saving grace.5 :f\lso, grieving the loss of God's milk
would be appropriate. It is good for people to mourn the.
loss of;their childhood as they move into adulthood, Our
spiritual childhood was a wonqerful time. We grieve its
loss and we give thanks for the graces receivea.
 Intoxicated 011 God's Milk 19

Most of all, we must learn the prayer of trust. God will

surely lead us. We must learn to trust his lead. This is the.
spiritual insight contained in the mystical work by'Jean-
Pierre de Caussade. He wrote that true holiness means:
We lovingly accept all that God· sends us at each
- moment of the day ... we accept what very often,
we cannot avoid, and endure, with love and resig-
nation things which could cause us weariness and
disgust.6 ·

Thus, we move forwad~

.·
We are confident in whatev-
. . .

er comes our way, whether it be directly or indirectly

from the hand of God. Even if what comes our way is evil,
we know that God can make good come.·of it: ''We know
that all things work for good ·for those who love God''
(Rom 8:28). ~ ·
In the midst of consolations, we. feel very holy and
. . . . .
.. very special. But when the ,~ilk
. .
of'. God disappears and
we ''return to earth;'' we feel a bit humbled and very
ordinary. Than~ God that we are brought'back to earth,
lest we be, swallowed up in our spiritual pride! A drop of
humility and a sense of our frail humanity are more ·
salvific, than any sweet consolation. .
Once the milk of God has been withdrawn; the novice
is now ready to.begin the mystical journey in earnest.

-.
 •

ore

HAVING. TASTED
.
Goo's MILK AND GIVEN THANKS; WE MAY FEEL
..

immediately desirous of preaching to others or heading

off on a personal crusade. to change the. world. This is
almost always a misguided impulse. . . . "'
Paul of Tarsus, after having had his mystical
experience, spent three years in the desert in spiritual
preparation. Initially, he had been struck blind by an
overwhelming experience of the.risen Lord~ He wandered
·into Damascus as a blind man until .a member of the
Christian community, Ananias, laid hands on him
(Acts 9:1-19). His public ministry began only after a long
period of preparation in the desert, a time of three years.
Similarly, Catherine of Siena, another great mystic, spent

20 '

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