A Medley of Potpourri: Jan 7, 2025

Tuesday, January 7, 2025

Cloud seeding

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Cloud_seeding

Cloud seeding is a type of weather modification that aims to change the amount or type of precipitation, mitigate hail or disperse fog. The usual objective is to increase rain or snow, either for its own sake or to prevent precipitation from occurring in days afterward.

Cloud seeding is undertaken by dispersing substances into the air that serve as cloud condensation or ice nuclei. Common agents include silver iodide, potassium iodide, and dry ice, with hygroscopic materials like table salt gaining popularity due to their ability to attract moisture. Techniques vary from static seeding, which encourages ice particle formation in supercooled clouds to increase precipitation, to dynamic seeding, designed to enhance convective cloud development through the release of latent heat.

Methods of dispersion include aircraft and ground-based generators, with newer approaches involving drones delivering electric charges to stimulate rainfall, or infrared laser pulses aimed at inducing particle formation. Despite decades of research and application, cloud seeding's effectiveness remains a subject of debate among scientists, with studies offering mixed results on its impact on precipitation enhancement. Some studies suggest it is "difficult to show clearly that cloud seeding has a very large effect".

Environmental and health impacts are considered minimal due to the low concentrations of substances used. But concerns persist over the potential accumulation of seeding agents in sensitive ecosystems. The practice has a long history, with initial experiments dating back to the 1940s, and has been used for various purposes, including agricultural benefits, water supply augmentation, and event planning. Legal frameworks primarily focus on prohibiting the military or hostile use of weather modification techniques, leaving the ownership and regulation of cloud-seeding activities to national discretion. Despite skepticism and debate over its efficacy and environmental impact, cloud seeding continues to be explored and applied in regions worldwide as a tool for weather modification.

Methods

Salts

The most common chemicals used for cloud seeding include silver iodide, potassium iodide and dry ice (solid carbon dioxide). Liquid propane, which expands into a gas, has also been used. It can produce ice crystals at higher temperatures than silver iodide. After promising research, the use of hygroscopic materials, such as table salt, is becoming more popular.

When cloud seeding, increased snowfall takes place when temperatures within the clouds are between −20 and −7 °C. Freezing nucleation is induced by the introduction of substances similar to silver iodide, which has a crystalline structure like ice.

In mid-altitude clouds, the usual seeding strategy has been based on the fact that the equilibrium vapor pressure is lower over ice than over water. The formation of ice particles in supercooled clouds allows those particles to grow at the expense of liquid droplets. If sufficient growth takes place, the particles become heavy enough to fall as precipitation from clouds that otherwise would produce no precipitation. This process is known as "static" seeding.

Seeding of warm-season or tropical cumulonimbus (convective) clouds seeks to exploit the latent heat released by freezing. This strategy of "dynamic" seeding assumes that the additional latent heat adds buoyancy, strengthens updrafts, ensures more low-level convergence, and ultimately causes rapid growth of properly selected clouds.Cloud seeding chemicals may be dispersed by aircraft or by dispersion devices on the ground (generators or canisters fired from anti-aircraft guns or rockets). For release by aircraft, silver iodide flares are ignited and dispersed as an aircraft flies through the inflow of a cloud. When released by devices on the ground, the fine particles are carried downwind and upward by air currents after release.

Electric charges

Since 2021, the United Arab Emirates have been using drones equipped with a payload of electric-charge emission instruments and customized sensors that fly at low altitudes and deliver an electric charge to air molecules. This method produced a significant rainstorm in July 2021. For instance, in Al Ain it rained 6.9 millimeters on 20–21 July.

Infrared laser pulses

An electronic mechanism was tested in 2010, when infrared laser pulses were directed to the air above Berlin by researchers from the University of Geneva. The experimenters posited that the pulses would encourage atmospheric sulfur dioxide and nitrogen dioxide to form particles that would then act as seeds.

Effectiveness

Whether cloud seeding is effective in producing a statistically significant increase in precipitation is a matter of academic debate, with contrasting results depending on the study in question and contrasting opinion among experts.

A study conducted by the United States National Academy of Sciences failed to find statistically significant support for cloud seeding's effectiveness. Based on its findings, Stanford University ecologist Jerry Bradley said: "I think you can squeeze out a little more snow or rain in some places under some conditions, but that's quite different from a program claiming to reliably increase precipitation." Data similar to that of the NAS study was acquired in a separate study conducted by the Wyoming Weather Modification Pilot Project, but whereas the NAS study concluded that "it is difficult to show clearly that cloud seeding has a very large effect", the WWMPP study concluded that "seeding could augment the snowpack by a maximum of 3% over an entire season."

In 2003, the US National Research Council (NRC) released a report stating, "science is unable to say with assurance which, if any, seeding techniques produce positive effects. In the 55 years following the first cloud-seeding demonstrations, substantial progress has been made in understanding the natural processes that account for our daily weather. Yet scientifically acceptable proof for significant seeding effects has not been achieved".

A 2010 Tel Aviv University study claimed that the common practice of cloud seeding to improve rainfall, with materials such as silver iodide and frozen carbon dioxide, seems to have little if any impact on the amount of precipitation. A 2011 study suggested that airplanes may produce ice particles by freezing cloud droplets that cool as they flow around the tips of propellers, over wings or over jet aircraft, and thereby unintentionally seed clouds. This could have potentially serious consequences for particular hail stone formation.

In 2016, Jeff Tilley, director of weather modification at the Desert Research Institute in Reno, claimed that new technology and research has produced reliable results that make cloud seeding a dependable and affordable water supply practice for many regions. Moreover, in 1998 the American Meteorological Society held that "precipitation from supercooled orographic clouds (clouds that develop over mountains) has been seasonally increased by about 10%."

Despite the mixed scientific results, cloud seeding was attempted during the 2008 Summer Olympics in Beijing to coax rain showers out of clouds before they reached the city in order to prevent rain during the opening and closing ceremonies. Whether this attempt was successful is a matter of dispute, with Roelof Bruintjes, who leads the National Center for Atmospheric Research's weather-modification group, remarking, "we cannot make clouds or chase clouds away".

Impact on environment and health

With an NFPA 704 health hazard rating of 2, silver iodide can cause temporary incapacitation or possible residual injury to humans and other mammals with intense or chronic exposure. But several detailed ecological studies have shown negligible environmental and health impacts. The toxicity of silver and silver compounds (from silver iodide) was shown to be of low order in some studies. These findings likely result from the minute amounts of silver generated by cloud seeding, which are about one percent of industry emissions into the atmosphere in many parts of the world, or individual exposure from tooth fillings.

Accumulations in the soil, vegetation, and surface runoff have not been large enough to measure above natural background. A 1995 environmental assessment in the Sierra Nevada of California and a 2004 independent panel of experts in Australia confirmed these earlier findings.

"In 1978, an estimated 3,000 tonnes of silver were released into the US environment. This led the US Health Services and EPA to conduct studies regarding the potential for environmental and human health hazards related to silver. These agencies and other state agencies applied the Clean Water Act of 1977 and 1987 to establish regulations on this type of pollution."

Cloud seeding over Kosciuszko National Park – a biosphere reserve – is problematic in that several rapid changes of environmental legislation were made to enable the trial. Environmentalists are concerned about the uptake of elemental silver in a highly sensitive environment affecting the pygmy possum, among other species, as well as recent high-level algal blooms in once pristine glacial lakes. Research 50 years ago and analysis by the former Snowy Mountains Authority led to the cessation of the cloud seeding program in the 1950s with non-definitive results. Formerly, cloud seeding was rejected in Australia on environmental grounds because of concerns about the pygmy possum. The claims of negative environmental impact are disputed by peer-reviewed research, as summarized by the International Weather Modification Association.

History

In 1891, Louis Gathmann suggested shooting liquid carbon dioxide into rain clouds to cause them to rain. During the 1930s, the Bergeron–Findeisen process theorized that supercooled water droplets present, while ice crystals are released into rain clouds, would cause rain. While researching aircraft icing, General Electric (GE)'s Vincent Schaefer and Irving Langmuir confirmed the theory. Schaefer discovered the principle of cloud seeding in July 1946 through a series of serendipitous events. Following ideas he and Langmuir generated while climbing Mt. Washington in New Hampshire, Schaefer, Langmuir's research associate, created a way of experimenting with supercooled clouds using a deep freeze unit of potential agents to stimulate ice crystal growth, i.e., table salt, talcum powder, soils, dust, and various chemical agents with minor effect. Then, on July 14, 1946, he wanted to try a few experiments at GE's Schenectady Research Lab.

He was dismayed to find that the deep freezer was not cold enough to produce a "cloud" using breath air. He decided to move the process along by adding a chunk of dry ice just to lower the temperature of his experimental chamber. To his astonishment, as soon as he breathed into the deep freezer, he noted a bluish haze, followed by an eye-popping display of millions of microscopic ice crystals, reflecting the strong light rays from the lamp illuminating a cross-section of the chamber. He instantly realized that he had discovered a way to change super-cooled water into ice crystals. The experiment was easily replicated, and he explored the temperature gradient to establish the −40 °C (−40 °F) limit for liquid water.

Within the month, Schaefer's colleague, the atmospheric scientist Bernard Vonnegut, was credited with discovering another method for "seeding" super-cooled cloud water. Vonnegut accomplished his discovery at the desk, looking up information in a basic chemistry text and then tinkering with silver and iodide chemicals to produce silver iodide. Together with Professor Henry Chessin, of SUNY Albany, a crystallographer, he co-authored a publication in Science and received a patent in 1975. Both methods were adopted for use in cloud seeding during 1946 while working for GE in the state of New York.

Schaefer's method altered a cloud's heat budget; Vonnegut's altered formative crystal structure, an ingenious property related to a good match in lattice constant between the two types of crystal. (The crystallography of ice later played a role in Vonnegut's brother Kurt Vonnegut's novel Cat's Cradle). The first attempt to modify natural clouds in the field through "cloud seeding" began during a flight that began in upstate New York on 13 November 1946. Schaefer was able to cause snow to fall near Mount Greylock in western Massachusetts after he dumped six pounds (2.5 kg) of dry ice into the target cloud from a plane after a 60-mile (100 km) easterly chase from the Schenectady County Airport.

Dry ice and silver iodide agents are effective in changing super-cooled clouds' physical chemistry, and thus useful in augmenting winter snowfall over mountains and, under certain conditions, in lightning and hail suppression. While not a new technique, hygroscopic seeding for enhancement of rainfall in warm clouds is enjoying a revival, based on positive indications from research in South Africa, Mexico, and elsewhere. The hygroscopic material most commonly used is table salt. It is postulated that hygroscopic seeding causes the droplet size spectrum in clouds to become more maritime (bigger drops) and less continental, stimulating rainfall through coalescence. From 1967 to 1972, the U.S. military's Operation Popeye cloud-seeded silver iodide to extend the monsoon season over North Vietnam, specifically the Ho Chi Minh Trail. The operation extended the monsoon period an average of 30 to 45 days in the targeted areas. The 54th Weather Reconnaissance Squadron carried out the operation to "make mud, not war".

One private organization that offered, during the 1970s, to conduct weather modification (cloud seeding from the ground using silver iodide flares) was Irving P. Krick and Associates of Palm Springs, California. They were contracted by Oklahoma State University in 1972 to conduct a seeding project to increase warm cloud rainfall in the Lake Carl Blackwell watershed. That lake was, at that time (1972–73), the primary water supply for Stillwater, Oklahoma, and was dangerously low. The project did not operate for a long enough time to show statistically any change from natural variations.

An attempt by the U.S. military to modify hurricanes in the Atlantic basin using cloud seeding in the 1960s was called Project STORMFURY. Scientists tested four hurricanes across eight days and observed decreased wind speeds of 10% to 30% on four of these days. They originally attributed the lack of results to faulty execution, but the results came into question because of the lack of supercooled water in the hurricane and the inability to determine if the effects were due to human intervention or the natural processes of hurricanes.

Two federal agencies have supported various weather modification research projects, which began in the early 1960s: The United States Bureau of Reclamation (Reclamation; Department of the Interior) and the National Oceanic and Atmospheric Administration (NOAA; Department of Commerce). Reclamation sponsored several cloud-seeding research projects under the umbrella of Project Skywater from 1964 to 1988, and NOAA conducted the Atmospheric Modification Program from 1979 to 1993. The sponsored projects were carried out in several states and two countries (Thailand and Morocco), studying both winter and summer cloud seeding. From 1962 to 1988 Reclamation developed cloud seeding applied research to augment water supplies in the western U.S. The research focused on winter orographic seeding to enhance snowfall in the Rocky Mountains and Sierra Nevada, and precipitation in coast ranges of southern California. In California Reclamation partnered with the California Department of Water Resources (CDWR) to sponsor the Serra Cooperative Pilot Project (SCPP), based in Auburn, to conduct seeding experiments in the central Sierra. The University of Nevada and Desert Research Institute provided cloud physics, physical chemistry, and other field support. The High Plains Cooperative Pilot Project (HIPLEX) focused on convective cloud seeding to increase rainfall during the growing season in Montana, Kansas, and Texas from 1974 to 1979.

In 1979, the World Meteorological Organization and other member-states led by the Government of Spain conducted a Precipitation Enhancement Project (PEP) in Spain, with inconclusive results due probably to location selection issues.

Reclamation sponsored research at several universities, including Colorado State University, the Universities of Wyoming, Washington, UCLA, Utah, Chicago, NYU, Montana, and Colorado, and research teams at Stanford, Meteorology Research Inc., and Penn State University, and the South Dakota School of Mines and Technology, North Dakota, Texas A&M, Texas Tech, and Oklahoma. Cooperative efforts with state water resources agencies in California, Colorado, Montana, Kansas, Oklahoma, Texas, and Arizona assured that the applied research met state water management needs. HIPLEX also partnered with NASA, Environment Canada, and the National Center for Atmospheric Research (NCAR). From 2002 to 2006, in cooperation with six western states, Reclamation sponsored a small cooperative research program called the Weather Damage Modification Program.

In the U.S., funding for research has declined in the last two decades. But the Bureau of Reclamation sponsored a six-state research program from 2002 to 2006 called the "Weather Damage Modification Program". A 2003 study by the United States National Academy of Sciences urges a national research program to clear up remaining questions about weather modification's efficacy and practice.

In Australia, the Commonwealth Scientific and Industrial Research Organisation (CSIRO) conducted major trials between 1947 and the early-1960s:

1947–1952: CSIRO scientists dropped dry ice into the tops of cumulus clouds. The method worked reliably with clouds that were very cold, producing rain that would not have otherwise fallen.
1953–1956: CSIRO carried out similar trials in South Australia, Queensland and other states. Experiments used both ground-based and airborne silver iodide generators.
Late 1950s and early 1960s: Cloud seeding in the Snowy Mountains, on the Cape York Peninsula in Queensland, in the New England District of New South Wales, and in the Warragamba catchment area west of Sydney.

Only the trial conducted in the Snowy Mountains produced statistically significant rainfall increases over the entire experiment.

Hydro Tasmania (at the time still known as the Hydro Electric Commission) began experimenting with cloud-seeding over lake catchments in central Tasmania in the early 1960s in order to determine if their electricity-producing dams could be kept at high water levels through cloud seeding. Tasmania proved to be one place where cloud seeding was highly effective. Various trials were undertaken between 1964 and 2005, and again between 2009 and 2016, but none have taken place since then. Hydro Tasmania also undertook soil and water survey samples and found negligible trace elements of the materials used for cloud seeding (such as silver iodine), and determined it did not have a detrimental effect on the environment.

An Austrian study to use silver iodide seeding for hail prevention ran during 1981–2000, and the technique is still actively deployed there.

Asia

China

The largest cloud seeding system is in the People's Republic of China. They believe that it increases the amount of rain over several increasingly arid regions, including its capital city, Beijing, by firing silver iodide rockets into the sky where rain is desired. There is even political strife caused by neighboring regions that accuse each other of "stealing rain" using cloud seeding. China used cloud seeding in Beijing just before the 2008 Olympic Games in order to have a dry Olympic season. In February 2009, China also blasted iodide sticks over Beijing to artificially induce snowfall after four months of drought, and blasted iodide sticks over other areas of northern China to increase snowfall. The snowfall in Beijing lasted for approximately three days and led to the closure of 12 main roads around Beijing. At the end of October 2009 Beijing claimed it had its earliest snowfall since 1987 due to cloud seeding. According to "research paper from Tsinghua University, the Chinese weather authorities used weather modification to ensure the sky was clear and lower air pollution" on July 1, 2021. The Chinese Communist party celebrated its centenary on July 1 with a major celebration. The celebration took place in Tiananmen Square. The paper was published on November 26, 2021 in a peer-review journal called Environment Science (via South China Morning Post). The research shows that the Chinese government used cloud-seeding techniques to force rainfall the evening before the celebration event. This rainfall lowered the amount of PM2.5 pollution by more than two-thirds. That helped improve the air quality at the time from "moderate" to "good".

India

In India, cloud seeding operations were conducted during the years 1983, 1984–87, and 1993–94 by the Tamil Nadu Government due to severe drought. In the years 2003 and 2004 Karnataka government initiated cloud seeding. Cloud seeding operations were also conducted in the same year through US-based Weather Modification Inc. in the state of Maharashtra.

The company Srishti Aviation is actively involved in air defense with two Cessna 340 aircraft for its cloud seeding operations. On the ground at the radar facility the Meteorologist assigns the pilots the cloud that has a high concentration of super cooled liquid water. The aircraft will find the altitude where the temperatures are about -5 °C. This is the altitude at which the seeding agent is most active.

Pakistan

Pakistan has undergone its first-ever artificial rain experiment using cloud seeding, in a move carried out with the help of the United Arab Emirates.there was drizzle in 'at least 10 areas' of Lahore, consistently ranked the most polluted city in the world.

On Friday, November 15, 2024, Pakistan successfully conducted a cloud seeding operation using locally developed technology, resulting in artificial rainfall to tackle the region’s smog crisis. The Meteorological Department confirmed rainfall in Jhelum, Gujar Khan, Chakwal, and Talagang, attributing it to the cloud seeding effort. Cloud seeding was conducted around 2 p.m., with subsequent rainfall observed within hours in Jhelum and Gujar Khan.

Indonesia

In Jakarta, cloud seeding was used to minimize flood risk in anticipation of heavy floods in 2013, according to the Agency for the Assessment and Application of Technology.

Iran

In 1946, the Iranian government tried to fertilize Iran's clouds with the help of Americans, but it was unsuccessful. Then in 1947, in Article 19 of the Law on Water and its Nationalization, the then Ministry of Water and Electricity was obliged to provide the water needed by the country in various ways, including cloud fertilization. Accordingly, the Ministry of Energy between 1953 and 1957, in cooperation with a Canadian company and using aircraft and silver iodide compound fertilized the clouds that were over the Karaj and Jajrud dam area.

After the revolution of 1978, in the years 1989 to 1995, cloud fertilization was carried out in a scattered manner using ground generators in the heights of Shirkuh, Yazd. Then, with the announcement of the Minister of Energy in February 1996, the National Center for Cloud Fertility Research and Studies was established in Yazd and officially started working in 1997.

Israel

Israel conducted experimental cloud seeding for seven years from 2014 to 2021. The practice involved emitting silver iodide from airplanes and ground stations and took place only in the northern parts of the country. Israel stopped the rain enhancement project in 2021 due to the experiment data showing that the practice was largely ineffective and expensive, and because there had been some recent years of unrelated significant rainfall.

Kuwait

To counter drought and a growing population in a desert region, Kuwait is embarking on its own cloud seeding program, with the local Environment Public Authority conducting a study to gauge its viability locally.

United Arab Emirates

Cloud seeding in the United Arab Emirates is a weather modification technique used by the government to address water challenges in the country. Cloud seeding is also referred to as man made precipitation and artificial rain making. The United Arab Emirates is one of the first countries in the Persian Gulf region to use cloud seeding technology. UAE scientists use cloud seeding technology to supplement the country's water insecurity, which stems from the extremely hot climate. They use weather radars to continuously monitor the atmosphere of the country. Forecasters and scientists have estimated that cloud seeding operations can enhance rainfall by as much as 30-35% percent in a clear atmosphere, and up to 10-15% in a more humid atmosphere. This practice has caused concerns regarding the impact on the environment because it is difficult to predict its long-term global implications.

Southeast Asia

In Southeast Asia, open-burning haze pollutes the regional environment. Cloud seeding has been used to improve the air quality by encouraging rainfall. On 20 June 2013, Indonesia said it will begin cloud-seeding operations following reports from Singapore and Malaysia that smog caused by forest and bush fires in Sumatra have disrupted daily activities in the neighboring countries. On 25 June 2013, hailstones were reported to have fallen over some parts of Singapore. Despite NEA denials, some believe that the hailstones are the result of cloud seeding in Indonesia.

Malaysia

In Malaysia, cloud seeding was first used in 1988 for three purposes: filling up dams, lessening the effects of haze, and fighting forest fires. In 2015, cloud seeding was done daily in Malaysia since the haze began in early-August. Johor Water Regulatory Body is focus to produce rain over dams with critically low water levels. They use Cessna 340 with tubes of ioidise salt their operation base is at Senai Airport WMKJ.

Thailand

The Thailand Royal Rainmaking Project (Thai: โครงการฝนหลวง, RTGS: khrongkan fon luang) was initiated in November 1955 by King Bhumibol Adulyadej. Thai farmers repeatedly suffered the effects of drought. The king resolved to do something about it and proposed a solution to the dearth of rain: artificial rainmaking, or cloud seeding. The program is run by the Department of Royal Rainmaking and Agricultural Aviation. Thailand started a rain-making project in the late-1950s, known today as the Royal Rainmaking Project. Its first efforts scattered sea salt in the air to catch the humidity and dry ice to condense the humidity to form clouds. The project took about ten years of experiments and refinement. The first field operations began in 1969 above Khao Yai National Park. Since then the Thai government claims that rainmaking has been successfully applied throughout Thailand and neighboring countries. The king received recognition for the Royal Rainmaking Project from the Eureka organization in 2001 for an invention that is beneficial to the world. In 2009, Jordan received permission from Thailand to use the technique. On 12 October 2005 the European Patent Office granted to King Bhumibol Adulyadej the patent EP 1 491 088 Weather modification by royal rainmaking technology. The budget of the Department of Royal Rainmaking and Agricultural Aviation in FY2019 was 2,224 million baht.

Vietnam

In Vietnam, during the leadup to and initial stages of the Battle of Điện Biên Phủ in 1954, the French Far East Expeditionary Corps looked into the possibility of using cloud seeding to impede Việt Minh flow of supplies through Route Provinciale 41, a dirt road leading into Điện Biên Phủ that would become more difficult to navigate during the rainy season. General Henri Navarre authorized research into using cloud seeding this way on March 16, just before the outbreak of the battle, and a test commenced the following month. Results were disappointing; while it did not take long for the rain clouds to form and release precipitation, they often drifted away from Route Provinciale 41 in the process, reducing their ability to hinder Việt Minh logistics.

Sri Lanka

In January 2019, the Sri Lanka Air Force (SLAF) and Ministry of Power, Energy and Business Development signed an agreement for a cloud seeding project, created in response to lower water levels for hydroelectric power due to dry weather. In February of that year, a group of officials from the SLAF, Ceylon Electricity Board, and meteorology and irrigation departments were sent to Thailand to study rainmaking projects carried out by the Department of Royal Rainmaking and Agricultural Aviation. On March 22, a Harbin Y-12 flew over the Maskeliya Reservoir at 8000 feet, dispersing cloud seeding chemicals. Rain arrived the next day on March 23, though project members had expected it to appear earlier on the 22nd. News First proclaimed that the pilot project had "proven to be a success", while Mongabay described it as a "failed attempt" that had "fallen short" and highlighted various climate experts who recommended that the government conduct more research into the project's potential environmental effects before proceeding further.

North America

United States

In the United States, cloud seeding is used to increase precipitation in areas experiencing drought, to reduce the size of hailstones that form in thunderstorms, and to reduce the amount of fog in and around airports. In the summer of 1948, the usually humid city of Alexandria, Louisiana, under Mayor Carl B. Close, seeded a cloud with dry ice at the municipal airport during a drought; quickly 0.85 inches (22 mm) of rain fell.

Major ski resorts occasionally use cloud seeding to induce snowfall. Eleven western states and one Canadian province (Alberta) had ongoing weather modification operational programs in 2012. In 2006, an $8.8 million project began in Wyoming to examine cloud seeding's effects on snowfall over Wyoming's Medicine Bow, Sierra Madre, and Wind River mountain ranges.

In Oregon, Portland General Electric used Hood River seeding to produce snow for hydro power in 1974-1975. The results were substantial, but caused an undue burden on the locals, who experienced overpowering rainfall, causing street collapses and mudslides. PGE discontinued its seeding practices the next year.

In 1978, the U.S. signed the Environmental Modification Convention, which bans the use of weather modification for hostile purposes.

As of 2022, seven agencies in California are conducting cloud seeding operations using silver iodide, including the Sacramento Municipal Utility District, which began employing the technique in 1969 to increase the water supply to its hydroelectric power plants, and reported that it results in "an average of 3 to 10% increase in [Sierra Nevada] snowpack".

Canada

During the sixties, Irving P. Krick & Associates operated a successful cloud seeding operation in the area around Calgary, Alberta. This utilized both aircraft and ground-based generators that pumped silver iodide into the atmosphere in an attempt to reduce the threat of hail damage. Ralph Langeman, Lynn Garrison, and Stan McLeod, all ex-members of the RCAF's 403 Squadron, attending the University of Alberta, spent their summers flying hail suppression. The Alberta Hail Suppression Project is continuing with C$3 million a year in funding from insurance companies to reduce hail damage in southern Alberta.

Europe

Bulgaria

Bulgaria operates a national network of hail protection, silver iodide rocket sites, strategically located in agricultural areas such as the rose valley. Each site protects an area of 10 sq. km, the density of the site clusters is such that at least 2 sites will be able to target a single hail cloud, initial detection of hail cloud formation to firing of the rockets is typically 7–10 minutes in its entire process with a view to seed the formation of much smaller hailstones, high in the atmosphere that will melt before reaching ground level.

Data collated since the 1960s suggests huge agricultural sector losses are avoided yearly with the protection system, unseeded the hail will flatten entire regions, with seeding this can be reduced to minor leaf damage from the smaller hailstones that failed to melt.

France and Spain

Cloud seeding began in France during the 1950s with the intent of reducing hail damage to crops. The ANELFA project consists of local agencies acting within a non-profit organization. A similar project in Spain is managed by the Consorcio por la Lucha Antigranizo de Aragon. The success of the French program was supported by analysis made by Jean Dessens based on insurance data; that of the Spanish program in studies conducted by the Spanish Agricultural Ministry. However, Jean Dessens's results were heavily criticized and doubt was cast on the effectiveness of ground generator seeding.

Russia

The Soviet Union created a specifically designed version of the Antonov An-30 aerial survey aircraft, the An-30M Sky Cleaner, with eight containers of solid carbon dioxide in the cargo area plus external pods containing meteorological cartridges that could be fired into clouds. Russian government spends millions on 'cloud seeding' technology to ensure it doesn't rain on May Day public holiday. A single contractor was hired to employ a technique which involves dispersing clouds and forcing them to rain before the time they naturally would – dropping the rain on other places and at other times, so they don’t affect specific events. In 2020, Russia used cloud seeding to help fight Siberian forest fires. The Russian government has also used cloud seeding technology in Crimea to alleviate drought which was caused as a result of Ukraine blocking the Crimean Canal. Russia published a review of the weather electromagnetic correction technology in 2015, which was developed in the 1980s in the USSR and shares technology with India.

Germany

In Germany civic engagement societies organize cloud seeding on a region level. A registered society maintains aircraft for cloud seeding to protect agricultural areas from hail in the district Rosenheim, the district Miesbach, the district Traunstein (all located in southern Bavaria, Germany) and the district Kufstein (located in Tyrol, Austria).

Cloud seeding is also used in Baden-Württemberg, a federal state particularly known for its winegrowing culture. The districts of Ludwigsburg, Heilbronn, Schwarzwald-Baar and Rems-Murr, as well as the cities Stuttgart and Esslingen participate in a program to prevent the formation of hailstones. Reports from a local insurance agency suggest that the cloud seeding activities in the Stuttgart area have prevented about 5 million euro in damages in 2015 while the project's annual upkeep is priced at only 325.000 euro. Another society for cloud seeding operates in the district of Villingen-Schwenningen.

Austria

Austria has two hail defense organizations: Steirische Hagel Abwehr, with four aircraft: Cessna 182 and Südflug with three aircraft: Cessna 150L, Cessna 182P, Partenavia P.68 at Graz Airport.

Slovenia

Slovenia's oldest aeroclub Letalski center Maribor carries air defense against hail as a specialized EASA operation. The Cessna TU206G Turbo Stationair 6 II is equipped with external aggregates and flares for flying. Three crew members work in the operation. Two are the pilots in the plane and the third is the radar operator on the ground. The purpose of the defense is to prevent damage to farmland and cities in the areas of Styria and Prekmurje - aircraft hail suppression. They have been carrying out defense since 1983. Silver iodide is used as a reagent. The base is at Maribor Edvard Rusjan Airport. The activity is financed by local communities and the Ministry of Agriculture, it has great support among people and farmers from all over the countryside.

United Kingdom

Project Cumulus was a UK government initiative to investigate weather manipulation, in particular through cloud seeding experiments, operational between 1949 and 1952. A conspiracy theory has circulated that the Lynmouth flood of 1952 was caused by secret cloud seeding experiments carried out by the Royal Air Force. However, meteorologist Philip Eden has given several reasons why "it is preposterous to blame the Lynmouth flood on such experiments".

Australia

In Australia, summer activities of CSIRO and Hydro Tasmania over central and western Tasmania between the 1960s and the present day appear to have been successful. Seeding over the Hydro-Electricity Commission catchment area on the Central Plateau achieved rainfall increases as high as 30 percent in autumn. The Tasmanian experiments were so successful that the Commission has regularly undertaken seeding ever since in mountainous parts of the State.

In 2004, Snowy Hydro Limited began a trial of cloud seeding to assess the feasibility of increasing snow precipitation in the Snowy Mountains in Australia. The test period, originally scheduled to end in 2009, was later extended to 2014. The New South Wales (NSW) Natural Resources Commission, responsible for supervising the cloud seeding operations, believes that the trial may have difficulty establishing statistically whether cloud seeding operations are increasing snowfall. This project was discussed at a summit in Narrabri, NSW on 1 December 2006. The summit met with the intention of outlining a proposal for a 5-year trial, focusing on Northern NSW.

The various implications of such a widespread trial were discussed, drawing on the combined knowledge of several worldwide experts, including representatives from the Tasmanian Hydro Cloud Seeding Project however does not make reference to former cloud seeding experiments by the then-Snowy Mountains Authority, which rejected weather modification. The trial required changes to NSW environmental legislation in order to facilitate placement of the cloud seeding apparatus. The modern experiment is not supported for the Australian Alps.

In December 2006, the Queensland government of Australia announced a $7.6 million in funding for "warm cloud" seeding research to be conducted jointly by the Australian Bureau of Meteorology and the United States National Center for Atmospheric Research. Outcomes of the study are hoped to ease continuing drought conditions in the states South East region.

In March 2020, scientists from the Sydney Institute of Marine Science and Southern Cross University trialled marine cloud seeding off the coast of Queensland, Australia, with the aim to protect Great Barrier Reef from coral bleaching and dieoff during marine heatwaves. Using two high-pressure turbines, the team sprayed microscopic droplets of saltwater into the air. These then evaporate leaving behind very small salt crystals, which water vapour clings to, creating clouds that reflect the sun more effectively.

Africa

In Mali and Niger, cloud seeding is also used on a national scale. In 1985 the Moroccan Government started with a Cloud seeding program called 'Al-Ghait'. The system was first used in Morocco in 1999; it has also been used between 1999 and 2002 in Burkina Faso and from 2005 in Senegal. Cloud seeding experiments and operations were also conducted in Rhodesia (now Zimbabwe) between 1968 and 1980.

Legal frameworks and implications

Existing international legislation

The Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques (ENMOD) is the only international framework related to the regulation of weather and climate modification technologies. Developed after cloud-seeding operations were conducted during the Vietnam War and the Cold War, the convention's scope of application solely encompasses military or any other hostile uses of weather modification technologies. Indeed, the use of weather modification programs for peaceful purposes is not prohibited by the treaty. ENMOD has been criticised for its many weaknesses, notably regarding the vagueness and ambiguity of notions leaving room for various interpretations.

Ownership of clouds

Given the growing attractiveness of weather modification programs, the legal framework offered by ENMOD is arguably insufficient, as the question of "ownership" is not answered. A 1948 article in the Stanford Law Review stated that attributing a "legal title to a cloud would be ridiculous" due to the distinct nature of clouds, their perpetual change of form and location, their emergence, disappearance and renewal. Similarly, Brooks considers private ownership of clouds as "nonsense" as control is limited to the short moment of the cloud being above somebody's land. Quilleré-Majzoub dismisses the concept of ownership of clouds altogether, given their specific nature, rendering the idea of a cloud ever belonging to somebody unsubstantiated. Indeed, clouds are beyond occupancy – similar to air, running water, the sea and animals ferae naturae – and should thus be considered as common property. Based on this assumption, it follows that a distinction between res communis, belonging to everybody and thus necessitating international regulation, and res nullis, belonging to nobody with states serving themselves as they please, is more suitable. Although water is generally considered as res nullis in international law, there is strong pressure to acknowledging it as res communis, but cloud moisture does currently not have a clearly defined status. It is thus suggested that international law should elaborate a jurisdictional regime that takes into account both the particular nature of clouds and the implications of new technologies.

The picture changes once the moisture in the clouds is made accessible through artificial rainmaking technologies as the rainwater can now be occupied. Typically, regarding naturally occurring precipitation, the first to reduce it to possession, normally the landowner, will gain rights in it as long as no existing rights are violated. Given that this benefit is accorded by nature, these natural rights should not allow the landowner to claim artificially induced rain. California legislation binds water generated through seeding to existing surface water rights and groundwater regulations, considering the produced water "natural supply". Yet courts could decide that the induced rain should be designated as "additional precipitation", permitting the cloud-seeding entity to claim a portion of this generated water. This approach would also face challenges, given the difficulty of determining the fraction of extra water procured by cloud seeding.

Conspiracy theories

Cloud seeding has been the focus of many theories based on the belief that governments manipulate the weather in order to control various conditions, including global warming, populations, military weapons testing, public health, and flooding. This speculation has been fueled in part by government interventions and programs like Operation Popeye.

A 2016 classified ad placed by Los Angeles County's Department of Public Works in the Pasadena Star News sparked claims that widespread weather modification was being confirmed. The department followed up with a clarification that it was only describing cloud seeding, used as an anti-drought measure intermittently for more than half a century in Los Angeles.

Christian mysticism

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Christian_mysticism

Christian mysticism is the tradition of mystical practices and mystical theology within Christianity which "concerns the preparation [of the person] for, the consciousness of, and the effect of [...] a direct and transformative presence of God" or divine love. Until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria, from contemplatio (Latin; Greek θεωρία, theoria), "looking at", "gazing at", "being aware of" God or the divine.Christianity took up the use of both the Greek (theoria) and Latin (contemplatio, contemplation) terminology to describe various forms of prayer and the process of coming to know God.

Contemplative practices range from simple prayerful meditation of holy scripture (i.e. Lectio Divina) to contemplation on the presence of God, resulting in theosis (spiritual union with God) and ecstatic visions of the soul's mystical union with God. Three stages are discerned in contemplative practice, namely catharsis (purification) contemplation proper, and the vision of God.

Contemplative practices have a prominent place in Eastern Orthodoxy and Oriental Orthodoxy, and have gained a renewed interest in Western Christianity.

Etymology

Theoria

The Greek theoria (θεωρία) meant "contemplation, speculation, a looking at, things looked at", from theorein (θεωρεῖν) "to consider, speculate, look at", from theoros (θεωρός) "spectator", from thea (θέα) "a view" + horan (ὁρᾶν) "to see". It expressed the state of being a spectator. Both Greek θεωρία and Latin contemplatio primarily meant looking at things, whether with the eyes or with the mind.

According to William Johnston, until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria. According to Johnston, "[b]oth contemplation and mysticism speak of the eye of love which is looking at, gazing at, aware of divine realities."

Several scholars have demonstrated similarities between the Greek idea of theoria and the Indian idea of darśana (darshan), including Ian Rutherford and Gregory Grieve.

Mysticism

"Mysticism" is derived from the Greek μύω, meaning "to conceal," and its derivative μυστικός, mystikos, meaning "an initiate." In the Hellenistic world, a "mystikos" was an initiate of a mystery religion. "Mystical" referred to secret religious rituals and use of the word lacked any direct references to the transcendental.

In early Christianity the term mystikos referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God.

Definition of mysticism

Transformative presence of God

Bernard McGinn defines Christian mysticism as:

[T]hat part, or element, of Christian belief and practice that concerns the preparation for, the consciousness of, and the effect of [...] a direct and transformative presence of God.

McGinn argues that "presence" is more accurate than "union," since not all mystics spoke of union with God, and since many visions and miracles were not necessarily related to union.

Presence versus experience

McGinn also argues that we should speak of "consciousness" of God's presence, rather than of "experience", since mystical activity is not simply about the sensation of God as an external object, but more broadly about

...new ways of knowing and loving based on states of awareness in which God becomes present in our inner acts.

William James popularized the use of the term "religious experience" in his 1902 book The Varieties of Religious Experience. It has also influenced the understanding of mysticism as a distinctive experience which supplies knowledge.

Wayne Proudfoot traces the roots of the notion of religious experience further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of religious experience was used by Schleiermacher to defend religion against the growing scientific and secular critique. It was adopted by many scholars of religion, of which William James was the most influential.

Interpersonal transformation

McGinn's emphasis on the transformation that occurs through mystical activity relates to this idea of "presence" instead of "experience":

This is why the only test that Christianity has known for determining the authenticity of a mystic and her or his message has been that of personal transformation, both on the mystic's part and—especially—on the part of those whom the mystic has affected.

Parsons points out that the stress on "experience" is accompanied by favoring the atomic individual, instead of the shared life of the community. It also fails to distinguish between episodic experience, and mysticism as a process that is embedded in a total religious matrix of liturgy, scripture, worship, virtues, theology, rituals and practices.

Richard King also points to disjunction between "mystical experience" and social justice:

The privatisation of mysticism – that is, the increasing tendency to locate the mystical in the psychological realm of personal experiences – serves to exclude it from political issues as social justice. Mysticism thus becomes seen as a personal matter of cultivating inner states of tranquility and equanimity, which, rather than seeking to transform the world, serve to accommodate the individual to the status quo through the alleviation of anxiety and stress.

Social construction

Mystical experience is not simply a matter between the mystic and God, but is often shaped by cultural issues. For instance, Caroline Bynum has shown how, in the late Middle Ages, miracles attending the taking of the Eucharist were not simply symbolic of the Passion story, but served as vindication of the mystic's theological orthodoxy by proving that the mystic had not fallen prey to heretical ideas, such as the Cathar rejection of the material world as evil, contrary to orthodox teaching that God took on human flesh and remained sinless. Thus, the nature of mystical experience could be tailored to the particular cultural and theological issues of the time.

Origins

The idea of mystical realities has been widely held in Christianity since the second century AD, referring not simply to spiritual practices, but also to the belief that their rituals and even their scriptures have hidden ("mystical") meanings.

The link between mysticism and the vision of the divine was introduced by the early Church Fathers, who used the term as an adjective, as in mystical theology and mystical contemplation.

In subsequent centuries, especially as Christian apologetics began to use Greek philosophy to explain Christian ideas, Neoplatonism became an influence on Christian mystical thought and practice via such authors as Augustine of Hippo and Origen.

Jewish antecedents

Jewish spirituality in the period before Jesus was highly corporate and public, based mostly on the worship services of the synagogues, which included the reading and interpretation of the Hebrew Scriptures and the recitation of prayers, and on the major festivals. Thus, private spirituality was strongly influenced by the liturgies and by the scriptures (e.g., the use of the Psalms for prayer), and individual prayers often recalled historical events just as much as they recalled their own immediate needs.

Of special importance are the following concepts:

Binah (understanding), and Chokmah (wisdom), which come from years of reading, praying and meditating the scriptures;
Shekhinah, the presence of God in our daily lives, the superiority of that presence to earthly wealth, the pain and longing that come when God is absent; and the nurturing, feminine aspect of God;
the hiddenness of God, which comes from our inability to survive the full revelation of God's glory and which forces us to seek to know God through faith and obedience;
"Torah-mysticism", a view of God's laws as the central expression of God's will and therefore as worthy object not only of obedience but also of loving meditation and Torah study; and
poverty, an ascetic value, based on the apocalyptic expectation of God's impending arrival, that characterized the Jewish people's reaction to being oppressed by a series of foreign empires.

In Christian mysticism, Shekhinah became mystery, Da'at (knowledge) became gnosis, and poverty became an important component of monasticism.

Greek influences

The term theoria was used by the ancient Greeks to refer to the act of experiencing or observing, and then comprehending through nous.

The influences of Greek thought are apparent in the earliest Christian mystics and their writings. Plato (428–348 BC) is considered the most important of ancient philosophers, and his philosophical system provides the basis of most later mystical forms. Plotinus (c. 205 – 270 AD) provided the non-Christian, neo-Platonic basis for much Christian, Jewish and Islamic mysticism.

Plato

For Plato, what the contemplative (theoros) contemplates (theorei) are the Forms, the realities underlying the individual appearances, and one who contemplates these atemporal and aspatial realities is enriched with a perspective on ordinary things superior to that of ordinary people. Philip of Opus viewed theoria as contemplation of the stars, with practical effects in everyday life similar to those that Plato saw as following from contemplation of the Forms.

Plotinus

In the Enneads of Plotinus (c.204/5–270 CE), a founder of Neoplatonism, everything is contemplation (theoria) and everything is derived from contemplation. The first hypostasis, the One, is contemplation (by the nous, or second hypostasis) in that "it turns to itself in the simplest regard, implying no complexity or need"; this reflecting back on itself emanated (not created)^] the second hypostasis, Intellect (in Greek Νοῦς, Nous), Plotinus describes as "living contemplation", being "self-reflective and contemplative activity par excellence", and the third hypostatic level has theoria. Knowledge of the one is achieved through experience of its power, an experience that is contemplation (theoria) of the source of all things.

Plotinus agreed with Aristotle's systematic distinction between contemplation (theoria) and practice (praxis): dedication to the superior life of theoria requires abstention from practical, active life. Plotinus explained: "The point of action is contemplation. ... Contemplation is therefore the end of action" and "Such is the life of the divinity and of divine and blessed men: detachments from all things here below, scorn of all earthly pleasures, the flight of the lone to the Alone."

Early church

New Testament writings

The Christian scriptures, insofar as they are the founding narrative of the Christian church, provide many key stories and concepts that become important for Christian mystics in all later generations: practices such as the Eucharist, baptism and the Lord's Prayer all become activities that take on importance for both their ritual and symbolic values. Other scriptural narratives present scenes that become the focus of meditation: the crucifixion of Jesus and his appearances after his resurrection are two of the most central to Christian theology; but Jesus' conception, in which the Holy Spirit overshadows Mary, and his transfiguration, in which he is briefly revealed in his heavenly glory, also become important images for meditation. Moreover, many of the Christian texts build on Jewish spiritual foundations, such as chokmah, shekhinah.

But different writers present different images and ideas. The Synoptic Gospels (in spite of their many differences) introduce several important ideas, two of which are related to Greco-Judaic notions of knowledge/gnosis by virtue of being mental acts: purity of heart, in which we will to see in God's light; and repentance, which involves allowing God to judge and then transform us. Another key idea presented by the Synoptics is the desert, which is used as a metaphor for the place where we meet God in the poverty of our spirit.

The Gospel of John focuses on God's glory in his use of light imagery and in his presentation of the cross as a moment of exaltation; he also sees the cross as the example of agape love, a love which is not so much an emotion as a willingness to serve and care for others. But in stressing love, John shifts the goal of spiritual growth away from knowledge/gnosis, which he presents more in terms of Stoic ideas about the role of reason as being the underlying principle of the universe and as the spiritual principle within all people. Although John does not follow up on the Stoic notion that this principle makes union with the divine possible for humanity, it is an idea that later Christian writers develop. Later generations will also shift back and forth between whether to follow the Synoptics in stressing knowledge or John in stressing love.

In his letters, Paul also focuses on mental activities, but not in the same way as the Synoptics, which equate renewing the mind with repentance. Instead, Paul sees the renewal of our minds as happening as we contemplate what Jesus did on the cross, which then opens us to grace and to the movement of the Holy Spirit into peoples' hearts. Like John, Paul is less interested in knowledge, preferring to emphasize the hiddenness, the "mystery" of God's plan as revealed through Christ. But Paul's discussion of the Cross differs from John's in being less about how it reveals God's glory and more about how it becomes the stumbling block that turns our minds back to God. Paul also describes the Christian life as that of an athlete, demanding practice and training for the sake of the prize; later writers will see in this image a call to ascetical practices.

Apostolic Fathers

The texts attributed to the Apostolic Fathers, the earliest post-Biblical texts we have, share several key themes, particularly the call to unity in the face of internal divisions and perceptions of persecution, the reality of the charisms, especially prophecy, visions, and Christian gnosis, which is understood as "a gift of the Holy Spirit that enables us to know Christ" through meditating on the scriptures and on the cross of Christ. (This understanding of gnosis is not the same as that developed by the Gnostics, who focused on esoteric knowledge that is available only to a few people but that allows them to free themselves from the evil world.) These authors also discuss the notion of the "two ways", that is, the way of life and the way of death; this idea has biblical roots, being found in both the Sermon on the Mount and the Torah. The two ways are then related to the notion of purity of heart, which is developed by contrasting it against the divided or duplicitous heart and by linking it to the need for asceticism, which keeps the heart whole/pure. Purity of heart was especially important given perceptions of martyrdom, which many writers discussed in theological terms, seeing it not as an evil but as an opportunity to truly die for the sake of God—the ultimate example of ascetic practice. Martyrdom could also be seen as symbolic in its connections with the Eucharist and with baptism.

Theoria enabled the Fathers to perceive depths of meaning in the biblical writings that escape a purely scientific or empirical approach to interpretation. The Antiochene Fathers, in particular, saw in every passage of Scripture a double meaning, both literal and spiritual. As Frances Margaret Young notes, "Best translated in this context as a type of "insight", theoria was the act of perceiving in the wording and "story" of Scripture a moral and spiritual meaning," and may be regarded as a form of allegory.

Alexandrian mysticism

The Alexandrian contribution to Christian mysticism centers on Origen (c. 185 – c. 253) and Clement of Alexandria (150–215 AD). Clement was an early Christian humanist who argued that reason is the most important aspect of human existence and that gnosis (not something we can attain by ourselves, but the gift of Christ) helps us find the spiritual realities that are hidden behind the natural world and within the scriptures. Given the importance of reason, Clement stresses apatheia as a reasonable ordering of our passions in order to live within God's love, which is seen as a form of truth. Origen, who had a lasting influence on Eastern Christian thought, further develops the idea that the spiritual realities can be found through allegorical readings of the scriptures (along the lines of Jewish aggadah tradition), but he focuses his attention on the cross and on the importance of imitating Christ through the cross, especially through spiritual combat and asceticism. Origen stresses the importance of combining intellect and virtue (theoria and praxis) in our spiritual exercises, drawing on the image of Moses and Aaron leading the Israelites through the wilderness, and he describes our union with God as the marriage of our souls with Christ the Logos, using the wedding imagery from the Song of Songs. Alexandrian mysticism developed alongside Hermeticism and Neoplatonism and therefore share some of the same ideas, images, etc. in spite of their differences.

Philo of Alexandria (20 BCE – c. 50 CE) was a Jewish Hellenistic philosopher who was important for connecting the Hebrew Scriptures to Greek thought, and thereby to Greek Christians, who struggled to understand their connection to Jewish history. In particular, Philo taught that allegorical interpretations of the Hebrew scriptures provides access to the real meanings of the texts. Philo also taught the need to bring together the contemplative focus of the Stoics and Essenes with the active lives of virtue and community worship found in Platonism and the Therapeutae. Using terms reminiscent of the Platonists, Philo described the intellectual component of faith as a sort of spiritual ecstasy in which our nous (mind) is suspended and God's spirit takes its place. Philo's ideas influenced the Alexandrian Christians, Clement, and Origen, and through them, Gregory of Nyssa.

Monasticism

Desert Fathers

Inspired by Christ's teaching and example, men and women withdrew to the deserts of Sketes where, either as solitary individuals or communities, they lived lives of austere simplicity oriented towards contemplative prayer. These communities formed the basis for what later would become known as Christian monasticism.

Early monasticism

The Eastern church then saw the development of monasticism and the mystical contributions of Gregory of Nyssa, Evagrius Ponticus, and Pseudo-Dionysius. Monasticism, also known as anchoritism (meaning "to withdraw") was seen as an alternative to martyrdom, and was less about escaping the world than about fighting demons (who were thought to live in the desert) and about gaining liberation from our bodily passions in order to be open to the word of God. Anchorites practiced continuous meditation on the scriptures as a means of climbing the ladder of perfection—a common religious image in the Mediterranean world and one found in Christianity through the story of Jacob's ladder—and sought to fend off the demon of acedia ("un-caring"), a boredom or apathy that prevents us from continuing on in our spiritual training. Anchorites could live in total solitude ("hermits", from the word erēmitēs, "of the desert") or in loose communities ("cenobites", meaning "common life").

Monasticism eventually made its way to the West and was established by the work of John Cassian and Benedict of Nursia. Meanwhile, Western spiritual writing was deeply influenced by the works of such men as Jerome and Augustine of Hippo.

Neo-Platonism

Neo-Platonism has had a profound influence on Christian contemplative traditions. Neoplatonic ideas were adopted by Christianity, among them the idea of theoria or contemplation, taken over by Gregory of Nyssa for example. The Brill Dictionary of Gregory of Nyssa remarks that contemplation in Gregory is described as a "loving contemplation", and, according to Thomas Keating, the Greek Fathers of the Church, in taking over from the Neoplatonists the word theoria, attached to it the idea expressed by the Hebrew word da'ath, which, though usually translated as "knowledge", is a much stronger term, since it indicates the experiential knowledge that comes with love and that involves the whole person, not merely the mind. Among the Greek Fathers, Christian theoria was not contemplation of Platonic Ideas nor of the astronomical heavens of Pontic Heraclitus, but "studying the Scriptures", with an emphasis on the spiritual sense.

Later, contemplation came to be distinguished from intellectual life, leading to the identification of θεωρία or contemplatio with a form of prayer distinguished from discursive meditation in both East and West. Some make a further distinction, within contemplation, between contemplation acquired by human effort and infused contemplation.

Mystical theology

In early Christianity the term "mystikos" referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God.

The 9th century saw the development of mystical theology through the introduction of the works of sixth-century theologian Pseudo-Dionysius the Areopagite, such as On Mystical Theology. His discussion of the via negativa was especially influential.

Under the influence of Pseudo-Dionysius the Areopagite (late 5th to early 6th century) the mystical theology came to denote the investigation of the allegorical truth of the Bible, and "the spiritual awareness of the ineffable Absolute beyond the theology of divine names." Pseudo-Dionysius' apophatic theology, or "negative theology", exerted a great influence on medieval monastic religiosity. It was influenced by Neo-Platonism, and very influential in Eastern Orthodox Christian theology. In western Christianity it was a counter-current to the prevailing Cataphatic theology or "positive theology".

Practice

Cataphatic and apophatic mysticism

Within theistic mysticism two broad tendencies can be identified. One is a tendency to understand God by asserting what he is and the other by asserting what he is not. The former leads to what is called cataphatic theology and the latter to apophatic theology.

Cataphatic (imaging God, imagination or words) – e.g., The Spiritual Exercises of St. Ignatius of Loyola, Julian of Norwich, Francis of Assisi; and
Apophatic (imageless, stillness, and wordlessness) – inspired by the writings of Pseudo-Dionysius the Areopagite, which forms the basis of Eastern Orthodox mysticism and hesychasm, and became influential in western Catholic mysticism from the 12th century AD onward, as in The Cloud of Unknowing and Meister Eckhart.

Urban T. Holmes III categorized mystical theology in terms of whether it focuses on illuminating the mind, which Holmes refers to as speculative practice, or the heart/emotions, which he calls affective practice. Combining the speculative/affective scale with the apophatic/cataphatic scale allows for a range of categories:

Rationalism = Cataphatic and speculative
Pietism = Cataphatic and affective
Encratism = Apophatic and speculative
Quietism = Apophatic and affective

Meditation and contemplation

In discursive meditation, such as Lectio Divina, mind and imagination and other faculties are actively employed in an effort to understand Christians' relationship with God. In contemplative prayer, this activity is curtailed, so that contemplation has been described as "a gaze of faith", "a silent love". There is no clear-cut boundary between Christian meditation and Christian contemplation, and they sometimes overlap. Meditation serves as a foundation on which the contemplative life stands, the practice by which someone begins the state of contemplation.

John of the Cross described the difference between discursive meditation and contemplation by saying:

The difference between these two conditions of the soul is like the difference between working, and enjoyment of the fruit of our work; between receiving a gift, and profiting by it; between the toil of travelling and the rest of our journey's end".

Mattá al-Miskīn, an Oriental Orthodox monk has posited:

Meditation is an activity of one's spirit by reading or otherwise, while contemplation is a spontaneous activity of that spirit. In meditation, man's imaginative and thinking power exert some effort. Contemplation then follows to relieve man of all effort. Contemplation is the soul's inward vision and the heart's simple repose in God.

Threefold path

According to the standard formulation of the process of Christian perfection, going back to Evagrius Ponticus (345–399 AD) and Dionysius the Pseudo-Areopagite (late 5th to early 6th century), there are three stages:

Katharsis or purification;
Theoria or illumination, also called "natural" or "acquired contemplation;"
Union or Theosis; also called "infused" or "higher contemplation"; indwelling in God; vision of God; deification; union with God

The three aspects later became purgative, illuminative, and unitive in the western churches and prayer of the lips, the mind, the heart in the eastern churches.

Purification and illumination of the mind are preparations for the vision of God. Without these preparations it is impossible for man's selfish love to be transformed into selfless love. This transformation takes place during the higher level of the stage of illumination called theoria, literally meaning vision, in this case vision by means of unceasing and uninterrupted memory of God. Those who remain selfish and self-centered with a hardened heart, closed to God's love, will not see the glory of God in this life. However, they will see God's glory eventually, but as an eternal and consuming fire and outer darkness.

Catharsis (purification)

In the Orthodox Churches, theosis results from leading a pure life, practicing restraint and adhering to the commandments, putting the love of God before all else. This metamorphosis (transfiguration) or transformation results from a deep love of God. Saint Isaac the Syrian says in his Ascetical Homilies that "Paradise is the love of God, in which the bliss of all the beatitudes is contained," and that "the tree of life is the love of God" (Homily 72). Theoria is thus achieved by the pure of heart who are no longer subject to the afflictions of the passions. It is a gift from the Holy Spirit to those who, through observance of the commandments of God and ascetic practices (see praxis, kenosis, Poustinia and schema), have achieved dispassion.

Purification constitutes a turning away from all that is unclean and unwholesome. This is a purification of mind and body. As preparation for theoria, however, the concept of purification in this three-part scheme refers most importantly to the purification of consciousness (nous), the faculty of discernment and knowledge (wisdom), whose awakening is essential to coming out of the state of delusion that is characteristic of the worldly-minded. After the nous has been cleansed, the faculty of wisdom may then begin to operate more consistently. With a purified nous, clear vision and understanding become possible, making one fit for contemplative prayer.

In the Eastern Orthodox ascetic tradition called hesychasm, humility, as a saintly attribute, is called holy wisdom or Sophia. Humility is the most critical component to humanity's salvation. Following Christ's instruction to "go into your room or closet and shut the door and pray to your father who is in secret" (Matthew 6:6), the hesychast withdraws into solitude in order that he or she may enter into a deeper state of contemplative stillness. By means of this stillness, the mind is calmed, and the ability to see reality is enhanced. The practitioner seeks to attain what the apostle Paul called 'unceasing prayer'.

Some Eastern Orthodox theologians object to what they consider an overly speculative, rationalistic, and insufficiently experiential nature of Roman Catholic theology. and confusion between different aspects of the Trinity.

Theoria (illumination) – contemplative prayer

The Great Schema worn by Orthodox monks and nuns of the most advanced degree

An exercise long used among Christians for acquiring contemplation, one that is "available to everyone, whether he be of the clergy or of any secular occupation", is that of focusing the mind by constant repetition of a phrase or word. Saint John Cassian recommended using the phrase "O God, make speed to save me: O Lord, make haste to help me".Another formula for repetition is the name of Jesus, or the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner," which has been called "the mantra of the Orthodox Church", although the term "Jesus Prayer" is not found in the writings of the Fathers of the Church. The author of The Cloud of Unknowing recommended use of a monosyllabic word, such as "God" or "Love".

Contemplative prayer in the Eastern Church

In the Eastern Church, noetic prayer is the first stage of theoria, the vision of God, which is beyond conceptual knowledge, like the difference between reading about the experience of another, and reading about one's own experience. Noetic prayer is the first stage of the Jesus Prayer, a short formulaic prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." The second stage of the Jesus Prayer is the Prayer of the Heart (Καρδιακή Προσευχή), in which the prayer is internalized into 'the heart'.

The Jesus Prayer, which, for the early Fathers, was just a training for repose, the later Byzantines developed into hesychasm, a spiritual practice of its own, attaching to it technical requirements and various stipulations that became a matter of serious theological controversy. Via the Jesus Prayer, the practice of the Hesychast is seen to cultivate nepsis, watchful attention. Sobriety contributes to this mental asceticism that rejects tempting thoughts; it puts a great emphasis on focus and attention. The practitioner of the hesychast is to pay extreme attention to the consciousness of his inner world and to the words of the Jesus Prayer, not letting his mind wander in any way at all. The Jesus Prayer invokes an attitude of humility believed to be essential for the attainment of theoria. The Jesus Prayer is also invoked to pacify the passions, as well as the illusions that lead a person to actively express these passions. It is believed that the worldly, neurotic mind is habitually accustomed to seek pleasant sensations and to avoid unpleasant ones. This state of incessant agitation is attributed to the corruption of primordial knowledge and union with God (the fall of man and the defilement and corruption of consciousness, or nous). According to St. Theophan the Recluse, though the Jesus Prayer has long been associated with the Prayer of the Heart, they are not synonymous.

Contemplative prayer in the Roman Catholic Church

Methods of prayer in the Roman Catholic Church include recitation of the Jesus Prayer, which "combines the Christological hymn of Philippians 2:6–11 with the cry of the publican (Luke 18:13) and the blind man begging for light (Mark 10:46–52). By it the heart is opened to human wretchedness and the Saviour's mercy"; invocation of the holy name of Jesus; recitation, as recommended by Saint John Cassian, of "O God, come to my assistance; O Lord, make haste to help me" or other verses of Scripture; repetition of a single monosyllabic word, as suggested by the Cloud of Unknowing, such as "God" or "Love"; the method used in centering prayer; the use of Lectio Divina. The Congregation for Divine Worship's directory of popular piety and the liturgy emphasizes the contemplative characteristic of the Holy Rosary and states that the Rosary is essentially a contemplative prayer which requires "tranquility of rhythm or even a mental lingering which encourages the faithful to meditate on the mysteries of the Lord's life." Pope John Paul II placed the Rosary at the very center of Christian spirituality and called it "among the finest and most praiseworthy traditions of Christian contemplation." In modern times, centering prayer, which is also called "Prayer of the heart" and "Prayer of Simplicity," has been popularized by Thomas Keating, drawing on Hesychasm and the Cloud of Unknowing. The practice of contemplative prayer has also been encouraged by the formation of associations like The Julian Meetings and the Fellowship of Meditation.

Unification

The third phase, starting with infused or higher contemplation (or Mystical Contemplative Prayer) in the Western tradition, refers to the presence or consciousness of God. This presence or consciousness varies, but it is first and foremost always associated with a reuniting with divine love, the underlying theme being that God, the perfect goodness, is known or experienced at least as much by the heart as by the intellect since, in the words 1 John 4:16: "God is love, and he who abides in love abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the third, explicitly mystical experience, but others state that these three phases overlap and intertwine.

In the Orthodox Churches, the highest theoria, the highest consciousness that can be experienced by the whole person, is the vision of God. God is beyond being; He is a hyper-being; God is beyond nothingness. Nothingness is a gulf between God and man. God is the origin of everything, including nothingness. This experience of God in hypostasis shows God's essence as incomprehensible, or uncreated. God is the origin, but has no origin; hence, he is apophatic and transcendent in essence or being, and cataphatic in foundational realities, immanence and energies. This ontic or ontological theoria is the observation of God.

A nous in a state of ecstasy or ekstasis, called the eighth day, is not internal or external to the world, outside of time and space; it experiences the infinite and limitless God. Nous is the "eye of the soul" (Matthew 6:22–34). Insight into being and becoming (called noesis) through the intuitive truth called faith, in God (action through faith and love for God), leads to truth through our contemplative faculties. This theory, or speculation, as action in faith and love for God, is then expressed famously as "Beauty shall Save the World". This expression comes from a mystical or gnosiological perspective, rather than a scientific, philosophical or cultural one.

Alternate models

Augustine

In the advance to contemplation Augustine spoke of seven stages:

the first three are merely natural preliminary stages, corresponding to the vegetative, sensitive and rational levels of human life;
the fourth stage is that of virtue or purification;
the fifth is that of the tranquillity attained by control of the passions;
the sixth is entrance into the divine light (the illuminative stage);
the seventh is the indwelling or unitive stage that is truly mystical contemplation.

Meister Eckhart

Meister Eckhart did not articulate clear-cut stages, yet a number of divisions can be found in his works.

Teresa of Avila

According to Jordan Aumann, Saint Teresa of Ávila distinguishes nine grades of prayer:

vocal prayer,
mental prayer or prayer of meditation,
affective prayer,
prayer of simplicity, or acquired contemplation or recollection,
infused contemplation or recollection,
prayer of quiet,
prayer of union,
prayer of conforming union, and
prayer of transforming union.

According to Aumann, "The first four grades belong to the predominantly ascetical stage of spiritual life; the remaining five grades are infused prayer and belong to the mystical phase of spiritual life." According to Augustin Pulain, for Teresa, ordinary prayer "comprises these four degrees: first, vocal prayer; second, meditation, also called methodical prayer, or prayer of reflection, in which may be included meditative reading; third, affective prayer; fourth, prayer of simplicity, or of simple gaze."

Prayer of simplicity – natural or acquired contemplation

For Teresa, in natural or acquired contemplation, also called the prayer of simplicity there is one dominant thought or sentiment which recurs constantly and easily (although with little or no development) amid many other thoughts, beneficial or otherwise. The prayer of simplicity often has a tendency to simplify itself even in respect to its object, leading one to think chiefly of God and of his presence, but in a confused manner. Definitions similar to that of Saint Alphonsus Maria de Liguori are given by Adolphe Tanquerey ("a simple gaze on God and divine things proceeding from love and tending thereto") and Saint Francis de Sales ("a loving, simple and permanent attentiveness of the mind to divine things").

In the words of Saint Alphonsus Maria de Liguori, acquired contemplation "consists in seeing at a simple glance the truths which could previously be discovered only through prolonged discourse": reasoning is largely replaced by intuition and affections and resolutions, though not absent, are only slightly varied and expressed in a few words. Similarly, Saint Ignatius of Loyola, in his 30-day retreat or Spiritual Exercises beginning in the "second week" with its focus on the life of Jesus, describes less reflection and more simple contemplation on the events of Jesus' life. These contemplations consist mainly in a simple gaze and include an "application of the senses" to the events, to further one's empathy for Jesus' values, "to love him more and to follow him more closely."

Natural or acquired contemplation has been compared to the attitude of a mother watching over the cradle of her child: she thinks lovingly of the child without reflection and amid interruptions. The Catechism of the Catholic Church states:

What is contemplative prayer? St. Teresa answers: 'Contemplative [sic] prayer [oración mental] in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be alone with him who we know loves us.' Contemplative prayer seeks him 'whom my soul loves'. It is Jesus, and in him, the Father. We seek him, because to desire him is always the beginning of love, and we seek him in that pure faith which causes us to be born of him and to live in him. In this inner prayer we can still meditate, but our attention is fixed on the Lord himself.

Infused or higher contemplation

In the mystical experience of Teresa of Avila, infused or higher contemplation, also called intuitive, passive or extraordinary, is a supernatural gift by which a person's mind will become totally centered on God. It is a form of mystical union with God, a union characterized by the fact that it is God, and God only, who manifests himself. Under this influence of God, which assumes the free cooperation of the human will, the intellect receives special insights into things of the spirit, and the affections are extraordinarily animated with divine love. This union that it entails may be linked with manifestations of a created object, as, for example, visions of the humanity of Christ or an angel or revelations of a future event, etc. They include miraculous bodily phenomena sometimes observed in ecstatics.

In Teresa's mysticism, infused contemplation is described as a "divinely originated, general, non-conceptual, loving awareness of God". According to Dubay:

It is a wordless awareness and love that we of ourselves cannot initiate or prolong. The beginnings of this contemplation are brief and frequently interrupted by distractions. The reality is so unimposing that one who lacks instruction can fail to appreciate what exactly is taking place. Initial infused prayer is so ordinary and unspectacular in the early stages that many fail to recognize it for what it is. Yet with generous people, that is, with those who try to live the whole Gospel wholeheartedly and who engage in an earnest prayer life, it is common.

According to Thomas Dubay, infused contemplation is the normal, ordinary development of discursive prayer (mental prayer, meditative prayer), which it gradually replaces. Dubay considers infused contemplation as common only among "those who try to live the whole Gospel wholeheartedly and who engage in an earnest prayer life". Other writers view contemplative prayer in its infused supernatural form as far from common. John Baptist Scaramelli, reacting in the 17th century against quietism, taught that asceticism and mysticism are two distinct paths to perfection, the former being the normal, ordinary end of the Christian life, and the latter something extraordinary and very rare. Jordan Aumann considered that this idea of the two paths was "an innovation in spiritual theology and a departure from the traditional Catholic teaching". And Jacques Maritain proposed that one should not say that every mystic necessarily enjoys habitual infused contemplation in the mystical state, since the gifts of the Holy Spirit are not limited to intellectual operations.

Mystical union

According to Charles G. Herbermann, in the Catholic Encyclopedia (1908), Teresa of Avila described four degrees or stages of mystical union:

incomplete mystical union, or the prayer of quiet or supernatural recollection, when the action of God is not strong enough to prevent distractions, and the imagination still retains a certain liberty;
full or semi-ecstatic union, when the strength of the divine action keeps the person fully occupied but the senses continue to act, so that by making an effort, the person can cease from prayer;
ecstatic union, or ecstasy, when communications with the external world are severed or nearly so, and one can no longer at will move from that state; and
transforming or deifying union, or spiritual marriage (properly) of the soul with God.

The first three are weak, medium, and the energetic states of the same grace.

The Prayer of Quiet

For Teresa of Avila, the Prayer of Quiet is a state in which the soul experiences an extraordinary peace and rest, accompanied by delight or pleasure in contemplating God as present. The Prayer of Quiet is also discussed in the writings of Francis de Sales, Thomas Merton and others.

Evelyn Underhill

Author and mystic Evelyn Underhill recognizes two additional phases to the mystical path. First comes the awakening, the stage in which one begins to have some consciousness of absolute or divine reality. Purgation and illumination are followed by a fourth stage which Underhill, borrowing the language of St. John of the Cross, calls the dark night of the soul. This stage, experienced by the few, is one of final and complete purification and is marked by confusion, helplessness, stagnation of the will, and a sense of the withdrawal of God's presence. This dark night of the soul is not, in Underhill's conception, the Divine Darkness of the pseudo-Dionysius and German Christian mysticism. It is the period of final "unselfing" and the surrender to the hidden purposes of the divine will. Her fifth and final stage is union with the object of love, the one Reality, God. Here the self has been permanently established on a transcendental level and liberated for a new purpose.

Eastern Orthodox Christianity

Eastern Christianity has preserved a mystical emphasis in its theology and retains in hesychasm a tradition of mystical prayer dating back to Christianity's beginnings. Hesychasm concerns a spiritual transformation of the egoic self, the following of a path designed to produce more fully realized human persons, "created in the Image and Likeness of God" and as such, living in harmonious communion with God, the Church, the rest of the world, and all creation, including oneself. The Eastern Christian tradition speaks of this transformation in terms of theosis or divinization, perhaps best summed up by an ancient aphorism usually attributed to Athanasius of Alexandria: "God became human so that man might become god."

According to John Romanides, in the teachings of Eastern Orthodox Christianity the quintessential purpose and goal of the Christian life is to attain theosis or 'deification', understood as 'likeness to' or 'union with' God. Theosis is expressed as "Being, union with God" and having a relationship or synergy between God and man. God is the Kingdom of Heaven.

Theosis or unity with God is obtained by engaging in contemplative prayer, the first stage of theoria, which results from the cultivation of watchfulness (Gk: nepsis). In theoria, one comes to see or "behold" God or "uncreated light," a grace which is "uncreated." In the Eastern Christian traditions, theoria is the most critical component needed for a person to be considered a theologian; however it is not necessary for one's salvation. An experience of God is necessary to the spiritual and mental health of every created thing, including human beings. Knowledge of God is not intellectual, but existential. According to eastern theologian Andrew Louth, the purpose of theology as a science is to prepare for contemplation, rather than theology being the purpose of contemplation.

Theoria is the main aim of hesychasm, which has its roots in the contemplative practices taught by Evagrius Ponticus (345–399), John Climacus (6th–7th century), Maximus the Confessor (c. 580–662), and Symeon the New Theologian (949–1022). John Climacus, in his influential Ladder of Divine Ascent, describes several stages of contemplative or hesychast practice, culminating in agape. Symeon believed that direct experience gave monks the authority to preach and give absolution of sins, without the need for formal ordination. While Church authorities also taught from a speculative and philosophical perspective, Symeon taught from his own direct mystical experience, and met with strong resistance for his charismatic approach, and his support of individual direct experience of God's grace. According to John Romanides, this difference in teachings on the possibility to experience God or the uncreated light is at the very heart of many theological conflicts between Eastern Orthodox Christianity and Western Christianity, which is seen to culminate in the conflict over hesychasm.

According to John Romanides, following Vladimir Lossky in his interpretation of St. Gregory Palamas, the teaching that God is transcendent (incomprehensible in ousia, essence or being), has led in the West to the (mis)understanding that God cannot be experienced in this life. Romanides states that Western theology is more dependent upon logic and reason, culminating in scholasticism used to validate truth and the existence of God, than upon establishing a relationship with God (theosis and theoria).

False spiritual knowledge

In the Orthodox Churches, theoria is regarded to lead to true spiritual knowledge, in contrast to the false or incomplete knowledge of rational thought, c.q. conjecture, speculation, dianoia, stochastic and dialectics). After illumination or theoria, humanity is in union with God and can properly discern, or have holy wisdom. Hence theoria, the experience or vision of God, silences all humanity.

The most common false spiritual knowledge is derived not from an experience of God, but from reading another person's experience of God and subsequently arriving at one's own conclusions, believing those conclusions to be indistinguishable from the actual experienced knowledge.

False spiritual knowledge can also be iniquitous, generated from an evil rather than a holy source. The gift of the knowledge of good and evil is then required, which is given by God. Humanity, in its finite existence as created beings or creatures, can never, by its own accord, arrive at a sufficiently objective consciousness. Theosis is the gradual submission of a person to the good, who then with divine grace from the person's relationship or union with God, attains deification. Illumination restores humanity to that state of faith existent in God, called noesis, before humanity's consciousness and reality was changed by their fall.

Spiritual somnolence

In the orthodox Churches, false spiritual knowledge is regarded as leading to spiritual delusion (Russian prelest, Greek plani), which is the opposite of sobriety. Sobriety (called nepsis) means full consciousness and self-realization (enstasis), giving true spiritual knowledge (called true gnosis). Prelest or plani is the estrangement of the person to existence or objective reality, an alienation called amartía. This includes damaging or vilifying the nous, or simply having a non-functioning noetic and neptic faculty.

Evil is, by definition, the act of turning humanity against its creator and existence. Misotheism, a hatred of God, is a catalyst that separates humanity from nature, or vilifies the realities of ontology, the spiritual world and the natural or material world. Reconciliation between God (the uncreated) and man is reached through submission in faith to God the eternal, i.e. transcendence rather than transgression (magic).

The Trinity as Nous, Word and Spirit (hypostasis) is, ontologically, the basis of humanity's being or existence. The Trinity is the creator of humanity's being via each component of humanity's existence: origin as nous (ex nihilo), inner experience or spiritual experience, and physical experience, which is exemplified by Christ (logos or the uncreated prototype of the highest ideal) and his saints. The following of false knowledge is marked by the symptom of somnolence or "awake sleep" and, later, psychosis. Theoria is opposed to allegorical or symbolic interpretations of church traditions.

False asceticism or cults

In the Orthodox practice, once the stage of true discernment (diakrisis) is reached (called phronema), one is able to distinguish false gnosis from valid gnosis and has holy wisdom. The highest holy wisdom, Sophia, or Hagia Sophia, is cultivated by humility or meekness, akin to that personified by the Theotokos and all of the saints that came after her and Christ, collectively referred to as the ecclesia or church. This community of unbroken witnesses is the Orthodox Church.

Wisdom is cultivated by humility (emptying of oneself) and remembrance of death against thymos (ego, greed and selfishness) and the passions. Vlachos of Nafpaktos wrote:

But let him not remain in this condition. If he wishes to see Christ, then let him do what Zacchaeus did. Let him receive the Word in his home, after having previously climbed up into the sycamore tree, 'mortifying his limbs on the earth and raising up the body of humility'.
— Metropolitan Hierotheos of Nafpaktos (1996), Life after Death

Practicing asceticism is being dead to the passions and the ego, collectively known as the world.

God is beyond knowledge and the fallen human mind, and, as such, can only be experienced in his hypostases through faith (noetically). False ascetism leads not to reconciliation with God and existence, but toward a false existence based on rebellion to existence.

Latin Catholic mysticism

Contemplatio

In the Latin Church terms derived from the Latin word contemplatio such as, in English, "contemplation" are generally used in languages largely derived from Latin, rather than the Greek term theoria. The equivalence of the Latin and Greek terms was noted by John Cassian, whose writings influenced the whole of Western monasticism, in his Conferences. However, Catholic writers do sometimes use the Greek term.

Middle ages

The Early Middle Ages in the West includes the work of Gregory the Great and Bede, as well as developments in Celtic Christianity and Anglo-Saxon Christianity, and comes to fulfillment in the work of Johannes Scotus Eriugena and the Carolingian Renaissance.

The High Middle Ages saw a flourishing of mystical practice and theorization corresponding to the flourishing of new monastic orders, with such figures as Guigo II, Hildegard of Bingen, Bernard of Clairvaux, the Victorines, all coming from different orders, as well as the first real flowering of popular piety among the laypeople.

The Late Middle Ages saw the clash between the Dominican and Franciscan schools of thought, which was also a conflict between two different mystical theologies: on the one hand that of Dominic de Guzmán and on the other that of Francis of Assisi, Anthony of Padua, Bonaventure, Jacopone da Todi, Angela of Foligno. Moreover, there was the growth of groups of mystics centered on geographic regions: the Beguines, such as Mechthild of Magdeburg and Hadewijch (among others); the Rhenish-Flemish mystics Meister Eckhart, Johannes Tauler, Henry Suso, and John of Ruysbroeck; and the English mystics Richard Rolle, Walter Hilton and Julian of Norwich. This period also saw such individuals as Catherine of Siena and Catherine of Genoa, the Devotio Moderna, and such books as the Theologia Germanica, The Cloud of Unknowing and The Imitation of Christ.

Counter-reformation

The Reformation brought about the Counter-Reformation and, with it, a new flowering of mystical literature, often grouped by nationality.

Spanish mysticism

The Spanish had Ignatius Loyola, whose Spiritual Exercises were designed to open people to a receptive mode of consciousness in which they can experience God through careful spiritual direction and through understanding how the mind connects to the will and how to weather the experiences of spiritual consolation and desolation; Teresa of Ávila, who used the metaphors of watering a garden and walking through the rooms of a castle to explain how meditation leads to union with God; and John of the Cross, who used a wide range of biblical and spiritual influences both to rewrite the traditional "three ways" of mysticism after the manner of bridal mysticism and to present the two "dark nights": the dark night of the senses and the dark night of the soul, during which the individual renounces everything that might become an obstacle between the soul and God and then experiences the pain of feeling separated from God, unable to carry on normal spiritual exercises, as it encounters the enormous gap between its human nature and God's divine wisdom and light and moves up the 10-step ladder of ascent towards God. Another prominent mystic was Miguel de Molinos, the chief apostle of the religious revival known as Quietism. No breath of suspicion arose against Molinos until 1681, when the Jesuit preacher Paolo Segneri, attacked his views, though without mentioning his name, in his Concordia tra la fatica e la quiete nell' orazione. The matter was referred to the Inquisition. A report got abroad that Molinos had been convicted of moral enormities, as well as of heretical doctrines; and it was seen that he was doomed. On September 3, 1687 he made public profession of his errors, and was sentenced to imprisonment for life. Contemporary Protestants saw in the fate of Molinos nothing more than a persecution by the Jesuits of a wise and enlightened man, who had dared to withstand the petty ceremonialism of the Italian piety of the day. Molinos died in prison in 1696 or 1697.

Italy

Lorenzo Scupoli, from Otranto in Apulia, was an Italian mystic best known for authoring The Spiritual Combat, a key work in Catholic mysticism.

France

French mystics included Francis de Sales, Jeanne Guyon, François Fénelon, Brother Lawrence and Blaise Pascal.

Protestant mysticism

Reformation

The Protestant Reformation downplayed mysticism, although it still produced a fair amount of spiritual literature. Even the most active reformers can be linked to Medieval mystical traditions. Martin Luther, for instance, was a monk who was influenced by the German Dominican mystical tradition of Eckhart and Tauler as well by the Dionysian-influenced Wesenmystik ("essence mysticism") tradition. He also published the Theologia Germanica, which he claimed was the most important book after the Bible and Augustine for teaching him about God, Christ, and humanity. Even John Calvin, who rejected many Medieval ascetic practices and who favored doctrinal knowledge of God over affective experience, has Medieval influences, namely, Jean Gerson and the Devotio Moderna, with its emphasis on piety as the method of spiritual growth in which the individual practices dependence on God by imitating Christ and the son-father relationship. Meanwhile, his notion that we can begin to enjoy our eternal salvation through our earthly successes leads in later generations to "a mysticism of consolation". Nevertheless, Protestantism was not devoid of mystics. Several leaders of the Radical Reformation had mystical leanings such as Caspar Schwenckfeld and Sebastian Franck. The Magisterial traditions also produced mystics, notably Peter Sterry (Calvinist) and Johann Arndt (Lutheran). An original thinker, formally in the Lutheran tradition but a forerunner of Christian theosophy, was Jakob Böhme.

As part of the Protestant Reformation, theologians turned away from the traditions developed in the Middle Ages and returned to what they consider to be biblical and early Christian practices. Accordingly, they were often skeptical of Catholic mystical practices, which seemed to them to downplay the role of grace in redemption and to support the idea that human works can play a role in salvation. Thus, Protestant theology developed a strong critical attitude, oftentimes even an animosity towards Christian mysticism. However, Quakers, Anglicans, Methodists, Episcopalians, Lutherans, Presbyterians, Local Churches, Pentecostals, Adventists, and Charismatics have in various ways remained open to the idea of mystical experiences.

England

The English had a denominational mix, from Catholic Augustine Baker and Julian of Norwich (the first woman to write in English), to Anglicans William Law, John Donne, and Lancelot Andrewes, to Puritans Richard Baxter and John Bunyan (The Pilgrim's Progress), to the first "Quaker", George Fox and the first "Methodist", John Wesley, who was well-versed in the continental mystics.

An example of "scientific reason lit up by mysticism in the Church of England"is seen in the work of Sir Thomas Browne, a Norwich physician and scientist whose thought often meanders into mystical realms, as in his self-portrait, Religio Medici, and in the "mystical mathematics" of The Garden of Cyrus, whose full running title reads, Or, The Quincuncial Lozenge, or Network Plantations of the ancients, Naturally, Artificially, Mystically considered. Browne's highly original and dense symbolism frequently involves scientific, medical, or optical imagery to illustrate a religious or spiritual truth, often to striking effect, notably in Religio Medici, but also in his posthumous advisory Christian Morals.

Browne's latitudinarian Anglicanism, hermetic inclinations, and Montaigne-like self-analysis on the enigmas, idiosyncrasies, and devoutness of his own personality and soul, along with his observations upon the relationship between science and faith, are on display in Religio Medici. His spiritual testament and psychological self-portrait thematically structured upon the Christian virtues of Faith, Hope and Charity, also reveal him as "one of the immortal spirits waiting to introduce the reader to his own unique and intense experience of reality". Though his work is difficult and rarely read, he remains, paradoxically, one of England's perennial, yet first, "scientific" mystics.

Germany

Similarly, well-versed in the mystic tradition was the German Johann Arndt, who, along with the English Puritans, influenced such continental Pietists as Philipp Jakob Spener, Gottfried Arnold, Nicholas Ludwig von Zinzendorf of the Moravians, and the hymnodist Gerhard Tersteegen. Arndt, whose book True Christianity was popular among Protestants, Catholics and Anglicans alike, combined influences from Bernard of Clairvaux, John Tauler and the Devotio Moderna into a spirituality that focused its attention away from the theological squabbles of contemporary Lutheranism and onto the development of the new life in the heart and mind of the believer. Arndt influenced Spener, who formed a group known as the collegia pietatis ("college of piety") that stressed the role of spiritual direction among lay-people—a practice with a long tradition going back to Aelred of Rievaulx and known in Spener's own time from the work of Francis de Sales. Pietism as known through Spener's formation of it tended not just to reject the theological debates of the time, but to reject both intellectualism and organized religious practice in favor of a personalized, sentimentalized spirituality.

Pietism

This sentimental, anti-intellectual form of pietism is seen in the thought and teaching of Zinzendorf, founder of the Moravians; but more intellectually rigorous forms of pietism are seen in the teachings of John Wesley, which were themselves influenced by Zinzendorf, and in the teachings of American preachers Jonathan Edwards, who restored to pietism Gerson's focus on obedience and borrowed from early church teachers Origen and Gregory of Nyssa the notion that humans yearn for God, and John Woolman, who combined a mystical view of the world with a deep concern for social issues; like Wesley, Woolman was influenced by Jakob Böhme, William Law and The Imitation of Christ. The combination of pietistic devotion and mystical experiences that are found in Woolman and Wesley are also found in their Dutch contemporary Tersteegen, who brings back the notion of the nous ("mind") as the site of God's interaction with our souls; through the work of the Spirit, our mind is able to intuitively recognize the immediate presence of God in our midst.

Scientific research

Fifteen Carmelite nuns allowed scientists to scan their brains with fMRI while they were meditating, in a state known as Unio Mystica or Theoria. The results showed that multiple regions of the brain were activated when they considered themselves to be in mystical union with God. These regions included the right medial orbitofrontal cortex, right middle temporal cortex, right inferior and superior parietal lobules, caudate, left medial prefrontal cortex, left anterior cingulate cortex, left inferior parietal lobule, left insula, left caudate, left brainstem, and extra-striate visual cortex.

Modern philosophy

In modern times theoria is sometimes treated as distinct from the meaning given to it in Christianity, linking the word not with contemplation but with speculation. Boethius (c. 480–524 or 525) translated the Greek word theoria into Latin, not as contemplatio but as speculatio, and theoria is taken to mean speculative philosophy. A distinction is made, more radical than in ancient philosophy, between theoria and praxis, theory and practice.

Search This Blog

Tuesday, January 7, 2025

Cloud seeding

Methods

Salts

Electric charges

Infrared laser pulses

Effectiveness

Impact on environment and health

History

Asia

China

India

Pakistan

Indonesia

Iran

Israel

Kuwait

United Arab Emirates

Southeast Asia

Malaysia

Thailand

Vietnam

Sri Lanka

North America

United States

Canada

Europe

Bulgaria

France and Spain

Russia

Germany

Austria

Slovenia

United Kingdom

Australia

Africa

Legal frameworks and implications

Existing international legislation

Ownership of clouds

Conspiracy theories

Christian mysticism

Etymology

Theoria

Mysticism

Definition of mysticism

Transformative presence of God

Presence versus experience

Interpersonal transformation

Social construction

Origins

Jewish antecedents

Greek influences

Plato

Plotinus

Early church

New Testament writings

Apostolic Fathers

Alexandrian mysticism

Monasticism

Desert Fathers

Early monasticism

Neo-Platonism

Mystical theology

Practice

Cataphatic and apophatic mysticism

Meditation and contemplation

Threefold path

Catharsis (purification)

Theoria (illumination) – contemplative prayer

Contemplative prayer in the Eastern Church

Contemplative prayer in the Roman Catholic Church

Unification

Alternate models

Augustine

Meister Eckhart

Teresa of Avila

Prayer of simplicity – natural or acquired contemplation

Infused or higher contemplation

Mystical union