Greco-Christian stream·Dionysius the Areopagite·Mystic Theology·Mystic Theology — Caput I
I. What is the divine darkness — Moses on Sinai
The treatise's opening — and the foundational chapter of the Western apophatic tradition. The doctrine of the divine darkness into which Moses entered on Sinai when he passed beyond the lights into the cloud of unknowing. Bonaventure, Eckhart, The Cloud of Unknowing all derive from this chapter.
Source context
- Theme
- apophatic ascent and the soul's entry into divine darkness beyond all knowing and being
- Soul-faculty
- Consciousness Soul
Steiner
- GA 97, 1906-02-11Steiner explicitly names the treatise on Mystical Theology alongside the other Pseudo-Dionysian writings, situating it within the esoteric-Christian stream he traces through the Areopagite.
- GA 87, 1902-04-26Steiner distinguishes between positive theology as a preliminary down-payment and the higher mystical knowledge that constitutes the genuine path to spiritual heights.
- GA 137, 1912-06-06Steiner contrasts the mystical path of renouncing discursive knowledge with the anthroposophical path, noting that a mystic can protect himself from theology but not from the demands of spiritual cognition.
Cross-tradition
- Neoplatonism (Plotinus, Proclus)The Plotinian ascent through negation to the One beyond intellect and being provides the philosophical armature Pseudo-Dionysius deploys in Caput I's description of the supra-essential Godhead.
- Vedanta — neti netiCross-tradition congruence exists between the Dionysian via negativa — stripping away all predicates to reach the ineffable — and the Upanishadic negation-method by which Brahman is approached as that which cannot be named or grasped.
- Kabbalah — Ein SofThe Kabbalistic designation Ein Sof for the divine ground that transcends all attributes shows cross-tradition congruence with the Dionysian theology of the divine darkness that exceeds affirmation and negation alike.
Mystic Theology — Caput I
MYSTIC THEOLOGY.
CAPUT I.
What is the Divine Gloom?
SECTION I.
TRIAD supernal, both super-God and super-good, Guardian of the Theosophy of Christian men, direct us aright to the super-unknown and super-brilliant and highest summit of the mystic Oracles, where the simple and absolute and changeless mysteries of theology lie hidden within the super-luminous gloom of the silence, revealing hidden things, which in its deepest darkness shines above the most super-brilliant, and in the altogether impalpable and invisible, fills to overflowing the eyeless minds with glories of surpassing beauty. This then be my prayer; but thou, O dear Timothy, by thy persistent commerce with the mystic visions, leave behind both sensible perceptions and intellectual efforts, and all objects of sense and intelligence, and all things not being and being, and be raised aloft unknowingly to the union, as far as attainable, with Him Who is above every essence and knowledge. For by the resistless and absolute ecstasy in all purity, from thyself and all, thou wilt be carried on high, to the superessential ray of the Divine darkness, when thou hast cast away all, and become free from all. p. 131
SECTION II.
But see that none of the uninitiated listen to these things--those I mean who are entangled in things being, and fancy there is nothing superessentially above things being, but imagine that they know, by their own knowledge, Him, Who has placed darkness as His hiding-place. But, if the Divine initiations are above such, what would any one say respecting those still more uninitiated, such as both portray the Cause exalted above all, from the lowest of things created, and say that It in no wise excels the no-gods fashioned by themselves and of manifold shapes, it being our duty both to attribute and affirm all the attributes of things existing to It, as Cause of all, and more properly to deny them all to It, as being above all, and not to consider the negations to be in opposition to the affirmations, but far rather that It, which is above every abstraction and definition, is above the privations.
SECTION III.
Thus, then, the divine Bartholomew says that Theology is much and least, and the Gospel broad and great, and on the other hand concise. He seems to me to have comprehended this supernaturally, that the good Cause of all is both of much utterance, and at the same time of briefest utterance and without utterance; as having neither utterance nor conception, because It is superessentially exalted above all, and manifested without veil and in truth, to those alone who pass through both all things consecratedp. 132 and pure, and ascend above every ascent of all holy summits, and leave behind all divine lights and sounds, and heavenly words, and enter into the gloom, where really is, as the Oracles say, He Who is beyond all. For even the divine Moses is himself strictly bidden to be first purified, and then to be separated from those who are not so, and after entire cleansing hears the many-voiced trumpets, and sees many lights, shedding pure and streaming rays; then he is separated from the multitude, and with the chosen priests goes first to the summit of the divine ascents, although even then he does not meet with Almighty God Himself, but views not Him (for He is viewless) but the place where He is. Now this I think signifies that the most Divine and Highest of the things seen and contemplated are a sort of suggestive expression, of the things subject to Him Who is above all, through which His wholly inconceivable Presence is shown, reaching to the highest spiritual summits of His most holy places; and then he (Moses) is freed from them who are both seen and seeing, and enters into the gloom of the Agnosia; a gloom veritably mystic, within which he closes all perceptions of knowledge and enters into the altogether impalpable and unseen, being wholly of Him Who is beyond all, and of none, neither himself nor other; and by inactivity of all knowledge, united in his better part to. the altogether Unknown, and by knowing nothing, knowing above mind.
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