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GATEWAYS to CONTEMPLATION: MYSTICAL KNOWLEDGE in the DEGREES of KNOWLEDGE Mary L

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GATEWAYS to CONTEMPLATION: MYSTICAL KNOWLEDGE in the DEGREES of KNOWLEDGE Mary L v GATEWAYS TO CONTEMPLATION: MYSTICAL KNOWLEDGE IN THE DEGREES OF KNOWLEDGE Mary L. O'Hara, C.S.J. The College of St. Catherine, Saint Paul Seminary St. Paul, Minnesota "For me," Flannery O'Connor wrote ih one of her re- cently published letters, "a dogma is only a gateway to contemplation ... 11 1 For the Christian, the mystical life brings what is already known in faith to a new depth of conviction. But mystical knowledge, to use an image drawn from Gabriel Marcel's discussion of "mystery," moves, as it were, at a nearer than focal distance, an intimate realm of touch and hearing where clear sight could only impede under­ standing. 2 Since it is impossible for a creature to grasp God more and more closely, concepts become less clear and less adequate. It is precisely this paradox which leads the Philosopher to investigate mystical knowledge. Not only the second part of Maritain's The Degrees of Knowledge (with appended matter, some two-fifths of the Whole) , but the Preface and Chapters I and V as well con­ tain important observations relevant to his doctrine of mystical knowledge. Thus, the Preface offers a conspectus of the whole treatment of supra-rational knowledge and shows how it relates to the kinds of knowledge treated in the rest of the book. Chapters I and V deal with some anticipated ob­ jections and with. certain metaphysical conclusions fundamental to the elaboration of the properly mystical doctrine. 89 This mystical doctrine is contained in four chap- ters dealing respectively with: 1. problems concerning mystical experience 2.. Augustinian wisdom 3. the "practico-practical" science of contempla­ tion of John of the Cross 4. the "l\.11 an<l Nothing" in the doctrine of this Carmelite doctor I shall consider first the preliminary questions and then the content of each of the four chapters listed above, concluding with some observations about Maritain's method of procedure. I. Preliminary Considerations From the very outset, in the first pages of the Pre- face, where Maritain quotes the mystic Tauler as the sour~ for his title, it is evident that the author has undertaken to vindicate for the human mind, against dialectical mater- ialism, a realm proper to itself, and to show, against a flattened-out concept of the mind characteristic of ideal- ist philosophies, something of the "topology" of "l 'esprit," the mind. 3 What Maritain will do (surely a bold project) is to show that kinds of .knowledge as diverse as the scien­ tific and the mystical can and do exist in the same mind. He quickly sketches the dimensions such a mind must have: length, "the manner in which the formal light that charac- terizes a particular type of knowing falls upon things and defines in them a certain line of intelligibility;" breadth, the "number of objects ... known;" height, the degrees of abstraction; and depth, "those more hidden di­ versities which depend upon" the freedom of the individual 90 ! I ~ and on one's "own proper finalities. 114 An example of this last dimension would be the speculative and prac- tical uses of the mind. Not only this mental topology, however, but the very movement of the mind from one stage or "place" to another is Maritain's particular concern, the elan that bears the knower from a less integrated to another, higher, because more unified, sort of understanding. Thus, the study of metaphysics can be expected to awaken in the knower a kind of thirst for mystical knowledge, for direct acquain- tance with God, which metaphysics its elf is unable to sat- isfy. Yet can it be justifiable for a philosopher to treat questions regarding mystical knowledge? Do not such ques­ tions belong to a realm of faith, taking "into account certitudes that depend upon lights of another order 11 ? 5 Maritain defends. the endeavor on the ground that "when a philosopher adopts as object of his study, something which impinges upon the existential conditions of man and his activity as a free person ... he can proceed scientif­ ically only if he respects the integrity of his object. .. " In doing this, "he is still a philosopher (though not pure­ ly a philosopher) ..• " Then, .•. he carries through ... not as a theo­ logian but as a philosopher - analyzing his data in order to rise to their ontological principles and integrating within his investigation of causes, points of information which he gets from the theologian, just as, on other occasions, he likewise integrates ..• /What/ he gets from the biologist or the physiciit.6- 91 --- Despite this allusion to scientific procedure, Mari- tain sees his work less as a "didactic treatise" than as a "meditation on certain themes." Since, as he says, "Thomism is a common task," it is eminently appropriate that these themes be taken up here in a "spirit of col­ laboration and philosophical continuity. 117 Central to the task of Thomism is the endeavor of the metaphysician, and it is as a metaphysician, but a believ- ing metaphysician, that Maritain will search out his doc- trine of mystical knowledge. Metaphysics, he says, awa- kens a "desire for supreme union" which it is unable to satisfy. At this point, one of the recurring themes of his entire treatment of mystical knowledge arises. What, in fact, is the nature of mystical knowledge? And since it is by definition a "secret" knowledge, how can one hope to attain it? Two possible ways of attaining it suggest themselves: by cultivating the highest natural knowledge~ metaphysics, or by receiving in faith the knowledge God himself communicates to human beings in love. It is the second of these alone that Maritain sees as leading to authentic mystical knowledge. Aberrant Claims to Mystical Knowledge 1. Certain claimants to a natural knowledge Maritain dis- misses out of hand: ... certain Occidentals suggest ... in the name of the wisdom of the Orient .•• arrogant and facile doctrines,... substituting a so-called secret tradition inherited from unknown masters of Knowledge in the place of supernatural faith and the revelation of God by the Incarnate Word ... telling man that he can ... gain entrance into the 92 - superhuman by him~e!f. Their esoteric hyper- intellectualism /is/ apt ... to put true meta- physics on the wrong scent ... LThey clai~7 to attain supreme contemplation by metaphysics alone ... 8 2. More serious claimants to the possession of a naturally attained mystical knowledge are Plotinus and the ancient sages of India. Despite the reverence he has for the aspirations of these men, Maritain sees their quest as issuing "in a void; or ... if superior influences enter into play, in a mixture, in which deception will play a great part."9 In a note Maritain cites the contrary case of Al Hallaj, the tenth-century Moslem mystic who was cricified, a martyr for his faith in Christ, whom he came to know only through the Koran and through contacts with Christian merchants. When this Moslem sage was asked, at his crucifixion, "What is mys- ticism?" he answered, "You see here its lowest stage." Far removed, indeed, is this understanding of the mystical life from that of Plotnus 1 ecstasy. Maritain concludes that Al Hallaj "had grace and infused gifts (and belonged to the 'soul' o:E the Church) and could, as a result, have been raised to authentic mystical contemplation. ulO Thus, the situation of this witness for Christ is poles apart from that of the arrogants to a merely human access to mystical wisdom, and even from that of Plotinus. ~eductionist View An aberration of a different sort from that of these false seekers after a mystical knowledge is that of Jean Baruz · i, who makes John of the Cross a kind of post-Christian 93 in a Bergsonian sense, "brashly confusing" the wisdom of the saints with metaphysics. For Maritain, on the contrary, "saints do not contemplate to know but to love." "In a gen· uine mystical life, •.. the soul does not wish to exalt it- self and does not want to be destroyed: it wishes to be joined to Him who first loved it. 1111 Genuine Mystical Knowledge ••• the contemplation of the saints is not only for divine love; it is also through it. It ... supposes the theological virtue of Faith, the theological virtue of Charity and the infused gifts of Understanding and Wisdom ••• Love as such attains immediately and in Himself the very God attained in fr~th in an obscure man­ ner ••• at a distance. Maritain thus describes the mystical union: Mystical wisdom, moved and actually regulated by the Holy Ghost, experiences the Divine things thus imbedded in us by charity, God becomes ours by charity. Through and in that Love •.• it knows that Love affectively. It knows it in a night above all distinct know- ledge . This secret wisdom which secretly 13 purifies the soul attains God as a hidden God ... Here •.. it is a question of rising lovingly beyond the created, of renouncing self and all else so as to be carried off b¥ charity ... transformed into God by love. 1 The mention of "night" introduces the question of the mode of our knowledge of God in mystical experience. since analogical knowledge of God attains a true though never adequate grasp of the divine being, it is "irreparably de- fective," and thus, it is only through renouncing its or­ dinary way of knowing (through clear, adequate concepts) that the human intellect can come to know God as He is. 94 After introducing in this manner the subject of mys- tical knowledge in his Preface and in Chapter I, Maritain goes on in the first part of his book to treat the various sorts of natural knowledge.
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