The Mystical Theology

What is the Divine Gloom.

Trinity, which exceedeth all Being, Deity, and Goodness!^[514] Thou that instructeth Christians in Thy heavenly wisdom! Guide us to that topmost height of mystic lore^[515] which exceedeth light and more than exceedeth knowledge, where the simple, absolute, and unchangeable mysteries of heavenly Truth lie hidden in the dazzling obscurity of the secret Silence, outshining all brilliance with the intensity of their darkness, and surcharging our blinded intellects with the utterly impalpable and invisible fairness of glories which exceed all beauty! Such be my prayer; and thee, dear Timothy, I counsel that, in the earnest exercise of mystic contemplation, thou leave the senses and the activities of the intellect and all things that the senses or the intellect can perceive, and all things in this world of nothingness, or in that world of being, and that, thine understanding being laid to rest,^[516] thou strain (so far as thou mayest) towards an union with Him whom neither being nor understanding can contain. For, by the unceasing and absolute renunciation of thyself and all things, thou shalt in pureness cast all things aside, and be released from all, and so shalt be led upwards to the Ray of that divine Darkness which exceedeth all existence.^[517]

These things thou must not disclose to any of the uninitiated, by whom I mean those who cling to the objects of human thought, and imagine there is no super-essential reality beyond; and fancy that they know by human understanding Him that has made Darkness His secret place.^[518] And, if the Divine Initiation is beyond such men as these, what can be said of others yet more incapable thereof, who describe the Transcendent Cause of all things by qualities drawn from the lowest order of being, while they deny that it is in any way superior to the various ungodly delusions which they fondly invent in ignorance of this truth?^[519] That while it possesses all the positive attributes of the universe (being the universal Cause), yet in a stricter sense It does not possess them, since It transcends them all, wherefore there is no contradiction between affirming and denying that It has them inasmuch as It precedes and surpasses all deprivation, being beyond all positive and negative distinctions?^[520]

Such at least is the teaching of the blessed Bartholomew.^[521] For he says that the subject-matter of the Divine Science is vast and yet minute, and that the Gospel combines in itself both width and straitness. Methinks he has shown by these his words how marvellously he has understood that the Good Cause of all things is eloquent yet speaks few words, or rather none; possessing neither speech nor understanding because it exceedeth all things in a super-essential manner, and is revealed in Its naked truth to those alone who pass right through the opposition of fair and foul,^[522] and pass beyond the topmost altitudes of the holy ascent and leave behind them all divine enlightenment and voices and heavenly utterances and plunge into the Darkness where truly dwells, as saith the Scripture, that One Which is beyond all things. For not without reason^[523] is the blessed Moses bidden first to undergo purification himself and then to separate himself from those who have not undergone it; and after all purification hears the many-voiced trumpets and sees many lights flash forth with pure and diverse-streaming rays, and then stands separate from the multitudes and with the chosen priests presses forward to the topmost pinnacle of the Divine Ascent. Nevertheless he meets not with God Himself, yet he beholds—not Him indeed (for He is invisible)—but the place wherein He dwells. And this I take to signify that the divinest and the highest of the things perceived by the eyes of the body or the mind are but the symbolic language of things subordinate to Him who Himself transcendeth them all. Through these things His incomprehensible presence is shown walking upon those heights of His holy places which are perceived by the mind; and then It breaks forth, even from the things that are beheld and from those that behold them, and plunges the true initiate unto the Darkness of Unknowing wherein he renounces all the apprehensions of his understanding and is enwrapped in that which is wholly intangible and invisible, belonging wholly to Him that is beyond all things and to none else (whether himself or another), and being through the passive stillness of all his reasoning powers united by his highest faculty to Him that is wholly Unknowable, of whom thus by a rejection of all knowledge he possesses a knowledge that exceeds his understanding.

[514] Lit. “Super-Essential, Supra-Divine, Super-Excellent.”

[515] Lit. “Oracles” i. e. to the most exalted and mystical teaching of Holy Scripture.

[516] Gk. ἀγνώστως refers to a transcendent or spiritual Unknowing (as disinguished from mere ignorance).

[517] “The Super-Essential Ray of Divine Darkness.”

[518] i. e. Philosophers and unmystical theologians.

[519] i. e. Those who accept “popular theology.” The first stage of theistic Religion is anthropomorphic, and God is thought of (like Jehovah) as a magnified man of changing moods. Popular religion seldom rises above this level, and even gifted theologians often sink to it. But it is, D. tells us, the lowest stage. Then comes a metaphysical stage. God is now thought of as a timeless Being and therefore changeless, but the conception of a magnified man has been refined rather than abolished. The ultimate truth about God and our relation to Him is held to be that He is a “Person” and that He has “made” the world. (This attitude is seen at its worst in Unitarian theology. Bradley’s criticisms on Lotze show how this fails on the intellectual side. The Doctrine of the Trinity, by insisting on an unsolved Mystery in God, prevents Orthodox theology from resting permanently in this morass, though it often has one foot there.) And non-Christian thinkers, in opposition to this conception, regard the ultimate Reality as impersonal, which is a worse error still. We must get beyond our partial conceptions of “personality,” “impersonality,” etc. They are useful and necessary up to a point, but the Truth lies beyond them and is to be apprehended in a supernatural manner by what later writers call “infused” contemplation. The sum of the whole matter is that God is incomprehensible.

[520] On Via Affirmativa and Via Negativa, vide Intr., p. 26 f.

[521] No writings of St. Bartholomew are extant. Possibly D. s inventing, though not necessarily.

[522] Vide Intr., p. 21. “Beyond Good and Evil” (though not in Nietzsche’s sense). When evil disappears Good ceases to be an opposition to it, and so Good attains a new condition.

[523] In the following passage we get the three stages tabulated by later Mystical Theology: (1) Purgation, (2) Illumination, (3) Union.