Mysticism
Mystical Experience: Women’s Pathway to Knowledge
Abstract: The mystical experience is generally understood as an affective one, made of love and union. The history of Christianity has been marked by this type of experience and owes to it some of its most luminous milestones and highlights. Christian mystics have been great founders, bright intellectuals, and paradigmatic figures in raising new issues for Theology and Philosophy theology, philosophy, social justice, and politics. In this article we wish to reflect and write about two issues in the vast area of mystical studies, focusing specifically on Christian mysticism:
(1) The link between mystical experience and knowledge; and
(2) Mystical experiences lived through by women as a pathway to and from knowledge. We will briefly highlight a few women mystics in order to set the stage for the topic to be further developed below.
Firstly, we will attempt to circumscribe the concept of mysticism by retrieving some of the main thoughts of scholars who have studied the mystical phenomenon and writings of individuals who experienced it. For this purpose, we will apply some elements from philosophy, but mostly from theology.
Secondly, we will pursue our reflection with the aid of thoughts by philosophers and theologians who thought and argued that mystical experience is and contains knowledge and bears not only affective and spiritual, but also intellectual, fruit. Thirdly, we will attempt to show how a significant group of women were the specific protagonists of this synthesis between experience and knowledge and how this allowed them to bring original contributions to their context and historical time.
We conclude with a detailed commentary and reflection on the French 20th-century mystic Simone Weil who, as both an intellectual and a mystic, was a pioneer in bringing a prophetic vision on some issues that would inspire society, the Church, and spiritual life many decades after her death. As such, she became a paradigmatic figure who demonstrated that intellectual ability does not entail only rational thinking, but consists in a great level of spiritual sensitivity, which brings altogether an enormous responsibility in leading humanity towards fulfilling its vocation to live fully. Our conclusions will be based on the countercultural benefits that mystical experience, as lived through by women, can bring to contemporary times.”
- Religions, vol. 14, no.2 (Jan. 2023), p. 230.
Maria Clara Bingemer (PhD, Pontifical Gregorian University, Rome) is a noted Brazilian theologian. A full professor at Pontifícia Universidade Católica do Rio de Janeiro (PUC), she focuses her research on systematic theology, mysticism, and in particular on Latin American and liberation theology. Bingemer’s current research project is on Mysticism and Testimony: a study of knowledge, language and praxis in contemporary mysticism.
Inside Issue 9: New and Forthcoming
Philosophy, out of Bounds: The Method and Mysticism of Simone Weil
ABSTRACT: The purpose of this study is exposition on the themes of method and mysticism in the work of Simone Weil. Nearly a decade before the onset of her first mystical experience, Weil developed a method to be rigorously applied in daily philosophical reflection. She outlines this method in her dissertation on Descartes (1929-1930). I examine the question of how Weil applied method to philosophical reflection on her mystical experiences (onset 1938-1939). I analyze Weil’s mystical experiences as a type of transformative experience in L. A. Paul’s strict sense of the term. On Paul’s view, an experience is transformative if it is both epistemically and personally transformative. An experience is epistemically transformative if the only way to know what it is like to have it is to have it yourself. An experience is personally transformative if it changes your point of view, including your core preferences (Paul, 2014).
I present a thought experiment and textual evidence to motivate the claim that Weil’s mystical experiences meet Paul’s conditions for transformative experience. I then propose two epistemological facts that can be revealed by philosophical reflection on mystical experience. First, it is possible to read meaning erroneously in the appearances of things. Second, it is possible to come to hold to the certainty of a conviction for reasons that elude the intellect. My findings suggest that Weil’s late views on philosophy accommodate these two epistemological constraints, thereby demonstrating a possible connection between Weil’s mystical experiences and her mature views on the nature, scope, and proper method of philosophy. However, my preliminary findings also suggest that Weil’s early work on method may have anticipated these epistemological obstacles prior to the onset of her first mystical experience. Thus, further exposition of Weil’s method is needed to support or elucidate the claim (Rozelle-Stone and Davis, 2021) that Weil’s epistemology underwent significant changes because of her mystical experiences.
Carmen Maria Marcous, a Dissertation submitted to the Department of Philosophy in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Florida State University, College of Arts and Sciences (2022).
Mysticism and the Making of Simone Weil
Simone Weil and George Herbert on love through poetry
Abstract: In two letters written shortly before she sailed from Marseille in May 1942, Simone Weil reveals the profound impact George Herbert’s ‘Love (III)’ had on her. When reciting the poem to herself during intense headaches, she had a religious experience that involved Christ descending and taking her up. This article offers a comparative case study of focused attention on poetry as a form of prayer leading to a religious experience. It offers a close reading of ‘Love (III)’ through the lens of Weil’s philosophical and spiritual writings from the last year of her life and vice-versa. The beauty of poetry on Weil’s account is analogous to the beauty of the world and hence can approach human expression of God’s will or the ineffable order of the universe.
Forum for Modern Language Studies (2022)
The mysticism of the ordeal of the absence of God in the context of the Second World War. The case of Simone Weil and Etty Hillesum
Based on the study of the writings of Simone Weil and Etty Hillesum during the Second World War, this article intends to identify the characteristics of an unprecedented moment in the history of mysticism where the experience of God’s presence is irreducibly associated with the ordeal of his absence in the events of this world. If this link between the experience of absence and that of presence echoes the classic image of John of the Cross’s “dark night”, its conceptualisation in both Simone Weil and Etty Hillesum reveals two emerging features that break with the earlier mystical tradition. On the one hand, the ordeal of absence is no longer experienced as a purifying punishment inflicted by God himself, but rather as the ordeal of contemporary reality where God is recognised as the Absent One “par excellence”. On the other hand, the experience of presence does not put an end to that of absence, so that one can speak of the concomitance of the absence and the presence of God in the mystical experience of the 20th century.
Dans Études théologiques et religieuses 2022/1 (Tome 97), pages 49 à 65
