FOR KNOWLEDGE AND LOVE: THE MYSTICAL EXPERIENCE OF SUHRAWARDI AND SAN JUAN DE LA CRUZ Master’s Thesis Presented to Near Eastern and Judaic Studies Department Brandeis University Joseph E.B. Lumbard, Advisor In Partial Fulfillment of the Requirements for the Degree Master of Arts By Lee A. Koelliker May 2009 Copyright by Lee A. Koelliker 2009 Abstract FOR KNOWLEDGE AND LOVE: THE MYSTICAL EXPERIENCE OF SUHRAWARDI AND SAN JUAN DE LA CRUZ A Thesis Presented to the Near Eastern Judaic Studies Department Graduate School of Art and Sciences Brandeis University Waltham, University By Lee A. Koelliker This thesis compares the mystical experiences of Suhrawardi and San Juan de la Cruz as an extension of the traditional devotion to God. Suhrawardi and San Juan de la Cruz believed that both knowledge and love was established in the path to mystical experience. While religion is seen as a necessary foundation that imbues both particular pre-experiential virtues and technologies that establish the methodological conduit for the purification of the soul, the personal journey of the mystic ventures beyond tradition to focus on intense devotion of ritual mysticism. For Suhrawardi and San Juan de la Cruz ritual mystical practice enabled the decomposition of the material self by means of purification and perfection. Once this material self was stripped from the mystic, the true ontological human form would be present to perceive the epistemological truth of the absolute reality of existence. Yet even though this process seems similar in the writings iii of both Suhrawardi and San Juan de la Cruz, ultimately, these mystics viewed the final unveiled concept of mystical union with subtle discrepancies. Nevertheless, Suhrawardi and San Juan de la Cruz maintained a universal post-experiential rendition of mystical experience as a transcendent realm of absolute understanding and discernment. This transcendence was phenomenologically based on the soul’s proximity to the Absolute. iv Table of Contents Introduction…………………………………………………………………………1 Chapter 1. Pre-Experiential Foundations in Mystical Experience………………….5 Chapter 2. Knowledge by Presence…………………………………………….......31 Chapter 3. Unio Mystica…………………………………………………………....56 Chapter 4. Post-Experiential Comparisons in Mystical Experience………………..80 v Introduction Mystical experience maintained an enigmatic prominence among certain theologians and philosophers during the medieval era of Western Europe and the Near East. These theologians and philosophers, who were ensconced in traditional monotheistic religions, sought something extraordinary to explain the pertinent questions which they felt their particular religions had not fully answered. Such intellectuals questioned the contemporaneous understandings of spiritual devotion, metaphysics, ontology, epistemology, and even cosmology since the incontrovertible labels of traditional monotheistic religions no longer were able to vindicate these concepts. Moses Maimonides, Avicenna, al-Ghazālī, Averroes, and Teresa of Ávila were some of these intellectuals who ventured into alternative methods to facilitate the realization of absolute truth. Therefore, many of these intellectuals endeavored into the past to verify the textual concepts and understandings of the ancients. Arguably, two of the most influential intellectuals of the ancient world were Plato and Aristotle.1 Plato’s understanding of the intuitive philosophy coupled with his cosmological schematic influenced an immense number of philosophers in the ancient world.2 In the third century C.E., Plotinus expounded on the Platonic philosophy with the incorporation of methodological approaches and technologies to induce epistemological experiences. Plotinus’ Neoplatonics manifested fundamental 1 metaphysical concepts that coincided significantly with Judaism, Christianity and Christian Gnosticism, and even Islam.3 On the other hand, Aristotle established a more logical approach based on the deductive reasoning of the physical senses. Aristotle’s methods were based on syllogisms founded by the demonstration of the senses and articulated through the logic of dialectic reasoning.4 The Peripatetics trained in the physics, or ancient sciences that included mathematics, diatribe, astronomy, and philosophy, before delving into the metaphysics. Hence, Peripatetic philosophy demonstrated a rational approach for the medieval intellectuals to incorporate within their sojourn for truth. During the medieval era most intellectuals retained a traditional foundation in religion, albeit they assimilated Neoplatonics, Peripatetics, or both as methodological approaches to bolster spiritual and philosophical inquiry. In particular, the medieval intellectuals, Suhrawardi and San Juan de la Cruz were both first trained in the Peripatetics or logic. Yet they found Neoplatonic philosophy as a more authentic, epistemological approach in providing answers to the questions they asked. Both Suhrawardi and San Juan de la Cruz expanded Neoplatonic philosophy and amalgamated it with traditional religious practices to enable a mystical approach to truth. This combination enhanced their spiritual devotion and induced mystical engagement that resulted in phenomenological experiences of supernatural proportions known as mystical experience. Suhrawardi, as a Muslim, and San Juan de la Cruz, as a Christian, perhaps, approached mystical experience with different traditional expectations; nonetheless, both mystics described similar transcendent scenarios concerning mystical experience. The conviction of these mystical experiences was so vehemently axiomatic that both 2 Suhrawardi and San Juan de la Cruz accepted imprisonment as an alternative to displacing their integrity. Yet this thesis does not attempt to investigate the veracity of these mystical experiences. The aim of this thesis is to comparatively analyze the textual renditions of Suhrawardi and San Juan de la Cruz to determine the significance and context of mysticism in the medieval era. In summary, Suhrawardi and San Juan de la Cruz expanded mysticism in regards to their appropriate religions. Suhrawardi sought mystical experience to attain absolute knowledge of the reality of existence. While San Juan de la Cruz used mystical experience to stimulate a relationship based on mutual love with the Absolute. Notwithstanding, and by means of critical comparative analysis, this thesis aspires to prove the vast similarities in the mystical experiences defined and practiced by both Suhrawardi and San Juan de la Cruz. Suhrawardi and San Juan de la Cruz believed religion to be an essential foundation for mystical experience because it provided the essential pre-experiential virtues and technologies to provoke this phenomenon. In addition, both mystics believed it was also vital to expand beyond the traditional practices of their appropriate religions to emphasize their devotion and evoke the purification of their material propensities. This methodological approach, for Suhrawardi and San Juan de la Cruz, ultimately enabled mystical experience. Yet even though their religious backgrounds may have been different, or even their post-experiential interpretations, both mystics described a similar transcendent experience in the proximity of the Absolute. Consequently, this path to mystical experience provided Suhrawardi and San Juan de la Cruz with the answers they originally sought in the form of knowledge and love. 3 End Notes 1 Muhammad Ali Khalidi, “Introduction,” Medieval Islamic Philosophical Writings, ed. by Muhammad Ali Khalidi, (New York: Cambridge University Press, 2005), xi. 2 Richard Kraut, “Introduction to the Study of Plato,” The Cambridge Companion to Plato, ed. by Richard Kraut, (New York: Cambridge University Press, 1992), 1-3. This concept is also elaborated on in Nicholas White’s article, “Plato’s Metaphysical Epistemology,” in the same manuscript, 277. 3 Seyyed Hossein Nasr, Islamic Philosophy from its Origin to the Present: Philosophy in the Land of Prophecy, (Albany: State University of New York Press, 2006), 108-109. 4 R. J. Hankinson, “Philosophy of Science,” The Cambridge Companion to Aristotle, ed. by Jonathan Barnes, (New York: Cambridge University Press, 1995), 109-112. 4 Chapter One Pre-Experiential Foundations in Mystical Experience Since the publication of Aldous Huxley’s, The Perennial Philosophy, in 1945, scholars have continuously debated whether each mystical experience is uniquely diverse, or if these experiences are derived universally from a “common core.” Scholars such as Peter Moore, Robert Gimello, and Steve T. Katz argue that the reality of mystical experience is fundamentally diverse contextually, methodically, and epistemologically. These arguments dispute scholars like Fritz Staal and Aldous Huxley who believe, in juxtaposition, that mystical experience may be simplified into being universally defined as “common core” mysticism or even philosophia perennis. Another dimension of this contestation derives from the fundamental importance of religious doctrine and traditions as a foundation that enables mystical experience. For instance, Huxley and Staal both dispute the relevance of religion within mystical exploration. In fact, for these two scholars, religion may actually dissuade mystics from obtaining universal truth through mystical experience. Yet in contrast, Katz bases his argument for contextual mysticism on the fact that religion is not only necessary, but religion is the pre-experiential reason for diversity within mystical experience. Finally, Reza Shah-Kazemi also confirms the importance of a religious context as the basis for mystical experience. But his argument is even more complex, for Reza Shah-Kazemi 5