Supra-Intellective, Affective, and Poor: The Architecture of Mysticism in Plotinus and Bonaventure (original) (raw)

Abstract

In this paper, I show that Plotinus’ philosophy of contemplation and of the mystical life bears similarities to the mystical insight of the Seraphic Doctor; the basic architecture, so to speak, of the mystical ascent is remarkably similar in each thinker. In particular, I focus on three elements of the mystical life present in Plotinus and Bonaventure: that it is supra-intellective, affective, and that it calls for a certain poverty of self. I thus show that, for both thinkers, total immersion into or union with the divine transcends intellectual activity. Accordingly, union with God is a supra-intellective activity: the mystical ascent culminates in an affective experience of God. That is to say, there are mystical heights that reason or intellect cannot access; love reaches farther than reason. In order to reach the heights of this ascent, moreover, the self must rid itself of everything. Consequently, for both thinkers, the self must embrace a kind of poverty prior to penetrating the heights of the mystical ascent. While I focus on these three elements, I also discuss, or at least hint at, other similarities, as well. While I conclude that Plotinus’ philosophy of the mystical life bears similarities to Bonaventure’s own take on the journey, I bring to light some critical differences between the thinkers. Most especially, I highlight the significance of the Crucified One and the relational or communal dimensions of the mystical life in Bonaventure’s thought. Regardless, I conclude emphasizing the significance of each thinker’s take on love and affectivity. Such an insistence might prove relevant—to say the least—in a contemporary world where empirical rationalism tends to reign supreme.

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