The Mysticism of the Spanish Golden Age: Asceticism and the Path to Union with God

The Mysticism of the Spanish Golden Age: Asceticism and the Path to Union with God

The term "mysticism" derives from the Greek word "mystikós," meaning mysterious or enigmatic, specifically related to religious mysteries. In the early Christian Church, it had a broad meaning, referring to manifestations of religious life subjected to the extraordinary supernatural action of Providence. Another definition describes it as the supernatural relationship between the creature and God, which cannot be reached through natural or ordinary Grace. A more descriptive definition states that mysticism is the experimental knowledge of the divine presence, in which the soul has a profound sense of contact with God.

According to theological doctrine, mysticism is an extraordinary gift of divine Grace. However, the soul can collaborate in attaining it through its own efforts or exercises. These exercises of preparation for receiving the divine gift of special Grace constitute what is known as asceticism. Asceticism is the human pedagogy that leads to mysticism. While asceticism depends solely on human will, mysticism depends on extraordinary divine Grace.

In the pursuit of mystical union, theologians establish three stages: the Purgative Way, the Illuminative Way, and the Unitive Way. The Purgative Way involves ascetic practices such as prayer and mortification to purify the soul from its vices. The Illuminative Way corresponds to the beginning of mysticism, where the soul, free from its previous defects, starts to partake in the gifts of the Holy Spirit and enjoy the presence of God. Finally, the Unitive Way leads to complete union with God, where the world no longer holds any significance, and the soul is in total surrender and joyful passivity. The ecstasy experienced by mystics during this stage is merely an accessory phenomenon.

While asceticism has deep roots in the Middle Ages, the mysticism of the Spanish Golden Age appears as a true novelty. However, it is questionable whether Spain can be referred to as the country of mystics, considering that mysticism only flourished during the Golden Age. Perhaps there is confusion between mysticism and asceticism. In reality, Spain could be better characterized as a country of ascetics. The quality of literature and aesthetic values are paramount in Spanish mysticism, reflecting the clarity and popular sentiment of the vast majority of its productions. The Spanish mysticism, born in a favorable environment, is not exoteric or mysterious like the mysticism of decadent philosophies. Instead, it aspires to influence the moral education of the people, which is why the mystics use vulgar language. One of the great literary qualities of mysticism is its reflection of the cultured and vigorous language of the Castilian people in the 16th century.

The Spanish reconquistadors lived centuries of intense activism and action in their quest for the religious ideal of national unity. After the Reconquista, this combative and adventurous spirit was redirected towards the conquest of the Americas. However, as the introspective humanism began to falter, the Spanish realized the impossibility of progressing further in the realm of action. They did not want to embrace the paths of modern rationalism, as they saw that imperial ideals were coming to an end. This led to a sense of disillusionment towards the transitory glories of the world. In this context, a mysticism that affirmed human personality and defended free will emerged.

The two supreme figures of Spanish mysticism are Santa Teresa de Jesús and San Juan de la Cruz. Both represent the pinnacle of Spanish mysticism and combine the contemplative life with dynamic action. They walked between the things of God and the things of the world, unifying the opposing currents of speculative mysticism and empirical mysticism, the ideal and the real.

Santa Teresa de Jesús, also known as Saint Teresa of Avila, was born into a noble family in Ávila. Despite her initial aversion to becoming a nun, influenced by reading the lives of saints, she entered the Carmelite convent of the Incarnation. Her extreme ascetic practices permanently affected her health, causing chronic headaches and insomnia. She experienced visions and mystical experiences, which led her to reform the traditional Carmelite order and establish the Discalced Carmelites. Santa Teresa wrote several autobiographical works, including "Libro de las fundaciones," "Libro de su vida," and "Libro de las relaciones." Her writing style reflects the common language of the old Castile, blending popular speech with Renaissance Latinism and biblical style.

San Juan de la Cruz, born Juan de Yepes y Álvarez, is known for his lyrical poetry and his role in the reform of the male branch of the Carmelite order. He faced persecution from traditional Carmelites due to his reforms and was imprisoned in Toledo for his beliefs. San Juan de la Cruz's poetry is characterized by its intense expression and the fusion of biblical and Italian-influenced traditions. His major works include "Noche oscura," "Cántico espiritual," and "Llama de amor viva." His poems use imagery and symbols to convey his spiritual experiences, often drawing from the Song of Songs and mystical Sufi traditions.

The poetry of San Juan de la Cruz is characterized by its intensity and musicality. He combines elements from various traditions, creating an amalgamation of biblical, Italian, and popular Spanish poetry. His works, though fragmented due to his turbulent life and persecution by the Inquisition, are highly valued for their profound concepts and unique tone.

In conclusion, Spanish mysticism during the Golden Age was a unique manifestation of theological mysticism within a cultural and historical context. The mystics of this period, such as Santa Teresa de Jesús and San Juan de la Cruz, brought a combination of contemplative and active life, using the language of the common people to convey their spiritual experiences. The asceticism and mystical union they sought were deeply rooted in the Spanish psyche, influenced by the desire for national unity and the disillusionment with the transient glories of the world. The literature of Spanish mysticism reflects the clarity, aesthetics, and popular sentiment of the Castilian people in the 16th century. The works of Santa Teresa de Jesús and San Juan de la Cruz continue to be celebrated for their profound insights into the human soul's journey towards union with God.

Actionable Advice:

1. Embrace asceticism: While mysticism may be an extraordinary gift of divine Grace, we can actively prepare ourselves to receive it through ascetic practices such as prayer and self-discipline. By purifying our hearts and minds, we create the conditions for the extraordinary to manifest in our lives.
2. Cultivate a contemplative life: Find moments of solitude and silence to connect with the divine presence. Create a daily practice of meditation, prayer, or reflection that allows you to deepen your relationship with God.
3. Embody mysticism in action: The true essence of mysticism lies not only in ecstatic experiences but also in living a life of love and service. Find ways to integrate your spiritual experiences into your daily life, bringing compassion, kindness, and joy to those around you.

Sources:

• "La mística española"
• "José Kozer - Wikipedia, la enciclopedia libre"