Mysticism: Yearning for the Absolute
The Museum Rietberg in Zurich, Switzerland presents a culturally comparative exhibition on mysticism. This phenomenon is illustrated by the example of forty male and female mystics: their lives and writings demonstrate just how richly varied spiritual experience can be. The mystics chosen for the exhibition come from the great religions of the world – Hinduism, Buddhism, Daoism, Islam, Judaism and Christianity – and span the period from the 6th century BC until the 19th century.
Mystics strove for the absolute, the union with the divine, and either attempted to grasp the energy of God or endeavoured to harmonise the forces that move the world. They cultivated the art of self-annihilation and surrender; they fathomed the void, the origin, and strove to find the Dao. Sacred writings, prayers, meditation, ecstatic dances, chants or strict asceticism, but also sensual pleasures, inspired the mystics and helped them on their journey. They wanted to realise the experience of union with God or a transcendent reality in this life, rather than waiting for “redemption” after death or in another life.
The word “mysticism” is derived from the Greek term mystikos, which means inscrutable, inexplicable or hidden. As of the 6th century, Christianity referred to the experience of the divine presence or union with God as theologia mystica. The word mysticism has only existed since the 17th century. Yet when people speak about different religions and mysticism, it could be assumed that this term has always existed – and in all religions. However, this is not the case. Only in the 19th and 20th centuries did mysticism evolve as a general religious phenomenon or an aspect of inter-religious spiritualism.
What is on display at the exhibition? Portraits, pictures of saints and devotional objects belonging to some mystics have survived. However, the most important sources of mysticism are the texts, sermons, poems, prayers and chants left to us by the mystics. Their language is often full of ecstatic and associative imagery but mystic texts can also appear rational, have a clear propositional logic or be sober, expressing profound insight and serenity. Many of the protagonists wrote poetry and are among the great poets and singers of their time and culture.
The mystics shared ideas that transcended the boundaries of religion: the Christian and Islamic mystics were inspired by the ideas of antiquity espoused by Plato and Plotinus. As the latter said, the human soul is capable of climbing a stairway to the "One" and thus of returning to its divine origin. Central themes include ascending to God in Christian mysticism, and the path to enlightenment in Buddhism, According to Daoist ideas, rising above, or rather hovering along, the axis of the universe leads to immortality.
The theme of love and desire is explored under the title Yearning for the Absolute. One characteristic of Hindu mysticism is bhakti, or 'loving participation'. The bhakti saints not only wanted to revere God verbally and in ritual, but also to possess him, and to be possessed, filled, overwhelmed and enslaved by him. The Tantra of the Hidden Union, a Buddhist text, teaches a method of meditation that is expressed in representations of Buddhas or divinities conjoined in acts of sexual love. In Islam, in Sufism, the aim of mystical practices is to struggle against the desires of one’s own soul and to become one with God. The absolute love of God played a central role.
The Christian mystics interpreted the love between man and woman described in the Old Testament’s Song of Solomon as an expression of the relationship between God and the human soul. This passionate love also included the profound sympathy felt for the crucified Christ, which was experienced as a union.
The recovery of divine unity was also a concern of the Cabbalists in Judaism, who attempted to harmonise the ten divine powers, Sefirot, within themselves and in the world. According to Daoism, man in the course of his mystical journey attempts to fathom Dao, the power that underlies all being. This power enables him to master his own body. He becomes a human incarnation of Dao, and is thus immortal.
The exhibit continues until January 15, 2012.
Images:
(1) Christ and St. John: Fragment from the Gradual of St. Katharinental.
Unknown artist, probably Constance, Switzerland, St. Katharinental bei Diessenhofen, 1312. Parchment painted with opaque colours, Swiss National Museum, Zurich
(2) Majnun at the grave of Leyli: From the Khamseh (Five Principles) of Nezami
Qasem ‘Ali, Herat, 1494. Opaque colours, gold and ink on paper. The British Library, London
(3) Portrait statue of Kukai (774–835): Japan, 15th/16th century. Wood with colourful paint, Wereldmuseum, Rotterdam