Hacia una fenomenología de la mística. Confluencias en el pensamiento de Juan Martín Velasco y Miguel García-Baró

Abstract

The objective of this research is to analyze the characteristics of the religious experience that in the conception of the existence present in the thinking of Juan Martín Velasco and Miguel García-Baró, with the intention of establishing the fundamental concepts for a phenomenology of mysticism. Juan Martín Velasco introduces us to the religious experience under a structure of relationship with the Mystery wherein the non-objective meditative presence, the attitude of transcendence, and the absolute Transcendence will be fundamental to speak about the religious phenomenon. The question about the conditions of possibility of this attitude, refers us to Miguel García-Baró in his meditation on the lyrical origins of philosophy. The fundamental attitude of existence has a genesis of meaning that is overwhelmed by enigmas and mysteries: phenomena that explain the non-objective presence of mystery in the path of life in multiple forms of otherness. There is an ontological matrix experience in childhood that re-creates the self as loneliness endowed with time and death. The primordial mystery leaves the self converted into a pure restless question and the human existence begins between the primordial and the fundamental. The structure that founds bases the understanding - enigmatic and mysterious - of reality, makes the entry into the ethical, philosophical and religious stage uncertain. It is not an a priori framework that may happen in existence, it is the beginning of a path –not anticipated– that does not exclude changes and leaps in lucidity and freedom. The strange dialectic of the inobjective presence of mystery asks us to consider the experience of evil as something profoundly close to its apparent opposite extreme: the original experience of Mystery. The relationship with God in the depths of us, because of its mystery, for being the unknown and for being absolute future, is what makes it possible for all things to be created or broken. We do not speak of God within and of a subject that enjoys Him, but of an ens capax Dei that can accept or reject the divine. The notions of good and truth are a self accompanied by a presence that does not alter his freedom, encourages hope and awakens the works of love. The itinerary, never definitive, points out three milestones: the orientation to the philosophical and religious life, the stay in them and the overflowing of both. The phenomenology of mysticism can be confirmed with the itinerary of Teresa de Avila, a Spanish mystic of universal reference. It establishes a bridge between philosophy and mysticism relevant today. Our work finds in the two authors and in the universal mysticism of the Golden Age, possible inevitable anchors for a renewal of the way of understanding the religious experience in our times, as well as for this new Spanish philosophy, which does not have to become a new rationalization or diminishing of the religious fact.