Mysticism and Existentialism: Exploring the Philosophies of Juan de la Cruz and Kierkegaard

Juan de la Cruz (1542-1591): Erotic Poetry to the Divine

San Juan de la Cruz is an enigmatic and extraordinary figure. A mystic and a technician, his poetry explores a unique theme: union with God. Let's consider one of his most famous poems, Dark Night.

This poem can have a double meaning: the carnal encounter of two lovers and the soul's union with God. Given the second interpretation, we find certain symbolism in the poem:

• Beloved: God
• Amada: Soul
• Night: Denial of the senses and the sensible
• House: Body

The night, which signifies the negation of the senses, blurs the lines of things and brings us closer to the divine presence. It can be considered the spiritual vacuum necessary for the encounter with God, through the so-called unitive.

This denial of the senses is well exemplified in the verses of the third stanza. The fifth stanza clearly presents the union with God. The last stanza is particularly significant, as it represents the complete abandonment of the soul to God. The soul forgets the sensible and binds to the divine. This signifies the unity between the divine and human.

Kierkegaard: Philosopher, Theologian, and Father of Existentialism

Kierkegaard has been considered a philosopher, theologian, and father of existentialism. Two of his best-known ideas are subjectivity and the leap of faith.

The Leap of Faith

The leap of faith is Kierkegaard's conception of how an individual believes in God or acts in love. It is not a rational decision, as it transcends rationality in favor of something more extraordinary: faith. He also believed that faith involved doubt.

For example, to have true faith in God, one would have to doubt God's existence. Doubt is the rational thinking a person without faith would have. Doubt is an essential element of faith, a foundation. In other words, to believe or have faith that God exists without ever doubting it would not be true faith.

For instance, it requires faith to believe that a pencil or a table exists because you can see and touch them. Similarly, to believe or have faith in God is to know that there is no perceptual or other access to Him and still believe.

Subjectivity and the Self

Kierkegaard also highlighted the importance of the self and the relationship between the self and the world, based on reflection and introspection. He stated that "subjectivity is truth" and "truth is subjectivity." This relates to the distinction between what is objectively true and an individual's subjective relationship with that truth.

People may, in some sense, believe the same things but have quite different relationships with those beliefs. Two individuals may believe that many poor people need help, but this knowledge may only lead one of them to help the poor.

Kierkegaard primarily discusses subjectivity concerning religious matters. As noted, he argues that doubt is an element of faith and that it is impossible to gain objective certainty about religious doctrines such as the existence of God or the life of Jesus Christ.

The most one can hope for is the conclusion that it is likely that religious doctrines are true. However, if a person believes such doctrines only to the extent that they are likely to be true, they would not be truly religious. Faith is the subjective relationship of total commitment to these doctrines.