神祕意識的動態結構

筆者於文章開始論及「意識」研究的優點，比「經驗」研究在神秘主義上更勝一籌。在研究「神祕意識」上，最近一些學者強調「愛」勝於「知」。基於郎尼根「意識分析」的理論觀點，以及神秘家艾克哈、尼古拉斯、及十字若望在「與神相遇」的神秘經驗上之心得，筆者認為我們需要考慮到人「與神相遇」的全部活動，即人「知與愛」的內在活動、神的神秘的「共臨」，也就是直接變化及更改人「知與愛」的神秘活動。只有以此為基礎，我們才可以開始在「與神相遇」的奧秘上獲得更深的理解。再者，「神」是人「神祕意識」的「活根源」，在神秘動態結構上，祂是我們所有真正神秘經驗、知識、與愛心的「共同作者」。

關鍵字

神人相遇；神秘家；神秘經驗；神秘意識；愛；知；大德蘭；朗尼加；艾克哈；尼古拉斯；十字若望

並列摘要

This paper opens by a presentation of the dynamic structure of mystical consciousness, noting that the category of 'consciousness' is more helpful in investigating mysticism than he term 'mystical experience'. Recent investigators have emphasized the affective dimension of mystical consciousness to the detriment of the intellective aspect. In this paper the author is convinced that we need to engage in a more extensive study of the full range of human activities in knowing and loving, as well as God's inner dynamic presence as their ultimate source. Only on this basis will we begin to gain deeper understanding of the mystery of the mystical encounter of God and people. Accordingly, the human subject is transformed and reoriented through the indescribable co-presence of God, acting dynamically within such a knowing-loving structure of mystical consciousness. The paper argues from the theoretical perspective of consciousness analysis, based on insights into Lonergan's theory. In addition, it also considers how mystics like Teresa of Avila, Meister Eckhart, Nicholas of Cusa, and John of the Cross have understood their encounters with God. Knowing and loving are, therefore, integral to our encounter with God, in whom infinite intelligibility and absolute love are one and the same. After all, structurally speaking, God-being the living source of our mystical consciousness-is the true dynamic co-author of our mystical acts of experiencing, knowing, and loving.

並列關鍵字

Encounter with God ； Mystics ； Mystical experience ； Mystical consciousness ； Loving ； Knowing ； Teresa of Avila ； Lonergan ； Eckhart ； Nicholas of Cusa ； John of the Cross