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Mergulhando nas profundezas da nossa imanência, recorremos à ajuda de um autor que é uma influência maior no pensamento de Michel Henry: Mestre Eckhart ou Eckhart von Hochheim, comumente conhecido como Meister Eckhart, um alemão teólogo, filósofo e místico da ordem dos frades dominicanos (Ordem dos Pregadores). Pertencente à designada mística renana (rio Reno na Alemanha), propunha uma leitura gnóstica do cristianismo que lhe custou um julgamento por heresia pelo papa João XXII. Nesta óptica, Cristo coincidiria conosco (Deus e o meu fundo coincidem). O nosso itinerário propõe-se seguir a via da mística como acesso à imanência ou o “fundo” da nossa alma, e Eckhart parece convidar-nos à consideração do ser, na sua essência, como algo invisível e inefável, umacrítica ao conhecimento racional tradicional que não seria mais do que um mostrar-se, um “ver”. Quanto mais se procura Deus, menos se encontra porque a perceção provoca um distanciamento entre sujeito e objeto, mais ainda, o conhecimento pela via da perceção torna-se num obstáculo porque o conhecimento objetivo encobre o verdadeiro conhecimento que é o conhecimento de Deus. A ideia de Vida absoluta henryana mostra que a nossa união com Deus só se torna possível por haver um “chão comum” –um estofo –e este fundo comum é a Vida, não em sentido abstrato, mas como a autoprova que cada um de nós faz dela, isto é, de si mesmo.
Diving into the depths of our immanence, we turn to the help of an author who is a major influence on Michel Henry's thought: Master Eckhart or Eckhart von Hochheim, commonly known as Meister Eckhart, a German theologian, philosopher and mystic of the order of Dominican friars (Order of Preachers). Belonging to the so-called Rhine mysticism (Rhine River in Germany), he proposed a Gnostic reading of Christianity that cost him a trial for heresy by Pope John XXII. From this point of view, Christ would coincide with us (God and my background coincide). Our itinerary proposes to follow the path of mysticism as access to immanence or the "fund" of our soul and Eckhart seems to invite us to consider being, in its essence, as something invisible and ineffable, a critique of traditional rational knowledge that would be nothing more than a showing, a "seeing". The more one looks for God, the less one finds because perception causes a distance between subject and object, even more, knowledge through perception becomes an obstacle because objective knowledge conceals the true knowledge that is the knowledge of God. The Henryan idea of Absolute Life shows that our union with God is only possible because there is a "common ground' - a padding - and this common ground is Life, not in an abstract sense, but as the self-proof that each one of us makes of it, that is, of himself or herself.
Diving into the depths of our immanence, we turn to the help of an author who is a major influence on Michel Henry's thought: Master Eckhart or Eckhart von Hochheim, commonly known as Meister Eckhart, a German theologian, philosopher and mystic of the order of Dominican friars (Order of Preachers). Belonging to the so-called Rhine mysticism (Rhine River in Germany), he proposed a Gnostic reading of Christianity that cost him a trial for heresy by Pope John XXII. From this point of view, Christ would coincide with us (God and my background coincide). Our itinerary proposes to follow the path of mysticism as access to immanence or the "fund" of our soul and Eckhart seems to invite us to consider being, in its essence, as something invisible and ineffable, a critique of traditional rational knowledge that would be nothing more than a showing, a "seeing". The more one looks for God, the less one finds because perception causes a distance between subject and object, even more, knowledge through perception becomes an obstacle because objective knowledge conceals the true knowledge that is the knowledge of God. The Henryan idea of Absolute Life shows that our union with God is only possible because there is a "common ground' - a padding - and this common ground is Life, not in an abstract sense, but as the self-proof that each one of us makes of it, that is, of himself or herself.
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Vida Imanência Deus God Immanence Life