Form

12. “Mystical ascent”

“And the people stood afar off, while Moses drew near to the thick darkness where God was”

– Exodus 20:21, (King James Version)

“Since he was alone, by having been stripped as it were of the people’s fear, he boldly approached the very darkness itself and entered the invisible things where he was no longer seen by those watching. After he entered the inner sanctuary of the divine mystical doctrine, there, while not being seen, he was in company with the Invisible. He, teaches, I think, by the things he did that the one who is going to associate intimately with God must go beyond all that is visible and (lifting up his own mind, as to a mountaintop, to the invisible and incomprehensible) believe that the divine is there where the understanding does not reach.”

– Gregory of Nyssa: ‘Life of Moses’

“In the diligent exercise of mystical contemplation, leave behind the senses and the operations of the intellect, and all things sensible and intellectual, and all things in the world of being and nonbeing, that thou mayest arise by unknowing towards the union, as far as is attainable, with Him who transcends all being and all knowledge. For by the unceasing and absolute renunciation of thyself and of all things thou mayest be borne on high, through pure and entire self-abnegation, into the super-essential Radiance of the Divine Darkness. It was not without reason that the blessed Moses was commanded first to undergo purification himself and then to separate himself from those who had not undergone it; and after the entire purification heard many-voiced trumpets and saw many lights streaming forth with pure and manifold rays; and that he was there after separated from the multitude, with the elect priests, and pressed forward to the summit of the divine ascent. Nevertheless, he did not attained to the Presence of God Himself, he saw not Him (for He can not be looked upon) but the Place where He dwells.”

– The Pseudo-Dionysius: ‘De Mystica Theologia’

“…away from what sees and is seen and he plunges into the truly mysterious darkness of unknowing. Here, renouncing all that the mind may conceive, wrapped entirely in the intangible and the invisible, he belongs completely to him who is beyond everything. Here, being neither oneself nor someone else, one is supremely united by a completely unknowing inactivity of all knowledge, and knows beyond the mind by knowing nothing.”

– The Pseudo-Dionysius: ‘De Mystica Theologia’

“…the ascent from the realm of the Intellect and Reason up to the absolute Simplicity of the perfect One as the highest principle is more difficult than the climb from the corporeal world perceivable through the senses on up to the Intellectual World of Ideas… Mere human abilities of thought and comprehension – which are capable of dealing initially with that which has limits, form and finiteness in the visible world, and then with that which has intelligible form – shrink back from the One in Its Infinity.”

– The Pseudo-Dionysius: ‘De Mystica Theologia’

The mystical life has three stages ({the} classical division):

1. Light, the burning bush: purgation – we die to the passions by apatheia.

2. Cloud (obscurity): illumination (gnosis) – we die to intellectual knowledge on {the} natural level and attain to theoria (physica).

3. “Holy of Holies,” Deep Darkness: union – not gnosis but ousia.

– Thomas Merton: Introduction to Christian Mysticism

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31. “Advance toward the formless, what is without contour, Encountering nothingness”

As the soul advances towards the formless, unable to grasp what is without contour or to receive the imprint of reality so diffuse, it fears it will encounter nothingness, and it slips away.

– Plotinus: ‘The Good or The One’ VI, 9 [9]

The divine being is equal to nothing, and in it there is neither image nor form…[Therefore] When the soul…contemplates what consists of images, whether that be an angel’s image or its own, there is for the soul some thing lacking. Even if the soul contemplates God…the soul lacks something. But if all images are detached from the soul, and it contemplates only the Simple One, then the soul’s naked being finds the naked, formless being of the divine unity.

– Meister Eckhart: ‘Die Deutsche Werke’ 

The Sufis sought to lose what they currently perceived as labels, knowledge, concepts and to become empty (nothing) and attain the state of “void”; to attain a zero point so that they could become related to any state of being and achieve “everythingness”. Just as the discovery of zero in mathematics made the system possible, so too in the art of rebirth, the discovery of a state of “nothingness” (the void or emptiness) makes final integration a possibility.

– A. Reza Arasteh: ‘Final Integration in the Adult Personality’, 1965.

66. “Do nothing but repeat its dead form”

Does Islamic non-figurative art triumphantly proclaim the “Infinite Oneness of God” or does it triumphantly proclaim again, with all other art, only the same “endless sameness of art”?

– Ad Reinhardt: ‘Art Vs. History’, Art News, January 1966

This new part of your ‘art-as-art dogma’ looks like the same old thing. Are you still saying the one thing you say needs to be said over and over again and that this thing is the only thing for an artist to say” I asked.

“Yes,” he said.

“There’s nothing else to say?” I asked.

“No,” he said.

– Ad Reinhardt: Autointerview, Art News, March 1965

The necessity of doing nothing

(The necessity of) not doing anything

“Striving” for nothing.

– Ad Reinhardt: ‘[Notes on the Black Paintings]’, Unpublished, undated notes

Where there is nothing but the one, nothing is seen

Ad Reinhardt: ‘ONE’, Unpublished Notes, 1966-67

Endless repetition of infinite sameness / Not sameness but oneness?”

– Ad Reinhardt: ‘Art-As-Art’, Unpublished Notes, 1966-67

Because there is nothing to paint and nothing to paint with.

– Samuel Beckett: ‘Proust and Three Dialogues with Georges Duthuit’, Calder and Boyars, 1965