S p i r i t ua l i t y S t u d i e s 7 - 1 S p r i n g 2 0 2 1 4 5 Peter Šajda 4 Conclusion Our exploration of Eckhart’s doctrine of detachment has made it clear that detachment is positioned at the very center of his thought. It is a key concept of both his theology, psychology and ethics. Detachment is a crucial apophatic characteristic of God and the ground of the soul, whose interaction is a fundamental topic of Eckhart’s mysticism. While detachment is a theological and psychological given, it is also an ethical task. Every human individual is called to form his existence in accordance with the divine image in his soul. Detachment is a way of creating space for increased divine activity within man, with which he collaborates and whose mediator he becomes. God and man act simultaneously in disseminating detached love in the created world. This love focuses on the unity of the creation provided by the indistinct One and thus differs from volitional love that focuses on particular aspects of individual beings. Detached love has a beneficial effect on interpersonal relations, as it looks past everything that creates division among humans. It is a reflection of the absolutely inclusive divine nature and thus does not disqualify anyone on the basis of his characteristics. It is limited neither by the sympathies and antipathies of the loving subject nor by the shortcomings of the object of love. Everyone is included in this love without having to deserve it. Eckhart’s theory of love is a clear evidence of the interpersonal productivity of detachment. It also shows that practical spirituality based on detachment prompts the individual to fully unfold the noble character of his soul in which the divine One is reflected. Translations are my own unless indicated otherwise. [3] I provide a more detailed overview of Eckhart’s theological psychology in my previous study (Šajda 2020). [4] For a comprehensive overview of Eckhart’s understanding of God see Enders (2013). [5] Dialectical conceptions, which capture positive effects of negative phenomena, are common in medieval mysticism. See, for example, the conception of sin as an award in Julian of Norwich (Trajtelová 2019, 6). [6] I thank the anonymous referee for drawing my attention to this fact. Acknowledgement The paper originated as a partial outcome of the project VEGA no. 1/0871/18.
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