Resumen Los enteógenos han surgido en la investigación clínica como un tratamiento alternativo para la Depresión Resistente al Tratamiento (DRT). Tienen efectos antidepresivos rápidos y duraderos, son ansiolíticos, y mitigan la ideación suicida. Además, inducen emociones positivas y provocan experiencias místicas o espirituales, atributos que pueden contribuir a su eficacia terapéutica, dada la influencia protectora del misticismo y la religiosidad contra la depresión. Esta revisión narrativa tiene como objetivo discutir la evidencia existente sobre la utilización de enteógenos en la DRT, proporcionar una comprensión actualizada del panorama de la investigación y discutir los mecanismos de acción de compuestos como la psilocibina, DMT, LSD, ketamina, esketamina y cannabinoides. La eficacia de los enteógenos en el manejo de la depresión ha sido validada consistentemente en los ensayos clínicos. No obstante, es imperativo reconocer nuestra limitada comprensión de los posibles efectos adversos, especialmente a largo plazo, a pesar de los datos que sustentan su tolerabilidad aguda.

Abstract Entheogens have emerged in clinical research as an alternative pharmacological solution for Treatment-Resistant Depression (TRD) because they possess rapid and enduring antidepressant and anxiolytic effects and mitigate suicidal ideation. Furthermore, they induce positive emotions and elicit mystical or spiritual experiences, attributes that may contribute to their therapeutic efficacy, given the protective influence of mysticism and religiosity against depression. This narrative review aims to discuss the extant evidence concerning the utilization of entheogens in TRD, provide an up-to-date understanding of the research landscape and to elucidate the mechanisms of action of compounds such as psilocybin, DMT, LSD, ketamine, esketamine, and cannabinoids. The effectiveness of entheogens in the management of depression has been consistently validated in clinical trials. Nonetheless, it is imperative to recognize our limited understanding of potential adverse effects, particularly in the long term, despite data supporting its acute tolerability.

Resumen El objetivo de este artículo es doble. El primero es rendir homenaje al trabajo de Desiderio Blanco a partir de sus reflexiones sobre teología y mística. El segundo examinar la brecha entre hablar y decir entendiendo que las formas de expresión corporales exceden al habla. El hallazgo más relevante reside en la formalización semiótica de la denegación, que cubre el tránsito desde la teología negativa hacia la mística, caracterizada como praxis radical de silencio y quietud. Este trabajo aporta a la literatura precedente un discernimiento de la dimensión teopática, emocional y carnal, que opera como instancia ab quo a partir de la cual se despliega tanto la dimensión específicamente teológica como la dimensión teopráctica, o ética, como instancias ad quem. Al final, luego del somero análisis de un texto típico, emerge el problema de la distinción entre narración teopoética y experiencia mística.

Résumé L'objectif de cet article est double. Le premier est de rendre hommage à l'œuvre de Desiderio Blanco à partir de ses réflexions sur la théologie et la mystique. Le second est d'examiner l'écart entre parler et dire, en comprenant que les formes d'expression corporelle vont au-delà de la parole. Le résultat le plus pertinent réside dans la formalisation sémiotique du refus, qui couvre le passage d'une théologie négative à une mystique caractérisée par une praxis radicale du silence et de la quiétude. Ce travail apporte à la littérature précédente un discernement de la dimension théopathique, émotionnelle et charnelle qui opère comme une instance ab quo à partir de laquelle aussi bien la dimension spécifiquement théologique que la dimension théopratique, ou éthique, se déploient comme des instances ad quem. Enfin, après une brève analyse d'un texte typique, le problème de la distinction entre narration théopoétique et expérience mystique se pose.

Abstract The aim of this article is twofold. Firstly, it seeks to pay tribute to the work of Desiderio Blanco through an examination of his reflections on theology and mysticism. Secondly, it explores the gap between speaking and saying, acknowledging that bodily forms of expression surpass verbal language. The most relevant finding lies in the semiotic formalization of denegation, which encompasses the transition from negative theology to mysticism, characterized as a radical praxis of silence and stillness. This study contributes to the existing literature by providing insights into the theopathic, emotional, and carnal dimension, which serves as the ab quo instance from which both the specifically theological dimension and the ad quem instances of the theopractic or ethical dimension unfold. Ultimately, after a brief analysis of a typical text, the problem of distinguishing between theopoetic narration and mystical experience emerges.

Resumen En este artículo analizamos la formación de redes complejas alrededor de la figura mitológica de Medea en los procesos de escritura creativa del poema “La mujer que conduce el coche” (1983), de la autora costarricense Mía Gallegos, a partir del Fedro y la República de Platón, la Medea de Eurípides, la corriente del misticismo y textos en donde fue indispensable, en calidad de lectores, aplicar un horizonte activo. Tomamos en cuenta investigaciones de los siglos XX y XXI acerca de la tradición y recepción de la princesa de la Cólquide en diferentes literaturas y soportes, entrevistas realizadas a Mía Gallegos, algunos comentarios suyos y otros acerca de su obra y nos servimos de términos como σῆμα, multi-Medea, φάρμακον y καταφυγή para dinamizar el análisis. Como parte de los resultados, la ausencia de los hijos, Jasón y el infanticidio introducido por Eurípides y el cambio de la huida hacia Atenas por el alba, se deben, además de la variante en época y contexto, a la alegoría de Medea como purificación tras una ruptura amorosa en 1981 y su adaptación al misticismo.

Abstract In this paper we analyze the formation of complex networks around the mythological figure of Medea in the creative writing processes of the poem “La mujer que conduce el coche” (1983) by the Costa Rican author Mía Gallegos, based on Plato’s Phaedrus and Republic, Euripides’ Medea, the current of mysticism and texts where it was indispensable, as readers, to apply an active horizon. We took into account research from the 20th and 21st centuries about the tradition and reception of the princess of the Colchis in different literatures and supports, interviews conducted with Mía Gallegos, some commentaries by her and others about her work and we made use of terms such as σῆμα, multi-Medea, φάρμακον and καταφυγή to dynamize the analysis. As part of the results, the absence of the sons, Jason and the infanticide introduced by Euripides and the change of the flight to Athens by dawn, are due, in addition to the variant in time and context, to the allegory of Medea as purification after a love breakup in 1981 and its adaptation to mysticism.

Abstract This article compares Edith Stein and Ernst Tugendhat in the relationship between faith and mysticism as two paths leading to transcendent experience, viewed through their respective phenomenological frameworks. The analysis examines key works by both authors and compares and contrasts their approaches: Stein’s experience of the Christian faith oriented toward a mystical relationship with God and Tugendhat’s pursuit of secular mysticism based on self- knowledge. The methodology of counterpoint seeks not to harmonize their views but to highlight both discrepancies and areas of overlap while demonstrating the complexity of mystical experience. After recognizing the inherent limitations of the analysis, the author discusses what both Stein and Tugendhat can contribute to a current reevaluation of mysticism in religious contexts.

Resumen Este artículo presenta un contrapunto entre Edith Stein y Ernst Tugendhat, centrado en la relación entre fe y mística como dos caminos hacia la experiencia trascendente, abordados desde sus respectivas posturas fenomenológicas. El análisis se enfoca en la interpretación de obras clave de ambos autores, ofreciendo una perspectiva contrastiva de sus puntos de partida: la experiencia de la fe cristiana en Stein, orientada a una relación mística con Dios, y la búsqueda de una mística secular en Tugendhat, basada en el autoconocimiento. Este contrapunto metodológico no busca equilibrar sus visiones, sino resaltar sus convergencias y divergencias, visibilizando la complejidad de la experiencia mística. Finalmente, se exploran las limitaciones del análisis y se proyectan posibles aportaciones de ambos autores a una revisión contemporánea de la mística en el contexto religioso.

Resumen Para identificar las tendencias de la investigación teológica latinoamericana se hace una revisión sistemática de literatura, sobre 494 artículos de siete revistas teológicas de alto impacto en este continente, teniendo presente como marco teórico las definiciones de la teología latinoamericana, de la liberación y del pueblo, en el contexto actual de la Iglesia católica, a propósito de los desafíos para una teología en contexto y en salida. Con una metodología mixta, se miden varias dimensiones de las publicaciones como, por ejemplo, las universidades de mayor producción, la procedencia de los investigadores, el lugar de la mujer en la investigación teológica y los principales temas que se investigan en teología en América Latina, desde la generalidad de los campos teológicos hasta la particularidad de temáticas específicas. En conclusión, se evidencia, entre otros asuntos, la preferencia por la reflexión teológica desde el magisterio del papa Francisco, la recuperación de la memoria de las conferencias de Medellín y Aparecida, los aportes del Concilio Vaticano II, la mística y la espiritualidad y la vigencia de la teología latinoamericana en la investigación actual.

Abstract In order to identify the trends in Latin American theological research, a Systematic Literature Review is carried out on 494 articles from seven high impact theological journals in this continent, bearing in mind as a theoretical framework the definitions of Latin American Theology, Liberation Theology and Theology of the People, in the current context of the Catholic Church, regarding the challenges for a Theology in context and in departure. With a mixed methodology, several dimensions of the publications are measured, such as, for example, the universities of greater production, the origin of the researchers, the place of women in theological research and the main topics that are investigated in Theology in Latin America, from the generality of the theological fields to the particularity of specific topics. In conclusion, it is evidenced, among other issues, the preference for theological reflection from the magisterium of Pope Francis, the recovery of the memory of the conferences of Medellin and Aparecida, the contributions of the Second Vatican Council, mysticism and spirituality and the validity of Latin American theology in current research.

Resumen Este artículo tiene por finalidad dar cuenta de que, aun cuando el misticismo se refiere a una dimensión experiencial de lo divino que no puede ser abarcada conceptualmente, la reflexión filosófica trascendental, la cual es eminentemente conceptual, tiene valor para quien sigue este camino espiritual. En particular, veremos que la especulación filosófica de esta naturaleza, en caso de ser realizada adecuadamente, aclara las condiciones de posibilidad de la unio mystica. A su vez, el recto uso de la razón trae a la luz los límites de esta facultad en el contexto de la experiencia de lo divino. El mapa de ruta que hemos trazado para la justificación de nuestra hipótesis es el siguiente: comenzaremos elucidando el concepto misticismo (1), para luego argumentar que la reflexión filosófico-trascendental tributa a esta tradición por medio de la elucidación, por vía racional y discursiva, de las condiciones de posibilidad de la unio mystica (2). Concluiremos especificando no solo las virtudes de la filosofía para el misticismo, sino también sus límites (3).

Abstract The purpose of this paper is to show that, even though mysticism refers to an experiential dimension of the divine that cannot be conceptually encompassed, trascendental philosophical reflection, which is eminently conceptual, has value for those who follow this spiritual path. In particular, we will see that philosophical speculation of this nature, if properly conducted, clarifies the conditions of possibility of the unio mystica. In turn, the right use of reason brings to light the limits of this faculty in the context of the experience of the divine. The road map we have drawn for the justification of our hypothesis is as follows: we will begin by elucidating the concept of mysticism (1), and then argue that trascendental philosophical reflection contributes to this tradition by elucidating, by rational and discursive means, the conditions of possibility of the unio mystica (2). We will conclude by specifying not only the virtues of philosophy for mysticism, but also its limits in this context (3).

Resumen El artículo plantea distintas concepciones que algunas tradiciones filosóficas y religiosas, tanto de Oriente como de Occidente, han mantenido en torno a lo que es el espíritu y la manera de concebirlo. Se analiza la noción de Alianza entre Dios y el hombre y la personalización del espíritu que deriva de ello en el judaísmo; además, se exponen los argumentos que confrontan tal posición y se debate en torno al finalismo espiritual, aludiendo tanto a Spinoza como a Nagarjuna. Con todo ello, se observará que la filosofía, ya sea como herramienta o modo de vida, constituye un antecedente necesario para considerar la meta-filosofía, la cual se alude en la tercera parte del texto.

Abstract The article analyzes different conceptions that some philosophical and religious traditions, both from the East and from the West, have maintained about what the spirit is and the way of conceiving it. The notion of Alliance between God and man and the personalization of the spirit that derives from it in Judaism is analyzed; In addition, the arguments that confront such position are exposed and the spiritual finalism is discussed, alluding to both Spinoza and Nagarjuna. It will be observed that philosophy, either as a tool or a way of life, constitutes a necessary antecedent to consider metaphilosophy, which is alluded to in the third part of the text.

Resumen Durante el primer milenio cristiano el fabuloso carisma de discretio spirituum fue ejercido con amplia libertad por muchos santos que lograron trascender las constricciones de la Iglesia institucional. Desde fines de la Edad Media, por el contrario, el don de discernimiento fue sometido al pleno control de la religión oficial: la religiosidad carismática comenzó a perder a partir de entonces gran parte de la autonomía y libertad que había gozado durante siglos. Finalmente, desde fines de la Edad Moderna el carisma de la probatio spirituum desapareció sin demasiados preámbulos del discurso oficial, que solamente aludió de allí en más al arte de discernir entendido como un know how terrenal, colectivamente construido, sustentado en probabilidades y conjeturas, ajeno a toda pretensión de infalibilidad y que no obliga a los creyentes a abrazar de manera compulsiva las conclusiones a las que el orden sacerdotal arriba.

Abstract In Early Christianity the miraculous charisma of discretio spirituum was exercised with great freedom by many holy men and women who managed to avoid the constraints of the institutional Church. From the end of the Middle Ages, on the contrary, the gift of discernment came under the full control of the official religion: charismatic religiosity began to lose from then on much of the autonomy and freedom it had enjoyed for centuries. Finally, from the end of the early modern period, the charisma of probatio spirituum disappeared without too much ado from the official discourse, which from then on only alluded to the art of discernment understood as a collectively constructed human know-how, based on probabilities and conjectures, oblivious to all pretense of infallibility and incapable of forcing believers to compulsively embrace the conclusions reached by ecclesiastical authorities.

Resumen En el escrito que aquí se rescata, publicado originalmente por la Universidad Nacional del Litoral en 1936, Vicente Fatone (Buenos aires, 1903-1962) concibe la danza y la arquitectura como modos privilegiados de acceso a lo absoluto. El filósofo argentino identifica la arquitectura como un infinito espacial y con una ascética, y a la danza, como infinito temporal, con una mística: mientras la primera es entendida como instauración de un mundo, la segunda es considerada como un ejercicio de libertad, que expresa lo divino que habita en el ser humano a través de un principio dinámico.

Abstract In the writing rescued here, originally published by the Universidad Nacional del Litoral in 1936, Vicente Fatone (Buenos Aires, 1903-1962) conceives dance and architecture as privileged modes of access to the absolute. The Argentine philosopher identifies architecture, as spatial infinity, with asceticism and dance, as temporal infinity: while the first is understood as the establishment of a world, the second is considered as an exercise of freedom, which expresses the divine that inhabits in the human being through a dynamic principle.

The contemporary interpretation of Lao-Zhuang's thought reveals a multidimensional dialogue between tradition and modernity, the local and the exotic, and East and West. The interaction between Lao-Zhuang's thoughts and Western religious philosophy can be explored through the lens of mysticism. By examining the non-material nature of the Tao, the transcendence of language, and the cultivation goal of the unity of nature and humanity, we can discern the relationship between the cultivation practices in Lao-Zhuang's thought and religious mysticism. The chaos, uncertainty, infinity and nothingness associated with the non-physical Tao present a subtle and mysterious depiction of nature. The silence of the perfect man, who sees things in terms of the Tao, along with their conversion to the Tao, steadfastness to the Tao, flexibility in treating things according to the Tao and freedom to be one with the Tao, provides an ethical realm of inner cultivation. Through the dialogue between Lao-Zhuang's philosophy and Western religion, we can uncover the commonalities and differences between Chinese and Western cultures, as well as the significant value of Lao-Zhuang's thought in contemporary cultural and philosophical discussions. CONTRIBUTION: This article examines the relationship between cultivation practice in Lao-Zhuang's thought and religious mysticism from the perspective of cross-cultural research. By discussing the immateriality and infinity of 'Tao,' as well as the relationship between Tao and name, speech and debate, it presents the mystery of Tao. Through the non-cognitive practice mode of real people, they experience 'Tao' and achieve the realm of 'Harmony between nature and man,' demonstrating the mystery of cultivation efforts

Travellers on the N4 highway just east of Pretoria can see evidence of a sacred spring next to the road with pilgrims moving around the landscape and collecting water. This research explored this place - called 'En Four' by some - and described visits and conversations had at the site in 2024. The first part of the research narrated the encounters and recorded the local and anecdotal knowledge shared by pilgrims and visitors. The research then analysed the religious significance of the water-based rituals using Rodney Stark's religion-sociological theory of religion: it identified evidence of magic, prayer, ritual and mysticism. Finally, a number of findings considered the use, value and care of water at this religious site: En Four offers various religious experiences, contributes to mental and physical health and may enhance social cohesion and understanding. CONTRIBUTION: This research recorded an important, but still undocumented, religious site, as well as the activities and rituals enacted at this place. It interpreted the African water-rituals uniquely from a religion-sociological perspective, also indicating its significance for both individuals and society. This contributed to an interreligious dialogue on, and reappreciation of water as being holy and transformative.

RESUMO A partir da classificação da América Latina em áreas culturais, como sugerido por Ana Pizarro (2004), minha proposta é atualizar essa relevante reflexão, tomando como referência três recentes romances: Limpia, de Alia Trabucco Zerán (Chile); Cometierra, de Dolores Reyes (Argentina), e Estela sem Deus, de Jeferson Tenório (Brasil). Essa nova literatura nos mostra que mais do que culturais, somos atravessados por áreas socioculturais, que nos afetam, independentemente, da língua ou da região onde vivamos. Dentre tantas categorias que os romances abordam, selecionei três por julgá-las muito presentes nos tempos atuais: o misticismo, o racismo e o machismo. As três personagens centrais, narradoras de suas histórias, são, de certa forma, “estrelas” que buscam seu brilho, ofuscado por nuvens pesadas e tão frequentes no cenário político e social de nossa América Latina. Mais uma vez, é a literatura que nos alenta. culturais 2004, 2004 , (2004) reflexão Limpia Chile (Chile) Cometierra Argentina, Argentina (Argentina) Deus Brasil. Brasil . (Brasil) socioculturais afetam independentemente vivamos abordam julgálas julgá las atuais misticismo machismo centrais histórias são forma estrelas “estrelas brilho vez alenta 200 (2004 (Chile (Argentina (Brasil 20 (200 2 (20 (2 (

ABSTRACT Based on the classification of Latin America into cultural areas, as suggested by Ana Pizarro (2004), my proposal is to update this relevant reflection, taking as reference three recent novels: Limpia, by Alia Trabucco Zerán (Chile); Cometierra, by Dolores Reyes (Argentina) and Estela sem Deus, by Jeferson Tenório (Brazil). This new literature shows us that more than just culture, we are crossed by sociocultural areas, which affect us, regardless of the language or region where we live. Among the many categories that the novels cover, I selected three because I believe they are very present in current times: mysticism, racism and machismo. The three central characters, narrators of their stories, are, in a way, “stars” who seek their shine, overshadowed by heavy clouds that are so frequent in the political and, social scenario of our Latin America. Once again, it is literature that encourages us. areas 2004, 2004 , (2004) reflection Limpia Chile (Chile) Cometierra Argentina (Argentina Deus Brazil. Brazil . (Brazil) culture live cover times mysticism machismo characters stories way stars “stars shine again 200 (2004 (Chile (Brazil 20 (200 2 (20 (2 (

Resumo: A dança folclórica chinesa, como uma expressão vibrante de arte, serve como um canal para a rica tapeçaria da cultura folclórica, da tradição histórica, da filosofia religiosa e do misticismo. Este estudo aprofunda-se nesses elementos da dança folclórica chinesa, analisando suas conotações culturais e seu significado espiritual. Ele começa com as origens da dança folclórica, explorando as características, os conceitos e os tipos culturais da dança, e estabelece sua interconexão. Além disso, examina o papel da filosofia religiosa e do misticismo no enriquecimento do conteúdo e da forma da dança, destacando seu profundo valor social e espiritual. Pesquisas demonstraram que a compreensão dos elementos religiosos e místicos da dança folclórica chinesa é essencial para a preservação cultural e a educação. A integração desses elementos, nos currículos educacionais e nos esforços de conservação cultural, pode cultivar a compreensão da geração mais jovem sobre o patrimônio cultural intangível da China e manter as tradições vivas e relevantes. Isso não apenas enriquece a experiência educacional, mas também promove a continuação e o desenvolvimento da cultura tradicional chinesa. Resumo arte histórica aprofundase aprofunda se espiritual características interconexão disso educação relevantes educacional

Abstract: Chinese folk dance, as a vibrant expression of art, serves as a conduit for the rich tapestry of folk culture, historical tradition, religious philosophy and mysticism. This study delves into these elements within Chinese folk dance, analyzing their cultural connotations and spiritual significance. It begins with the origins of folk dance, exploring the characteristics, concepts and cultural types of dance, and establishes their interconnectedness. Furthermore, it examines the role of religious philosophy and mysticism in enriching the content and form of dance, highlighting their deep social and spiritual value. Research has shown that understanding the religious and mystical elements of Chinese folk dance is essential for cultural preservation and education. Integrating these elements into educational curricula and cultural conservation efforts can cultivate the younger generation’s understanding of China’s intangible cultural heritage and keep the traditions alive and relevant. This not only enriches the educational experience, but also promotes the continuation and development of traditional Chinese culture. Abstract art culture tradition significance characteristics interconnectedness Furthermore value education generations generation s Chinas China relevant experience

Abstract This article delves into the reception of Dilthey’s work in France during the first half of the 20th century. Rather than focusing on his most famous French commentator of the period, Raymond Aron, this study offers an overview of the appropriations of Dilthey present in the works of Alexandre Koyré, historian of science, and also of philosophy, religions, and German speculative mysticism. Deeply marked by Dilthey’s work, Koyré was close to Aron and Bernard Groethuysen, another ignored Diltheyan reader and commentator. This is attested not only by the studies he wrote directly about this author, but also by those in which his name does not appear, including those on the history of German speculative mysticism and the history of science. This seemingly unconventional association underscores the complexity of Dilthey’s reception in France, making clear the need to broaden this field of analysis beyond Aron’s contributions.

Resumo Este artigo tem como tema a recepção de Wilhelm Dilthey na França, na primeira metade do século XX. Não se trata, contudo, de uma exposição da obra do seu mais célebre comentador francês do período, Raymond Aron. Apresenta-se em linhas gerais a recepção de Dilthey na obra de Alexandre Koyré, historiador das ciências e também da filosofia, das religiões e do misticismo especulativo alemão. Próximo de Raymond Aron e de Bernard Groethuysen, outro leitor e comentador diltheyano ignorado, Koyré foi marcado pela obra de Dilthey, o que é atestado pelos trabalhos que escreveu diretamente sobre este autor, bem como por aqueles nos quais seu nome não aparece, e sobre a história do misticismo especulativo alemão e a história das ciências. A aparente estranheza dessa aproximação nos mostra a complexidade da recepção de Dilthey na França e a necessidade de alargarmos seu campo de análise para além dos trabalhos de Aron.

Resumen En este artículo se revisa el lugar que ocupa Eckhart en L’essence de la manifestation, a fin de establecer correspondencias y afinidades entre el místico renano y la peculiar concepción que de la fenomenología sostiene Michel Henry. Se trata de analizar la estrecha cercanía entre el alma humana y Dios postulada por Meister Eckhart y su vinculación con la conocida noción de Vida presente en el autor francés. Henry es proclive a fundar una filosofía primera asociada a la pura autoafección, describiendo la Vida sea como pura inmanencia, sea como una ipseidad algo problemática. En general, el trabajo teórico de los representantes del “giro teológico de la fenomenología francesa” (Janicaud) cuestiona al sujeto clásico de la Modernidad, sin por eso traer a colación la causa de un Dios Revelado ni el que resulta de una teología natural. Este trabajo, en suma, no es el esfuerzo de pensar a un Dios confesional ni tiene un propósito evangélico. Lejos de ello, se trata de precisar el nexo entre Henry y Eckhart, puesto en escena por aquél, y si tal nexo es coherente con lo que Henry piensa acerca de un modo de manifestación que ya no implica distancia fenomenológica alguna: la manifestación del pathos de la Vida.

Abstract This article reviews the place that Eckhart occupies in L'essence de la manifestation, in order to establish correspondences and affinities between the Rhenish mystic and the peculiar conception of phenomenology that Michel Henry holds. It seeks to analyze the close proximity between the human soul and God postulated by Meister Eckhart and its connection with the well-known notion of Life present in the French author. Henry is inclined to found a first philosophy associated with pure self-affection, describing Life either as pure immanence or as a somewhat problematic ipseity. In general, the theoretical work of the representatives of the "theological turn of French phenomenology" (Janicaud) questions the classical subject of Modernity, without therefore bringing up the cause of a Revealed God or the one that results from a natural theology. This work, in short, is not the effort to think of a confessional God nor does it have an evangelical purpose. Far from it, it is a question of specifying the link between Henry and Eckhart, staged by the former, and whether such a link is coherent with what Henry thinks about a mode of manifestation that no longer implies any phenomenological distance: the manifestation of the pathos of Life.