Everything that we frame in philosophic or theological terms as “divine” is actually our experiential human construct based upon an exposition of our perceptions in terms with which we are familiar. Thus the word “divine” which we use to describe that which is heavenly beyond what is human, is described in purely human terms. That which is divine, in fact, is totally beyond human description. While we call God and His works “divine,” we really don’t know what that means. It points up the veil that is between what is human and what is divine; and, in many ways, it is disheartening to know that this veil is impenetrable.
We are drawn to that which we term “divine,” but what is it that draws us?Maybe the answer is that even though we don’t know exactly what it is, we do know that the level of being beyond this one is what we would call “divine.” The word is a super-superlative that cannot be applied to life on this planet. Yet somehow there is something in us that tells us not what it is, but that it is. So, in one sense it’s that to which we are drawn by something in us that cannot describe or grasp it, yet apprehends it. And then one might ask by what faculty are we even capable of apprehending it?
The ability to apprehend the divine is a gift, a grace given to but not explored by all. If explored, this grace turns us inward and beckons us to dwell there often. In these moments we apprehend but do not grasp divinity. It becomes clearer in such times that what is divine exists and we wish to touch it, but cannot. But the characteristic of the divine to beckon us, to invite us, to tantalize us with its mystery is the essence of the spiritual life.