Explores the nature and types of mystical experience and discusses the value of mysticism for humanity.

Mysticism and Guilt-Consciousness in Schelling's Philosophical Development was Paul Tillich's 1912 dissertation for the licentiate in theology from the University of Halle. He published it the same year and it reappears in the first volume of Tillich's collected works in German.

Part of the material contained in the present book was presented in the form of a lecture course given by me at the University of Oxford in I962 as a Fulbright Senior Lecturer. Scripps College and the Claremont Graduate School contributed to the cost of research and publication. The staff of the Honnold Library, Claremont, California, was extremely obliging in matters concerning inter-library loans. The page proofs were read in part by Professor Richard Walzer, the University of Oxford. Mr. Salih (...) Alich, Blaisdell Institute, Claremont, California, corrected many errors occurring in the transliteration from Arabic in Section V. To all these institutions and persons I express my most sincere thanks. The manuscript was essentially completed early in I960. Scripps College, Claremont, California. TABLES OF CONTENTS I GENERAL I Introduction 1-3 II Three neoaristotelian and neoplatonic concepts: mono­ psychism, mysticism, metaconsciousness III Three A verroistic problems I Collective immortality and collective perfection in A verroes and Dante 2 Ecstatic conjunction, death, and immortality in the individual 102 94- 3 The double truth theory and the problem of per­ sonal immortality in A verroes 102-II3 IV Collective consciousness, double consciousness, and metaconsciousness (unconscious consciousness) in Kant and some post-Kantians 114-137 V Select bibliography of translations of philosophical works by al-Kindi, al-Farabi, Avicenna, ibn-Bagga, and Averroes 138-150 VI Index of names 151-154 11 ANALYTICAL OF SECTION 11 I The starting point: Plotinus, Enn. V 1. Plotinus' principle l)'rL oux ~~c. u VOU 't"oc V01)'t"CX. (shrink)

Rather than dismissing mysticism as irrelevant to the study of medieval philosophy, this chapter identifies the two forms of mysticism most prevalent in the Middle Ages from the twelfth to the early fifteenth century - the apophatic and affective traditions - and examines the intersections of those traditions with three topics of medieval philosophical interests: the relative importance of intellect and will, the implications of the Incarnation for attitudes towards the human body and the material world, and the (...) proper relation between contemplation and activity in the good life. (shrink)

Mysticism presents a challenge to anyone who is interested in fundamental questions about the nature of reality, knowledge, and how we should live. In this book the author examines questions posed by mysticism. He clarifies the nature of the claims advanced by Western and Asian mystics, and explores the beliefs and values of classical mystical ways of life for their interconnections and reasonableness. Jones discusses whether all mystical experiences and all mystical claims of knowledge are similar, and examines (...) the relation of concepts and experiences in mystics' claims. Also presented are standards for evaluating competing mystical claims, and mystics' problems with language. Whether mystics' arguments are rational is investigated along with the relation of moral and non-moral values and the role of beliefs and values in enlightened mystics' ways of life. Mysticism's relation to the enterprises of science, theology, psychology and ethics is also examined. (shrink)

Ten brilliant essays on logic appear in this collection, the work of one of the world’s best-known authorities on logic. In these thought-provoking arguments and meditations, Nobel Prize winner Bertrand Russell challenges the romantic mysticism of the 19th century, positing instead his theory of logical atomism. These essays are categorized by Russell as "entirely popular" and "somewhat more technical." The former include the well-known title essay plus "A Free Man’s Worship" and "The Place of Science in a Liberal Education"; (...) the latter comprise "On the Notion of Cause" and "Knowledge by Acquaintance and Knowledge by Description," along with other essays written in the cogent and witty style for which their author is justly renowned. (shrink)

Mysticism Buddhist and Christian. Encounters with Jan van Ruusbroec. Paul Mommaers and Jan Van Bragt. Crossroad, New York 1995. 302 pp. $29.95. ISBN 0-8245-1455-6.

MYSTICISM, FREUDIANISM AND SCIENTIFIC PSYCHOLOGY CHAPTER I MYSTICISM The term mysticism and its cognate terms mystical and mystic have in popular usage a ...

Introduction : the middle is everywhere -- Towards an ideal limit : linguistic authority in the work of Iris Murdoch -- From apophasis to aporia : William Golding and the indescribable -- Verbal sludge : the ethics of instability in Patrick White's prose -- Bliss from bricks : Saul Bellow's moral phenomenology -- Conclusion: drawing circles in the sea : un-defining the 'mystical novelist' -- Endnotes.

Mcguiness finds in the early wittgenstein a metaphysics similar to\nthat of nature mysticism. he discusses the relation between this\nkind of mysticism and wittgenstein's views on logic, ethics, aesthetics,\noptimism, solipsism, and 'living in the present.' he suggests that\nwittgenstein may have had some kind of mystical experience which\ninfluenced his early philosophy. (staff).

Intellectuals such as William James and Aldous Huxley have thought it possible to develop a technique to apply to this world the mystical-type insights gained during drug-enabled experiences. Particularly, Huxley claimed that the visionary experience triggered by psychedelics could help us rethink our relationship with technology and promote a much-needed cultural change. In this article, we explore this hypothesis. To do so, we build a philosophical framework based on Günther Anders's philosophy of technique, presenting human beings as morally blind when (...) facing technological development. Mystical experiences are then proposed as a means to improve our moral faculties—and psychedelic drugs as tools to enable them. We finally explore the empirical feasibility of such a hypothesis by thoroughly reviewing the recent scientific literature on the nature of the psychedelic experience, concluding that the long-term effects in the personality domain openness and in nature relatedness point to the emergence of a morally improved agent, thus providing substance to an application of mysticism. (shrink)

Platonic mysticism -- Mapping mysticism -- The eclipse of Platonic mysticism -- The externalist fallacy -- On literature and mysticism -- Transcendence -- Contemplative art, contemplative science.

Throughout his authorship, Kierkegaard appears remarkably uninterested in the tradition of Christian mysticism. Indeed, in the only two places in the authorship where he broaches the topic directly, the discussion is disclaimed in such a way as to suggest that Kierkegaard really has nothing to say about it at all. However, attending to the successive incarnations of the character(s) named “Ludvig” throughout the authorship – an appellation that harbors an especially self-referential dimension for Kierkegaard – the present paper attempts (...) to elucidate what may, with due reservation, be referred to as the mystical element in Kierkegaard’s thought. The ultimate yield of this endeavor is a vision of “mysticism” that is more act than thought oriented, and a vision of the author “Kierkegaard” that is more delightful than melancholy. (shrink)

The twelve essays in this collection promote scholarship on the rich and diverse subject of mysticism by examining the nature of its thought both from Eastern and Western and from philosophical and religious perspectives. These include studies of specific mystics, including Teresa de Avila, Lady Nijo, Hiroshi Motoyama, and Mirabai, and thinkers about mysticism, including Kant, Nietzsche, and Wittgenstein. The book opens with two descriptive studies of similarities in the life of Teresa de Avila and mystics of very (...) different times and cultures. The issue of mysticism and ethics is addressed in three essays, and central concepts involving pure conscious events and primordial oneness in Nietzsche are addressed in two separate essays. Wittgenstein's comments on mysticism are examined in two essays, one that places them in the perspective of his overall development and the other that studies them in comparison with recent continental thought. The book concludes with two essays that look broadly at the supersensible, one from an examination of Kantian aesthetics and the other from quantum mechanical interpretations of reality. Taken together, these essays attest to the power of mysticism to provoke reasoned thought about ultimate matters. (shrink)

Practical Mysticism in Islam and Christianity offers a comparative study of the works of the Sufi-poet Jalal al-Din Rumi (1207-1273) and the practical teachings of the German Dominican, Meister Eckhart (c1260-1327/8). Rumi has remained an influential figure in Islamic mystical discourse since the thirteenth century, while also extending his impact to the Western spiritual arena. However, his ideas have frequently been interpreted within the framework of other mystical, philosophical, or religious systems. Through its novel approach, this book aims to (...) reformulate Rumi's practical mysticism by employing four methodological principles: a) mysticism is a coherent structure with mutual interconnection between its parts; b) the imposition of alien structures to interpret any particular mysticism damages its inward coherency; c) practical mysticism consists of two main parts, namely practices and stages; and d) the proper use of comparative methodology enables a deeper understanding of each juxtaposed system. Eckhart's speculative mysticism, which differs from and enjoys similarities with the love-based mysticism of Rumi, provides a "mirror" that highlights the special features of Rumi's practical mysticism. Such comparison also allows a deeper comprehension of Eckhart's practical thought. Offering a critical examination of practical mysticism, this book is a valuable resource for students and scholars of Islamic studies, comparative mysticism, and the intellectual history of Islam. (shrink)

It has often been claimed, e.g. by William James or Aldous Huxley, that mystical experiences across times and cultures exhibit a striking similarity. Even though the words and images we use to describe them are different, underneath the surface we find a common experiential core. Others have rejected this claim and argued that all experiences are intrinsically shaped by the mystics’ pre-existing religious concepts. Against these constructivist objections, I defend the idea of a common core by arguing that even if (...) all experience is interpreted through concepts, there could still be a common core. Those who reject the common core thesis usually argue that no distinction between experience and interpretation can be made since all experience is per se already interpreted. The notion of an uninterpreted experience is self-defeating. Drawing on current research on nonconceptual mental content, I argue that experiences can have nonconceptual content; that interpretation must be understood as conceptualization and that conceptualization presupposes a raw mental content that is not conceptualized. This raw content is not experienced as nonconceptual. Rather, the nonconceptual, uninterpreted common core is an abstraction which shows itself only through reflection. Thus, the existence of a common core is compatible with the fact that all experiences are interpreted. (shrink)

The volume investigates the question of meaning of mystical phenomena and, conversely, queries the concept of "meaning" itself, via insights afforded by mystical experiences. The collection brings together researchers from such disparate fields as philosophy, psychology, history of religion, cognitive poetics, and semiotics, in an effort to ascertain the question of mysticism's meaning through pertinent, up-to-date multidisciplinarity. The discussion commences with Editor's Introduction that probes persistent questions of complexity as well as perplexity of mysticism and the reasons why (...) problematizing mysticism leads to even greater enigmas. One thread within the volume provides the contextual framework for continuing fascination of mysticism that includes a consideration of several historical traditions as well as personal accounts of mystical experiences: Two contributions showcase ancient Egyptian and ancient Israelite involvements with mystical alterations of consciousness and Christianity's origins being steeped in mystical praxis; and four essays highlight mysticism's formative presence in Chinese traditions and Tibetan Buddhism as well as medieval Judaism and Kabbalah mysticism. A second, more overarching strand within the volume is concerned with multidisciplinary investigations of the phenomenon of mysticism, including philosophical, psychological, cognitive, and semiotic analyses. To this effect, the volume explores the question of philosophy's relation to mysticism and vice versa, together with a Wittgensteinian nexus between mysticism, facticity, and truth; language mysticism and "supernormal meaning" engendered by certain mystical states; cognitive-poetic analysis of mystical poetry; and a semiotic scrutiny of some mystical experiences and their ineffability. Finally, the volume includes an assessment of the so-called New Age authors' contention of the convergence of scientific and mystical claims about reality. The above two tracks are appended with personal, contemporary accounts of mystical experiences, in the Prologue; and a futuristic envisioning, as a fictitious chronicle from the time-to-come, of life without things mystical, in the Postscript. The volume contains fourteen chapters; its international contributors are based in Canada, Israel, United Kingdom, and the United States. (shrink)

Kant and Mysticism interprets Kant’s early criticism of Swedenborg’s mysticism as the fountainhead of the Critical philosophy. Kantian Critique revolutionizes not only traditional metaphysics, but also our understanding of mysticism: Critical mysticism is a unitive experience that impels us to lay bare all human pretensions to reason’s light.

With this area of the second triad contrasts above all the last sefirah, in which all these colours, as well as the various nuances of white-red, red-white, and a mixture of both, flash all together or one after the other, as they did already in Azriel and often in the Zohar. Since she represents the divine power closest to the created world—in part even immanent in it, she is the richest in symbolism, and in colour symbolism as well. Here the (...) Kabbalah returns, in mystical correlations and transformations, to older motifs, some of which we have already discussed above. (shrink)

How can human experience, vibrant with colours, sounds, flavours, emotions and meanings, arise from the skeletal dance of matter depicted in the physical sciences? Today the mind-body problem confronts not only metaphysicians and moral philosophers, but also workers in the fields of cognitive science, artificial intelligence and neuroscience. Paul Marshall offers a radical solution to the mind-body problem by rejecting the idea of a purely material world and asserting instead the primacy of experience. As many have recognized before, experience is (...) not reducible to material bodies and processes alone. Marshall goes a step further and suggests that the matter investigated by modern science corresponds to structural features of an experiential universe that supports and includes our familiar experiences. Utilizing clues furnished by mystical experience and responding to a challenge posed by the physics of motion, Marshall takes up Leibniz's philosophy of 'living mirrors' and arrives at a holistic world-picture that has suggestive links with quantum physics and the visionary cosmologies of East and West. (shrink)

In Mysticism and Philosophy in al-Andalus, Michael Ebstein underscores the many links that connect the intellectual world of the Andalusi mystics Ibn Masarra (269/883-319/931) and Ibn al-ʿArabi (560/1165-638/1240) to the Ismāʿīlī tradition.

Early analytic philosophy is known for its logical rigor that seems to leave no place for non-rational sources of knowledge such as mystical experiences. The following paper shows on the example of Bertrand Russell and Ludwig Wittgen-stein that despite of this early analytic philosophy was interested in mysticism and it also shows the roots of this interest. For Russell an application of logical methods to solving philosophical puzzled was an expression of more fundamental striving – to know the world (...) as it is, sub specie aeternitatis – which is mystical in nature. In turn early Wittgenstein’s philosophy sets the limits of meaningful propositions and provides the distinction between what can be said and what can only be shown and what manifests itself in the world. The latter belongs to the realm of the mystical. (shrink)

Cecilia Muratori’s book is a major contribution to scholarship on the Romantic Age and idealistic philosophy. Jakob Böhme is a thinker of great importance within the German tradition, but is so dense and difficult that he is very hard to study without proper and expert guidance. Muratori has exceeded expectations in her lucid, imaginative, and brilliant exposition of Böhme’s thought in relation to Hegel and, indeed, the modern age. Hegel not only regarded Böhme as a writer of philosophical genius, but (...) also as the beginning of German philosophy. This book explains why. The priority here is no temporal accident. The designation is also a tribute to the proleptic power of the Silesian cobbler. Hegel’s attribution is... (shrink)

InMysticism and Morality author Richard Jones explores an often neglected area of comparative religious ethics: mysticism.

Hume’s Dialogues give one of the most elegant presentations of the Problem of Evil ever written. But often overlooked is that Hume’s problematic takes the form of a dilemma, with the traditional Problem representing only one horn. The other is what Hume calls “mysticism,” a position that avoids the Problem of Evil by maintaining that God is wholly other, and that God is therefore good in a fashion that mere humans simply cannot fathom. Mysticism is not the denial (...) of God’s moral perfection defended by Philo’s positing of an indifferent deity. Nor is it an ad hoc final theistic entrenchment meant to stave off the Problem of Evil at any cost. Mysticism is, in fact, a position that Hume takes quite seriously and helped shape theism as it was practiced in Hume’s day. This paper studies Hume’s relationship with mysticism. First, it will recast the Problem of Evil as Hume intended, as only part of the larger theistic dilemma of choosing between anthropomorphism and mysticism. Once this polarization is understood and the respective consequences of the adopting either of the two opposites is traced out, I locate Hume’s “genuine theism” as significantly lying between these two extremes. (shrink)

The religious and spiritual aspects of Wittgenstein, his understanding of ‘das mystiche’ and his philosophy understood against the background of German mysticism has been commented on by authors to...

The paper is critical of John Caputo's misunderstanding Martin Heidegger's criticism of metaphysics and ontotheology that leads to Caputo's understanding mysticism as a non-metaphysical, non-ontotheological thinking.