Mysticism Is the Belief That God Or Spiritual Truths Can Be Known Through Individual Insight, Rather Than by Reasoning Or Study

Total Page:16

File Type:pdf, Size:1020Kb

Mysticism Is the Belief That God Or Spiritual Truths Can Be Known Through Individual Insight, Rather Than by Reasoning Or Study Mysticism is the belief that God or spiritual truths can be known through individual insight, rather than by reasoning or study. All the major religions include some form of mysticism. A person who has mystical experiences is called a mystic. Most mystics find such experiences difficult to describe. Many say they are filled with light, have visions, or hear inner music or voices. Some mystics feel that their spirits fly out of their bodies or become possessed by a higher power. During these experiences, mystics may feel ecstasy or great peace. Mystics differ in their practice and experiences, even within the same religion. However, most mystics share three basic goals: (1) knowledge of a spiritual reality that exists beyond the everyday world, (2) spiritual union with some higher power, and (3) freedom from selfish needs and worldly desires. To attain these goals, most mystics undergo some form of self-discipline. For example, they may isolate themselves from material comforts and other people. In addition, their discipline may involve extremes of mental and physical activity. Buddhist mystics may meditate for hours or even days without moving. Jews who belong to the Hasidic group often shout and twist their bodies while praying. Some Islamic mystics go into a trance as they perform a whirling dance. Mysticism has played a prominent role in many religions. Devout Buddhists and Hindus may dedicate their lives to the mystical search for direct spiritual experience. Christian mystics have included several Roman Catholic saints and the Quakers. In Islam, Judaism, and other religions that emphasize the role of a supreme God, mystics may believe that their experiences result from divine actions. In religions in which many gods are worshiped, such as Hinduism and Taoism, mystics may attribute their insights to their own individual efforts. Copyright © 2014 World Almanac Education Group, Inc. Funk & Wagnalls New World Encyclopedia and text may not be copied without their express written permission except for the print or download capabilities of the retrieval software used for access. This text is intended solely for the use of the individual user. Source: Funk & Wagnalls New World Encyclopedia Accession Number: MY178300 .
Recommended publications
  • Topic 6. “What Is the Value of Prayer in a Healing Ministry?”
    1 TOPIC No 6 “WHAT IS THE VALUE OF PRAYER IN A HEALING MINISTRY?” by Canon Jim Holbeck 2 CONTENTS Pages Introduction 3 QUESTION 1. “What Importance Did Jesus Give To Prayer?” 4 Jesus Gave A Pattern Of Prayer In The Lord’s Prayer 1. Adoration. “Our Father in heaven. Hallowed be your name” 4-6 2. We Pray For The Kingdom Of God To Come. “Your kingdom come” 6-7 3. We Pray For God’s Will To Be Done. “You will be done on earth as in heaven” 7-8 4. We Pray For Our Own Needs To Be Met i). Material needs. Bread. “Give us today our daily bread” 8 ii). Spiritual need. Forgiveness. “Forgive us our sins as we forgive those who are 8 indebted to us” iii). Spiritual need. Guidance and Protection. “Save us from the true time of trial and 8-9 deliver us from the evil one” QUESTION 2. “What Did The Other New Testament Writers Say About The 10-12 Importance Of Prayer?” QUESTION 3. “What Are Some Of The Promises Of God We Can Encourage 13-14 People To Act Upon For Their Healing And Blessing? QUESTION 4. “What Do You Do When There Seems To Be No Answer To 15-17 Prayer?” 3 INTRODUCTION There are many definitions as to the various types of prayer. These include the following well-known acrostic. ACTS. A is for Adoration. C is for Confession. T is for Thanksgiving. S is for Supplication. That is a very worthwhile summary of what is involved in prayer.
    [Show full text]
  • Mysticism in Indian Philosophy
    The Indian Institute of World Culture Basavangudi, Bangalore-4 Transaction No.36 MYSTICISM IN INDIAN PHILOSOPHY BY K. GOPALAKRISHNA RAO Editor, “Jeevana”, Bangalore 1968 Re. 1.00 PREFACE This Transaction is a resume of a lecture delivered at the Indian Institute of World Culture by Sri K. Gopala- Krishna Rao, Poet and Editor, Jeevana, Bangalore. MYSTICISM IN INDIAN PHILOSOPHY Philosophy, Religion, Mysticism arc different pathways to God. Philosophy literally means love of wisdom for intellectuals. It seeks to ascertain the nature of Reality through sense of perception. Religion has a social value more than that of a spiritual value. In its conventional forms it fosters plenty but fails to express the divinity in man. In this sense it is less than a direct encounter with reality. Mysticism denotes that attitude of mind which involves a direct immediate intuitive apprehension of God. It signifies the highest attitude of which man is capable, viz., a beatific contemplation of God and its dissemination in society and world. It is a fruition of man’s highest aspiration as an integral personality satisfying the eternal values of life like truth, goodness, beauty and love. A man who aspires after the mystical life must have an unfaltering and penetrating intellect; he must also have a powerful philosophic imagination. Accurate intellectual thought is a sure accompaniment of mystical experience. Not all mystics need be philosophers, not all mystics need be poets, not all mystics need be Activists, not all mystics lead a life of emotion; but wherever true mysticism is, one of these faculties must predominate. A true life of mysticism teaches a full-fledged morality in the individual and a life of general good in the world.
    [Show full text]
  • A Psychology of Possession
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Wales Trinity Saint David A PSYCHOLOGY OF POSSESSION DR PETER CONNOLLY Introduction : The Nature of Trance Although widespread, the phenomenon of possession does not appear in all cultures. This suggests that possession is a cultural artefact, either in the strong sense of being nothing more than a cultural creation or in the weaker one of culture moulding and shaping universal psychological processes in socially relevant ways. My own approach to understanding possession lies very much within the framework of the weaker version. The hypothesis I will seek to develop is essentially that the phenomena of possession are best understood in terms of the psychological processes associated with the term ‘trance’. I use this term deliberately and in full awareness of the reservations about its usefulness expressed by some psychologists. Among hypnosis researchers there are three broad approaches to explaining the nature of trance. The first is that which emphasises socio-cognitive factors such as role play and imaginative involvement in suggested experiences. In short, this approach explains away any feature of trance which provides it with a distinctive character. This view would be compatible with what I have called the strong version of cultural artifactualism. Another approach emphasizes that trance is a genuine altered state of consciousness which differs from ordinary consciousness in a variety of ways, most notably in that reflexive, executive or ego consciousness – what many hypnotists call ‘the conscious mind’ – is dissociated from unconscious processes. The third approach is more diffuse, combining the first two explanations and, depending on the writer, perhaps adding a few other elements to produce a kind of multi-variable theory.
    [Show full text]
  • To Serve God... Religious Recognitions Created by the Faith Communities for Their Members Who Are Girl Scouts
    TO SERVE GOD... RELIGIOUS RECOGNITIONS CREATED BY THE FAITH COMMUNITIES FOR THEIR MEMBERS WHO ARE GIRL SCOUTS African Methodist Episcopal (A.M.E.) Anglican Church in North America Baha’i God and Me God and Family God and Church God and Life God and Service God and Me God and Family God and Church God and Life St. George Cross Unity of Mankind Unity of Mankind Unity of Mankind Service to Humanity Baptist Buddhist Christian Church (Disciples of Christ) God and Me God and Family God and Church God and Life Good Shepherd Padma Padma God and Me God and Family God and Church God and Life God and Service Christian Methodist Episcopal (C.M.E.) Christian Science Churches of Christ God and Me God and Family God and Church God and Life God and Service God and Country God and Country Loving Servant Joyful Servant Good Servant Giving Servant Faithful Servant Church of the Nazarene Community of Christ Eastern Orthodox God and Me God and Family God and Church God and Life God and Service Light of Path of Exploring Community World Community St. George Chi-Rho Alpha Omega Prophet Elias the World the Disciple Together International Youth Service Episcopal Hindu Islamic God and Me God and Family God and Church God and Life St. George Dharma Karma Bismillah In the Name of Allah Quratula’in Muslimeen Jewish Lutheran (Mormon) Church of Jesus Polish National Catholic Church Lehavah Bat Or Menorah Or Emunah Ora God and Me God and Family God and Church God and Life Lamb Christ of Latter-day Saints Love of God God and Community Bishop Thaddeus F.
    [Show full text]
  • Faithful Sayings
    ISSUE BULLETIN OF tainty—laboring, praying, to pray (1 John 5:16-17). We cannot pray for forgiveness of the THE OLSEN PARK CHURCH and striving to obtain saving unrepentant dead. Man is judged for what is done in the body (2 OF CHRIST faith—sometimes despond- Cor. 5:10). Some appeal to the apocryphal account of Judas Mac- 21.15 Faithful Sayings ing, and almost despairing cabeus prayer for the sins of Jews slain in battle as authority for April 14, of ever getting it” (Works prayer for the dead (2 Maccabees 12:38-45). This is no authority at 2019 of Elder B. W. Stone, p. 14). all! Apocryphal books were never viewed by the Jews as inspired, Thanks be to God, obedi- nor does Jesus quote from them. The account simply records what ence to the gospel is not so happened and the writer’s belief. It does not prove it was accept- complicated. Any who are able to God. Services Sunday: 9:00 AM “cut to the heart” can obey A final distortion of the “power of prayer” treats the pro- 10:00 AM Christ now (Acts 2:37-41). cess of praying itself as if it carries power. In Christ, confidence 11:00 AM The fact that Christ- in prayer’s power is confidence in God’s power. There is no magic Wednesday: 7:00 PM ians can pray for forgive- in the act of prayer. Vague appeals to a “higher power” which ness leads some to misun- ignore the terms of a true relationship with God are merely re- Elders: Perverting Prayer derstand the limits of this.
    [Show full text]
  • The Heritage of Non-Theistic Belief in China
    The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism.
    [Show full text]
  • Monitoring Drug Use in Recreational Settings Across Europe: Conceptual Challenges and Methodological Innovations
    TECHNICAL REPORT Monitoring drug use in recreational settings across Europe: conceptual challenges and methodological innovations November, 2018 TECHNICAL REPORT I Monitoring drug use in recreational settings across Europe Legal notice This publication of the European Monitoring Centre for Drugs and Drug Addiction (EMCDDA) is protected by copyright. The EMCDDA accepts no responsibility or liability for any consequences arising from the use of the data contained in this document. The contents of this publication do not necessarily reflect the official opinions of the EMCDDA’s partners, any EU Member State or any agency or institution of the European Union. Luxembourg: Publications Office of the European Union, 2018 ISBN 978-92-9497-360-3 doi:10.2810/349958 TD-06-18-259-EN-N © European Monitoring Centre for Drugs and Drug Addiction, 2018 Reproduction is authorised provided the source is acknowledged. Recommended citation: European Monitoring Centre for Drugs and Drug Addiction (2018), Monitoring drug use in recreational settings across Europe: conceptual challenges and methodological innovations, Technical report, Publications Office of the European Union, Luxembourg. 2 TECHNICAL REPORT I Monitoring drug use in recreational settings across Europe Contents Acknowledgements ................................................................................................................................. 4 Abbreviations and glossary of terms ......................................................................................................
    [Show full text]
  • Is "Nontheist Quakerism" a Contradiction of Terms?
    Quaker Religious Thought Volume 118 Article 2 1-1-2012 Is "Nontheist Quakerism" a Contradiction of Terms? Paul Anderson Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Anderson, Paul (2012) "Is "Nontheist Quakerism" a Contradiction of Terms?," Quaker Religious Thought: Vol. 118 , Article 2. Available at: https://digitalcommons.georgefox.edu/qrt/vol118/iss1/2 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. IS “NONTHEIST QUAKERISM” A CONTRADICTION OF TERMS? Paul anderson s the term “Nontheist Friends” a contradiction of terms? On one Ihand, Friends have been free-thinking and open theologically, so liberal Friends have tended to welcome almost any nonconventional trend among their members. As a result, atheists and nontheists have felt a welcome among them, and some Friends in Britain and Friends General Conference have recently explored alternatives to theism. On the other hand, what does it mean to be a “Quaker”—even among liberal Friends? Can an atheist claim with integrity to be a “birthright Friend” if one has abandoned faith in the God, when the historic heart and soul of the Quaker movement has diminished all else in service to a dynamic relationship with the Living God? And, can a true nontheist claim to be a “convinced Friend” if one declares being unconvinced of God’s truth? On the surface it appears that one cannot have it both ways.
    [Show full text]
  • Mysticism and Mystical Experiences
    1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion.
    [Show full text]
  • Metamorphoses of a Platonic Theme in Jewish Mysticism
    MOSHE IDEL METAMORPHOSES OF A PLATONIC THEME IN JEWISH MYSTICISM 1. KABBALAH AND NEOPLATONISM Both the early Jewish philosophers – Philo of Alexandria and R. Shlomo ibn Gabirol, for example – and the medieval Kabbalists were acquainted with and influenced by Platonic and Neoplatonic sources.1 However, while the medieval philosophers were much more systematic in their borrowing from Neoplatonic sources, especially via their transformations and transmissions from Arabic sources and also but more rarely from Christian sources, the Kabbalists were more sporadic and fragmentary in their appropriation of Neoplatonism. Though the emergence of Kabbalah has often been described by scholars as the synthesis of Neoplatonism and Gnosticism,2 I wonder not only about the role attributed to Gnosticism in the formation of early Kabbalah, but also about the possi- bly exaggerated role assigned to Neoplatonism. Not that I doubt the im- pact of Neoplatonism, but I tend to regard the Neoplatonic elements as somewhat less formative for the early Kabbalah than what is accepted by scholars.3 We may, however, assume a gradual accumulation of Neoplatonic 1 G. Scholem, ‘The Traces of ibn Gabirol in Kabbalah’, Me’assef Soferei Eretz Yisrael (Tel- Aviv, 1960), pp. 160–78 (Hebrew); M. Idel, ‘Jewish Kabbalah and Platonism in the Middle Ages and Renaissance’, in Neoplatonism and Jewish Thought, ed. L. E. Goodman (Albany: SUNY Press, 1993), pp. 319–52; M. Idel, ‘The Magical and Neoplatonic Interpretations of Kabbalah in the Renaissance’, Jewish Thought in the Sixteenth Century, ed. B. D. Cooperman (Cambridge, MA, 1983), pp. 186–242. 2 G. Scholem, Origins of the Kabbalah (tr.
    [Show full text]
  • Mysticism As an Ethical Form of Life: a Wittgensteinian
    Mysticism as an Ethical Form of Life: A Wittgensteinian Approach to Ethics in the Mystical Instruction of Saints Teresa of Avila and Ignatius of Loyola in dialogue with Michel de Certeau’s Mystical Science by Matthew Ian Dunch A Thesis submitted to the Faculty of Regis College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfilment of the requirements for the degree of Master of Theology awarded by Regis College and the University of Toronto. © Copyright by Matthew Ian Dunch 2018 Mysticism as an Ethical Form of Life: A Wittgensteinian Approach to Ethics in the Mystical Instruction of Saints Teresa of Avila and Ignatius of Loyola in dialogue with Michel de Certeau’s Mystical Science Matthew Ian Dunch Master of Theology Regis College and the University of Toronto 2018 Abstract This thesis argues that there is an ethical development inherent in the mystical pedagogy of Ignatius of Loyola and Teresa of Avila. The various stages of mystical development are read through the lens of Wittgenstein as ethical forms of life premised on an absolute good. Through mystical pedagogy one simultaneously develops the language and the praxis of mystical forms of life. Mystical forms of life, though seeking the transcendent, are historically and socially conditioned. This historical and social conditioning is explored principally through Michel de Certeau’s account of spiritual spaces. ii Contents Chapter One: Introduction ......................................................................................................
    [Show full text]
  • Mysticism and Cognitive Neuroscience: We Stand at the Threshold of a New Era in Modern Science … with the Coming of the Neuroscience Revolution
    248 discipline within a network of diverse approaches to humanistic issues. Taylor writes that, Mysticism and cognitive neuroscience: We stand at the threshold of a new era in modern science … with the coming of the neuroscience revolution. Before, pure science was able a partnership in the quest for consciousness to brush the philosophical questions aside and, indeed, banished all but the most positivist rhetoric from the discussion of what constituted * Brian Les Lancaster scientific reality. Now, the neuroscience revolution, with its inter- disciplinary communication between the basic sciences, its cross- -fertilization of methods, and its focus for the first time on the biology of Resumo consciousness, appears to have important humanistic implications far beyond the dictates of the reductionistic approach that spawned it. Neste artigo são integrados os conhecimentos neurofisiológicos com (p. 468) um modelo de processos perceptuais e de memória, baseado no misticismo da linguagem Sufi e judaica, e com a análise do pensamento An indicator of the importance of neuroscience may be observed in fundado em textos do Budista Abhidhamma. Os estados místicos pro- the various hybrid disciplines that have been spawned over recent years, movidos nestas tradições parecem envolver consciência, sugerindo-se each of which includes the prefix ‘neuro-’ as an emblem of authority, as it que são estes estados de pré-consciência que produzem a consciência were. Illustrative of this trend are neurophenomenology (Varela, 1996, 1999), de algo mais que William James, Rudolph Otto e outros classicamente neuro-psychoanalysis (Kaplan-Solms & Solms, 2000; Solms, 2000), and the associaram no sentido do espiritual, em particular a asserção principal, topic of my paper, neurotheology (Ashbrook, 1984; d’Aquili & Newberg, dos textos místicos Judeus de que o impulso de baixo activa o de cima é comparável com a neurociência da consciência.
    [Show full text]