In Egocentricity and Mysticism, Ernst Tugendhat casts mysticism as an innate facet of what it means to be human—a response to an existential need for peace of mind. This need is created by our discursive practices, which serve to differentiate us from one another and privilege our respective first-person standpoints. Emphasizing the first person fuels a desire for mysticism, which builds knowledge of what binds us together and connects us to the world. Any intellectual pursuit that prompts us to "step back" from our egocentric concerns harbors a mystic kernel that manifests as a sense of awe, wonder, and gratitude. Philosophy, the natural sciences, and mathematics all engender forms of mystical experience as profound as any produced by meditation and asceticism. One of the most widely discussed books by a German philosopher in decades, Egocentricity and Mysticism is a philosophical milestone that clarifies in groundbreaking ways our relationship to language, social interaction, and mortality.
This book is an attempt to make sense of the tension in Nietzsche’s work between the unashamedly egocentric and the apparently mystical. While scholars have tended to downplay one or other of these aspects, it is the author’s contention that the two are not only compatible but mutually illuminating. This book demonstrates Nietzsche’s sustained interest in mysticism from the time of The Birth of Tragedy right through to the end of his productive life. This book argues against situating Nietzsche’s religious thought in the context of Buddhist or Christian mystical traditions, demonstrating the inadequacy of attempts to mediate between Nietzsche and Meister Eckhart and the Bodhisattva ideal of Mahayana Buddhism. Rather, it is argued that Nietzsche’s egoism and mysticism are best understood in the intellectual context which he himself avowed, according to which his “ancestors” were Heraclitus, Empedocles, Spinoza, and Goethe.
What is happening when someone has a mystical experience, such as “feeling at one with the universe” or “hearing God’s voice?” Does philosophy provide tools for assessing such claims? Which claims can be dismissed as delusions and which ones convey genuine truths that might be universally meaningful? Valuable insights into such pressing questions can be found in the writings of Immanuel Kant, though few philosophical commentators have appreciated the implications beyond his famous “Copernican hypothesis.” In Kant and Mysticism, Stephen R. Palmquist corrects this skewed view of Kant once and for all. Beginning with a detailed analysis of Kant’s 1766 work Dreams of a Spirit-Seer, Palmquist demonstrates that in Dreams Kant first discovers and explains his plan to write a new, “critical” philosophy that will revolutionize metaphysics by laying bare the limits of human reason. Palmquist shows how the same metaphorical relationship—between reason’s dreams (metaphysics) and sensibility’s dreams (mysticism)—permeates Kant’s mature writings. Clarifying how Kant’s final (unfinished) book, Opus Postumum, completes this dual project, Palmquist explains how the “critical mysticism” entailed by Kant’s position has profound implications for contemporary understandings of religious and mystical experience, both by religious individuals and by philosophers seeking to understand such experiences.
What can altered states of consciousness—the dissolution of feelings of time and self—tell us about the mystery of consciousness? A groundbreaking study of out-of-body-experiences, drug intoxication, and shock—perfect for readers interested in psychedelics, psychology and meditation. During extraordinary moments of consciousness—shock, meditative states and sudden mystical revelations, out-of-body experiences, or drug intoxication—our senses of time and self are altered; we may even feel time and self dissolving. These experiences have long been ignored by mainstream science, or considered crazy fantasies. Recent research, however, has located the neural underpinnings of these altered states of mind. In this book, neuropsychologist Marc Wittmann shows how experiences that disturb or widen our everyday understanding of the self can help solve the mystery of consciousness. Wittmann explains that the relationship between consciousness of time and consciousness of self is close; in extreme circumstances, the experiences of space and self-intensify and weaken together. He considers the emergence of the self in waking life and dreams; how our sense of time is distorted by extreme situations ranging from terror to mystical enlightenment; the experience of the moment; and the loss of time and self in such disorders as depression, schizophrenia, and epilepsy. Dostoyevsky reported godly bliss during epileptic seizures; neurologists are now investigating the phenomenon of the epileptic aura. Wittmann describes new studies of psychedelics that show how the brain builds consciousness of self and time, and discusses pilot programs that use hallucinogens to treat severe depression, anxiety, and addiction. If we want to understand our consciousness, our subjectivity, Wittmann argues, we must not be afraid to break new ground. Studying altered states of consciousness leads us directly to the heart of the matter: time and self, the foundations of consciousness.
Ernst Tugendhat's major work, Vorlesungen zur Einführung in die sprachanalytische Philosophie (1976), was translated into English in 1982. Although trained in Heideggerian phenomenological and hermeneutical thinking, Tugendhat increasingly came to believe that the most appropriate approach to philosophy was an analytical one. This influential work grew from that conviction and brought new perspectives to some of the central and abiding questions of metaphysics and the philosophy of language. Presented in a fresh twenty-first-century series livery, and including a specially commissioned preface written by Hans-Johann Glock, illuminating its enduring importance and relevance to philosophical enquiry, this impressive work has been revived for a new generation of readers.
An inspired gathering of religious writings that reveals the "divine reality" common to all faiths, collected by Aldous Huxley "The Perennial Philosophy," Aldous Huxley writes, "may be found among the traditional lore of peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions." With great wit and stunning intellect—drawing on a diverse array of faiths, including Zen Buddhism, Hinduism, Taoism, Christian mysticism, and Islam—Huxley examines the spiritual beliefs of various religious traditions and explains how they are united by a common human yearning to experience the divine. The Perennial Philosophy includes selections from Meister Eckhart, Rumi, and Lao Tzu, as well as the Bhagavad Gita, Tibetan Book of the Dead, Diamond Sutra, and Upanishads, among many others.
This book is the sequel to Robert Forman's well-received collection, The Problem of Pure Consciousness (Oxford, 1990). The essays in the earlier volume argued that some mystical experiences do not seem to be formed or shaped by the language system--a thesis that stands in sharp contradistinction to deconstruction in general and to the "constructivist" school of mysticism in particular, which holds that all mysticism is the product of a cultural and linguistic process. In The Innate Capacity, Forman and his colleagues put forward a hypothesis about the formative causes of these "pure consciousness" experiences. All of the contributors agree that mysticism is the result of an innate human capacity, rather than a learned, socially conditioned and constructive process. The innate capacity is understood in several different ways. Many perceive it as an expression of human consciousness per se, awareness itself. Some hold that consciousness should be understood as a built-in link to some hidden, transcendent aspect of the world, and that a mystical experience is the experience of that inherent connectedness. Another thesis that appears frequently is that mystics realize this innate capacity through a process of releasing the hold of the ego and the conceptual system. The contributors here look at mystical experience as it is manifested in a variety of religious and cultural settings, including Hindu Yoga, Buddhism, Sufism, and medieval Christianity. Taken together, the essays constitute an important contribution to the ongoing debate about the nature of human consciousness and mystical experience and its relation to the social and cultural contexts in which it appears.
British author and Carmelite nun Ruth Burrows has been one of the most popular, prolific and revered spiritual writers of the past half-century. This pivotal book systematically explores Burrows’s thought and writings. In addition to first-person live interviews with Burrows, the author mines a rich collection of unpublished writings and personal correspondence. Acclaimed by reviewers as “the most comprehensive, readable introduction to Ruth Burrows presently available,” this book is also an important contribution to the field of spirituality and mysticism and will become the textbook for Burrows studies and her spirituality. Includes an appendix, fully linked index, bibliography and full listing of writings by Ruth Burrows. MORE INFORMATION One of the most popular and revered spiritual writers of the past half-century, the British author and Carmelite nun Ruth Burrows writes not as a detached observer of either the Christian journey or the Carmelite tradition, but through the lens of her lifetime of lived experience as a contemplative Carmelite nun in the 21st century. In the words of emeritus archbishop of Canterbury Rowan Williams, this gives Burrows’s understanding of and writings on prayer “a very rare degree of honesty and realism,” making her one of the most challenging and deep exponents in our time of the Carmelite tradition. The Gospel Mysticism of Ruth Burrows presents for the first time a thorough synthesis of her thought. It is addressed to a wide range of readers, first of all to those interested in Burrows’s spirituality, but also anyone who wants to trace the graced unfolding of the Christian spiritual life. For readers just discovering Burrows, the book is a helpful roadmap to navigate the ideas she develops through her writings. It will have special appeal to anyone interested in exploring Carmelite spirituality. In addition to systematically exploring Burrows’s thought and writings, Australian theologian and author Michelle Jones mines a rich collection of unpublished writings, including personal correspondence, and live interviews with Ruth Burrows at her Carmelite monastery in the UK. The book includes an appendix, a full bibliography of Carmelite primary sources with a listing of all the published writings of Ruth Burrows, and an extensive and fully linked index. “About this book” introduces the readers to a brief biography of Burrows and the author and how the book came to be. A conclusion summarizes the book’s contents but also invites the reader to explore the possibility of what many consider the greatest need of our time: a mysticism that is not only personal, but deeply ecclesial, able to radically transform the church and the world. Reviewers praise The Gospel Mysticism of Ruth Burrows as “the most comprehensive, readable introduction to Burrows that is presently available,” …. “an important contribution to studies on spirituality and mysticism.” In this pivotal book, Australian theologian and author Michelle Jones not only presents Ruth Burrows to a wider readership but also provides an important contribution to the academy vis-à-vis the study of spirituality. Jones’s book shows why Burrows is one of the most important Carmelite authors in our time and what it means to be a Gospel mystic.
The first volume of this Opera Omnia has been divided into two books, one dedicated to mysticism, intended as the supreme experience of reality, and the second dedicated to spirituality, intended as the path toward such an experience. There are different paths, because they depend not only on tradition and worship but also on the different sensitivities of human beings and historical periods. What kind of spirituality is appropriate to our times? ... The book starts with two booklets in which some lines of argument, developed in the context of Christian religious retreats, were spelled out in the plain language of everyday speech. The second section deals with a spirituality practiced by monks, although not confined to institutional monasticism, but seen rather as a universal archetype to be found in very human being (the search for monos, union with the Divine). There follows a description of the ascetic tradition in India and, as an example of the encounter of western (Christian) spirituality with Indic spirituality, an article dedicated to my friend Henri Le Saux, who is an example of the fertile encounter between the two traditions. The last section is dedicated to wisdom as the goal of a positive spirituality. (from the Introduction).
