Process Mysticism uses the process philosophies of Charles Hartshorne, Alfred North Whitehead, and Henri Bergson to explore mystical religious experiences. The aim is not so much to demonstrate that such experiences are true or veridical as it is to understand, in a William Jamesian fashion, how they could be possible and not contradict the concept of God held by philosophers and theologians. Divine world-inclusiveness, ideal power and tragedy, the ontological argument, asceticism and the via negativa, divine visions and voices, and the aesthetics and ethics of mysticism are all treated in detail. The book is ecumenical in that it is meant to illuminate mystical experiences as they occur around the world in different religious traditions, but the author is especially familiar with those in the Abrahamic religions. "Mysticism" can refer to either direct experience of God or the claim that such experience is ineffable, and both senses of the term are carefully analyzed in the book.
Can mysticism and process theology work together in a way that is a valuable and practical part of one’s spiritual life? In this booklet, the first of three that integrate process theology with contemporary spiritual life and activity, Bruce Epperly brings process thought into our spiritual lives and physical well-being in a call to Shalom in cooperation with the Divine. Epperly is a specialist in bringing difficult concepts to life for everyone. He combines that skill with the short format of the Topical Line Drives series to reach spiritual seekers embedded in a busy and challenging world. Mysticism is not something just for people in ancient times or who live in monasteries. It can be a vital part of your life. These may be the words you’re looking for to understand and express what you feel.
2022 CHOICE Outstanding Academic Title The purpose of this book is to fill a gap in contemporary mystical studies: an overview of the basic ways to approach mystical experiences and mysticism. It discusses the problem of definitions of “mystical experiences” and “mysticism” and advances characterizations of “mystical experiences” in terms of certain altered states of consciousness and “mysticism” in terms of encompassing ways of life centered on such experiences and states. Types of mystical experiences, enlightened states, paths, and doctrines are discussed, as is the relation of mystical experiences and mysticism to religions and cultures. The approaches of constructivism, contextualism, essentialism, and perennialism are presented. Themes in the history of the world’s major mystical traditions are set forth. Approaches to mystical phenomena in sociology, psychology, gender studies, and neuroscience are introduced. Basic philosophical issues related to whether mystical experiences are veridical and mystical claims valid, mystics’ problems of language, art, and morality are laid out. Older and newer comparative approaches in religious studies and in Christian theology are discussed, along with postmodernist objections. The intended audience is undergraduates and the general public interested in the general issues related to mysticism.
We are so much more than we appear to be. The "why" of our existence is far more complex than the "how" of our being. Mysticism probes the hidden nature of who we are, why we are, and our relationship to our Creator. We catch glimpses of this not only in the ordinary experiences of life, but also through extraordinary and unusual encounters with mystery. Mysticism is the awareness of our reality.
"Mysticism" is one of most celebrated books on the subject. The spirit of the book is romantic, engaged, and theoretical rather than historical or scientific. Underhill has little use for theoretical explanations and the traditional religious experience, formal classifications or analysis. She dismisses William James' pioneering study, The Varieties of Religious Experience (1902), and his "four marks of the mystic state" (ineffability, noetic quality, transcience, and passivity). Excerpt: "All men, at one time or another, have fallen in love with the veiled Isis whom they call Truth. With most, this has been a passing passion: they have early seen its hopelessness and turned to more practical things. But others remain all their lives the devout lovers of reality: though the manner of their love, the vision which they make to themselves of the beloved object varies enormously. Some see Truth as Dante saw Beatrice: an adorable yet intangible figure, found in this world yet revealing the next."
This revised and expanded edition offers a big possibility: the hope of achieving real, experiential union with God. "The Christian of the future will be a mystic—or will not exist." This word of warning from theologian Karl Rahner was uttered half a century ago, and today, Christianity is indeed in crisis. Is mysticism necessary for the survival of Christianity? What exactly is Christian mysticism? How can it be relevant in our crisis-ridden world? Questions like these inspire The New Big Book of Christian Mysticism, a newly updated edition from beloved spiritual teacher and bestselling author Carl McColman. The New Big Book of Christian Mysticism serves as both introduction and practical instruction for a living contemplative practice today. In addition to the overview of mysticism, spiritual and prayer practices in mysticism, the various types of mysticism in Christian tradition, and influential mystics through the millennia, this second edition offers an embodied understanding of the mystic life with a more diverse range of voices and perspectives, from Howard Thurman to Pauli Murray. It also includes new chapters and themes that address embodied mysticism, contemplation and social justice, and the ongoing relevance of Jesus's message of radical equality and inclusivity. This bigger book introduces both Christians and non-Christians to the contemplative tradition within Christianity, a tradition that has often been marginalized or cloistered (to the church's detriment). As a practice-oriented book, this is an invitation to embrace the mystical element within Christianity—a practice that can equip faithful persons with a joyful sense of divine intimacy, not just for personal benefit but as a foundation to a life of service and activism in the interest of justice. McColman's overview of mysticism shows how it has been practiced and lived through the centuries and will prove inspirational for today's seekers, regardless of their faith tradition. At its heart, Christian mysticism is an ancient practice that incorporates meditation, contemplation, worship, philosophy, the quest for enlightenment, the thirst for a better world, and the experience of divine presence.
Mysticism in Early Modern England traces how mysticism featured in polemical and religious discourse in seventeenth-century England and explores how it came to be viewed as a source of sectarianism, radicalism, and, most significantly, religious enthusiasm.
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.
