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This wide-ranging book covers all the major religious traditions, while exploring monistic and theistic mysticism, and such key issues as altered states of consciousness, sex, and visionary experiences.
Anthology of nearly two thousand years of Christian mystical writings from Catholic, Eastern Orthodox, and Protestant perspectives.
Mystics are not popular amongst the orthodox of any religion. In fact, almost every one of the religious leaders who founded world religions began their careers as mystics who spoke about what they had seen, and were promptly declared heretics. Just think of the Buddha, of Jesus, or of Muhammad. All of them were heretics, all of them were mystics, and all of them changed the way we view reality. Once the mystical vision hits you, you realize that everything you thought you were is a lie, that the universe you thought you were living in is gone, and that all the rules and structures by which you ordered your life are meaningless. It is disorienting and painful. There is no lazy man's path to enlightenment, because once enlightenment hits, the lazy man no longer exists, and the luminous being which has taken his place is beyond recognition, even to himself.
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.
Sinceits founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.
As a non-dogmatic religion, paganism is a spiritualty that is variously interpreted in terms of nature worship, this-worldliness, the valuing of the physical, and multiple understandings of the sacred. Like most religions, pagan spirituality also entertains the experience of mystical ecstasy as an intense state of psycho-spiritual consciousness that radically diverges from ordinary waking awareness. This volume addresses two fundamental questions, namely: ?Ç£how do the world?ÇÖs religions understand the mystical and its pursuit??Ç¥, and ?Ç£how and why does paganism offer something different??Ç¥ Proverbially, the mystical quest is an ultimate human endeavour. The re-emergence of pagan thought in contemporary times challenges the obsolete and unlocks both innovation and available forms of transpersonal emancipation.