Faith and Philosophy
1995
D. Z. Phillips, The Society Of Christian Philosophers
St. Teresa worried over the genuineness of her mystical experience.Her worries have sense within a form of life.Pike argues that her claims must be downgraded if no justification of the form of life can be given.The Devil could deceive us about any justification, Mavrodes argues, but certain experiences can be self-authenticating.Treating forms of life as though they were interpretations, Katz...
Journal of Organizational Change Management
February 1, 1994
Jean M. Bartunek, Michael K. Moch
128 citations
Third‐order change in organizations refers to attempts to help organizational members to transcend their shared schemata. It has not previously been explored in depth. Uses mystical experience as a model of how the third‐order change process may occur. Discusses several characteristics of mystical experience, focusing in particular on the central characteristic of transconceptual understanding....
Journal of Near-Death Studies
1994
Jean-Pierre Jourdan
12 citations
Article exploring a theory that the first stages of transcendental experiences might be induced by blocking or saturating sensory input to the brain at the level of the hippocampus. Many accounts of kundalini awakenings are consistent with this theory, as is an extended version of Itzhak Bentov's physio-kundalini model.
Temenos - Nordic Journal of Comparative Religion
1994
Ilkka Pyysiäinen
No abstract available
Philosophy East and West
October 1, 1993
Daniel Barbiero, Robert K. C. Forman
188 citations
This is a paperback reprint of a collection of contributed essays about mysticism and philosophy. It challenges the widely accepted interpretaion of mystical experience that received its fullest expression in two volumes edited by Steven T. Katz: Mysticism and Philosophical Analysis (OUP 1987) and Mysticism and Religious Traditions (OUP 1983). According to Katz and his colleagues, mystical...
Iranian Studies
1993
James R. Russell
The idea of Zoroastrian mysticism might at first glance seem a contradiction in terms. The Good Religion, after all, is čīmīg, “rational,” above all else: Zoroaster elegantly solved the most intractable mystery of all faiths, theodicy, by the revelation of cosmic dualism. The mere assertion that there are esoteric doctrines within Zoroastrianism has been criticized. This criticism springs in...
Philosophy East and West
1993
Andrey Smirnov
20 citations
The common basis underlying a philosophical exploration of Nicholas of Cusa and Ibn 'ArabT could perhaps be presented in the form of two closely linked assertions: first, the thesis that God is indefinable, and, second, a formula which states that the world is not God but is not anything other than God. These assertions were certainly not unknown to medieval thinkers, but it was the mystical...
Anthropology of Consciousness
July 1, 1992
John R. Baker
The Gateway to Inner Space: Sacred Plants, Mysticism and Psychotherapy. Festschrift in Honor of Albert Hofmann. edited by Christian Rätsch, Bridport and Dorset, England: Prism Press. 1989. 258 pp. ISBN 1‐85327‐037‐7. $10.95 (paper).
Royal Institute of Philosophy Supplement
March 1, 1992
Herbert McCabe
This title represents, I suppose, a kind of challenge; for there seems at first sight some incompatibility between the practice of logic and mysticism, a contrast between the rational and the intuitive, the tough minded and the tender-minded. In taking up this challenge, I propose to argue with the help of two thinkers commonly admired for their attention to logic and its rights. I shall refer...
Royal Institute of Philosophy Supplement
March 1, 1992
Cyril Barrett
To talk of a logic of mysticism may sound distinctly odd. If anything, mysticism is alogical; it would be uncharitable if not false, on mature consideration, to call it illogical—though many, without due deliberation, might be tempted to use that term. Wittgenstein comes close to calling it illogical. In his lecture on ethics he draws attention to the logical oddity of statements of absolute...