Everything begins in mysticism and ends in politics.
All mysticism teaches that the depths of man are more than human, that in them lurks a mysterious contact with God and with the world. The true escape from oneself, form one’s self-imprisonment and separation from the world, is hidden within one’s own self, rather than outside.
Everything begins in mysticism and ends in politics.
There is an inevitable tension between mysticism and religious orthodoxy… For the mystic, whatever his professed creed, final authority lies in his own experience.
What does mysticism really mean? It means the way to attain knowledge. It’s too close to philosophy, except in philosophy you go horizontally while in mysticism you go vertically.
Without mysticism man can achieve nothing great.
By mysticism we mean, not the extravagance of erring fancy, but the concentration of reason in feeling, the enthusiastic love of good, the true, the one, the sense of infinity of knowledge and of the marvel of the human faculties.
The central aim of Eastern mysticism is to experience all the phenomena in the world as manifestations of the same ultimate reality. This reality is seen as the essence of the universe, underlying and unifying the multitude of things and events we observe. The Hindus call it Brahman, The Buddhists Dharmakaya (The Body of Being) or Tathata (Suchness) and the Taoists Tao; each affirming that it transcends our intellectual concepts and defies further explanation. This ultimate essence, however, cannot be separated from its multiple manifestations. It is central to the very nature to manifest itself in myriad forms which come into being and disintegrate, transforming themselves into one another without end.
The only thing that has kept the race of men from the mad extremes of the convent and the pirate-galley, the night-club and the lethal chamber, has been mysticism — the belief that logic is misleading, and that things are not what they seem.
Worshiping the Devil is no more insane than worshiping God...It is precisely at the moment when positivism is at its high-water mark that mysticism stirs into life and the follies of occultism begin.
I think, here is your emblem to hang in the future sky; not the cross, not the hive, but this; bright power, dark peace;Fierce consciousness joined with final disinterestedness; Life with calm death; the falcon’s realist eyes and act married to the massive mysticism of stone, which failure cannot cast down nor success make proud.
Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.
Let it be stated clearly that mysticism is an a-rational type of experience, and in some degree common to all men.
Ideational culture, has these characteristics: The defining principle is that true reality is supersensory, transcendent, spiritual. The material world is variously: an illusion (maya), temporary, passing away (“stranger in a strange land”), sinful, or a mere shadow an eternal transcendent reality. Religion often tends to asceticism, or attempts at zealous social reform. Mysticism and revelation are considered valid sources of truth and morality.
Science and technology are comparatively de-emphasized... Economics is conditioned by religious and moral commandments (e.g., laws against usury). Innovation in theology, metaphysics, and supersensory philosophies. Flourishing of religious and spiritual art (e.g., Gothic cathedrals)
There is one God and one truth, one religion and one mysticism; call itSufism or Christianity or Hinduism or Buddhism, whatever you wish. AsGod cannot be divided, so mysticism cannot be divided.
Is Humanism a religion, perhaps, the next great religion? Yes, it must be so characterized, for the word, religion, has become a symbol for answers to that basic interrogation of human life, the human situation, and the nature of things---which every human being, in some degree and in some fashion, makes. What can I expect from life? What kind of universe is it? Is there, as some say, a friendly Providence in control of it? And, if not, what then? The universe of discourse of religion consists of such questions, and the answers relevant to them. Christian theism and Vedantic mysticism are but historic frameworks in relation to which answers have in the past been given to these poignant and persistent queries. But there is nothing sacrosanct and self-certifying about these frameworks. What Humanism represents is the awareness of another framework, more consonant with wider and deeper knowledge about man and his world. The Humanist movement is engaged in formulating answers, with what wisdom it can achieve, to these basic questions. It would be absurd to expect complete novelty in either framework or answers. Many people throughout the ages have had a shrewd suspicion that established beliefs were insecurely based. Humanism at its best represents a growth and a maturing of its perspective...I fear that the orthodox idea of religion is something static and given---once for all. The Humanist thinks of his answers as responsible ones, that is, responsible to the best thought and knowledge on the subjects involved. He [they are] is always ready for honest debate... I want to contrast the perspective of Humanism with that of traditional rationalism...There is no Humanist who does not appreciate with respect and admiration the moving story of the Gospels. Seen as one of the culminations of Judaism in the setting of the Roman Empire, it speaks to us of nobility of soul, human love, pity, and comradeship; and this among everyday people fired by moral and religious leadership of high quality. The heroic and the earthly touch meet, and mingle; and so it has been ever since... What have the intervening centuries made possible? The gradual disentangling of ethical principle and example from both the early framework of belief and the later ecclesiastical development of power and dogma which supervened. But the notes of love and self-sacrifice remain as perennial chords. This also, is greatly human. The older rationalism was on the defensive. And so it expressed itself too often in negative terms: not this; not that; not God; not revelation; not personal immortality. What Humanism signified was a shift from negation to construction. There came a time when naturalism no longer felt on the defensive. Rather, supernaturalism began, it its eyes, to grow dim and fade out despite all the blustering and rationalizations of its advocates.
God created one human being, who was male and female. That means ultimately all of us are interconnected. That there is one God means we are all connected. Individual well-being depends on the greater well-being of everyone. There is no separation. This is a call for inclusion. Jews see it as including the weaker, the marginal, the orphans, the stranger. We were slaves in Egypt. Our task is not to replicate Egyptian power. We are free so we can operate differently, and not replicate slavery. Judaism is a complex, ongoing civilization, in which there is more than one view. Judaism is a religion of interpretation. We believe interpretation is part of the unfolding of creation and Divine creativity. Our interpretive tradition draws a connection between spirituality and social justice.
We live in a society that is increasingly governed by science and technology, yet fewer and fewer young people want to go into science.
The Christian religion, when divested of the rags in which they [the clergy] have enveloped it, and brought to the original purity and simplicity of its benevolent institutor, is a religion of all others most friendly to liberty, science, and the freest expansion of the human mind.
The most important, the central characteristic in which all fully developed mystical experiences agree, and which in the last analysis is definitive of them and serves to mark them off from other kinds of experiences, is that they involve the apprehension of an ultimate nonsensuous unity in all things, a oneness or a One to which neither the senses nor the reason can penetrate. In other words, it entirely transcends our sensory-intellectual consciousness.
It should be carefully noted that only fully developed mystical experiences are necessarily apprehensive of the One. Many experiences have been recorded which lack this central feature but yet possess other mystical characteristics. These are borderline cases, which may be said to shade off from the central core of cases. They have to the central core the relation which some philosophers like to call "family resemblance."