Mysticism in the World's Religions by E.G. Parrinder

By E.G. Parrinder

This wide-ranging publication covers all of the significant non secular traditions, whereas exploring monistic and theistic mysticism, and such key concerns as altered states of attention, intercourse, and visionary stories.

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It might be the Pan-en-henism which affirms simple oneness, but some scholars have termed it Pantheism because there is an assumption of a divine being, a transcendent and immanent spirit which seems to be different from merely natural monism. The Upanishads are fond of analysing the human condition. in a search for the ultimate element, and they often consider the nature of sleep. Dreaming reveals that the soul is a creator who builds his own roads and chariots and bridges. Dreamless sleep is more unified, but in that state the soul has no self-knowledge and appears to be almost destroyed.

2 1. YOGA AND JAIN founder, and the new city of Auroville is planned to demonstrate the divine life of supermen. Yet it is strange that the monistic Ramakrishna Mission is much more widespread than the theistic Aurobindo movement. There may be personal and social reasons for this, but the Ramakrishna Mission is found throughout India and in other continents. and it is associated with a wide range of social concerns. Although, or because, Yoga is very ancient in India it has been valued and adopted by nearly ail other religious movements.

Otto's second form of mysticism is the Way of Unity, the unifying vision. Though often confused with the first, it is its direct antithesis, for it knows nothing of inwardness but looks outwards to the world of things and seeks unity under multiplicity. For this unity neither God nor man, neither being nor soul, is necessary in seeking the unity of totality. However, Otto affirms that although these two types of mysticism were originally separate they become closely associated. In particular, in Eckhart and ~ a n k a r a both these forms of mysticism are found and interpenetrate deeply.

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