Abstract
Mysticism is a nebulous concept; defining it is difficult and in many respects an ongoing affair.1 The problem can begin to be seen in its great scope of application. For instance, mysticism has been distinguished in terms of religious, non-religious, moral and amoral types. Although mysticism is traditionally associated with religion, the term has become something of a catch-all word that is used (and misused) to denote all manner of esoteric or exceptional experiences. Indeed, mysticism is often associated with artistic genius and aesthetic experience, even in cases where these are seemingly disconnected from formal religious themes and mediums, and it has been aligned with clearly immoral and anti-religious characters and practices.2
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Notes
Perhaps the most notable of recent time are R. C. Zaehner’s panenhenic, monistic and theistic ranking in Zaehner, Mysticism Sacred and Profane (Oxford University Press, 1957)
W. T. Stace’s introvertive-extrovertive distinction in Stace, Mysticism and Philosophy (Philadelphia: Lippincott, 1960); and
Ninian Smart’s numinous-mystical logical strand model, in Smart, Reasons and Faiths (London: Routledge & Kegan Paul, 1958)
James Horne, The Moral Mystic (Waterloo: Wilfrid Laurier University Press, 1983), and
Zaehner, Our Savage God (New York: Sheed & Ward, 1974).
Evelyn Underhill, Mysticism (New York: New American Library, 1974).
See ‘The Conservative Character of Mysticism’, in Steven Katz (ed.), Mysticism and Religious Traditions (Oxford University Press, 1983); and
‘Language, Epistemology, and Mysticism’, in Steven Katz (ed.), Mysticism and Philosophical Analysis (London: Sheldon Press, 1978).
Also, Donald Evans questions the epistemological assumptions Katz brings to his thesis in ‘Can Philosophers Limit What Mystics Can Do?’, Religious Studies, vol. XXV (1989) no. 3, pp. 53–60
Henry Suso, The Life of the Servant, James M. Clark (tr.) (London: James Clark, 1952) p. 55.
Anonymous, Meditations on the Tarot: A Journey Into Christian Hermeticism, Robert A. Powell (tr.) (Warwick, NY: Amity House Inc., 1985) p. 9.
Donald Evans, ‘Christian Spirituality and Social Action’, in Stanley Fefferman (ed.), Awakened Heart: Buddhist-Christian Dialogue in Canada (Toronto: United Church House, 1985) p. 122.
Nicolas Berdyaev, The Destiny of Man, Nataliia Duddington (tr.) (London: G. Bles, 1937) pp. 25, 34.
See Smart, ‘Interpretation and Mystical Experience’, Religious Studies vol. I (1965) no. 1, pp. 75–87 where Smart argues against Zaehner in this regard.
Louis Dupré, ‘The Christian Experience of Mystical Union’, The Journal of Religion, vol. LXIX (January 1989) no. 1, p. 9.
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© 1992 Michael Stoeber
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Stoeber, M. (1992). Defining Teleological Mysticism. In: Evil and the Mystics’ God. Library of Philosophy and Religion. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-12653-8_7
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