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Works of Evelyn Underhill. The Goddess. Letters on Demonology and Witchcraft. Sir Walter Scott. The Holy Grail. David Icke.

The Festivals and Their Meaning. Unveiled Mysteries. The Mystical Qabalah. Dion Fortune.

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Pray Without Ceasing. Patrick Laude. The Mysteries of the Holy Grail.

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Book An Illustrated Encyclopaedia Of Mysticism: And The Mystery Religions

Rupert Spira. The Gnostic Jung. Prime Chaos. Phil Hine. The Esoteric Path. Luc Benoist. A Course in Christian Mysticism. Ralph Waldo Trine. Shinran and His Work.

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Arthur Lloyd. Magic and Mysticism. God Is. Selected Writings of Sri Chinmoy. Sri Chinmoy. Abandonment to Divine Providence. Jean-Pierre de Caussade. Christian Mysticism. William Inge. The Pseudonomicon. Yejitsu Okusa. The Infernal Texts. Stephen Sennitt. The Golden Thread. Joscelyn Godwin. Karmic Relationships: Volume 3.

Individualism and the Mystery Religions

Earthly and Cosmic Man. Becoming God. Elizabeth Clare Prophet. Moon Spell Magic. Cerridwen Greenleaf. Rosarium Philosophorum. John Ferguson. Tracks and Signs of the Birds of Britain and Europe. A person might have a Jesus experience at one time and a Buddhist one at another time Wall, , p.

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Two people walk together down the street and see an approaching dog. However, there is an interesting sense in which they are having the same experience: seeing that black dog at that place, at that time. Similarly, there might exist an interesting commonality of experiences across mystical traditions, most plausibly theistic ones, despite conceptual disparity.

headsruhydtapep.tk The conceptual differences might not be sufficient to deny this important commonality see Wainwright, , Specific cultural conditioning does not influence everyone to the same degree and in the same way. Individuals have rich and varied personal histories that influence their experiential lives in widely differing ways. Some accept cultural restraints gladly; others rebel against them; still others are blessed with a creative spirit, etc.

Mystical experiences can circle around and reinvent meaning for the doctrines. Hard Constructivism fails to account well for widely differing mystical understandings of the same religious text. Likewise, the teaching of emptiness in the Buddhist text the Prajnaparamita Hrydaya Sutra The Heart Sutra , receives quite disparate unpacking in different streams of Buddhism. These experiences come with their religious or mystical content built in as would redness be built in to a sense experience. Attributionists believe that there are no inherently religious or mystical experiences. There are only deemed religious by the subject or a group.

Among their ranks is to be counted William James. Taves, Some neuropsychological studies seem to support this position. Azari, et al, Taves is thus as much an anti-constructivist as she is anti-inherentist. The constructivist sees religious or mystical experiences to be constituted from the very start by cultural conditioning.

Forgie argues that phenomenological content can consist of general features only, and not features specifically identifying God as the object of experience. He compares this to your seeing one of two identical twins. Which one of the two you perceive cannot be a phenomenological given.

Likewise, that you experience precisely God and not something else cannot be a phenomenological datum. Nelson Pike argues, against Forgie, that the individuation of an object can be a component of the phenomenological content of an experience, drawing on examples from sense perception Pike , Chapter 7.

Both philosophers restrict experiences of God to phenomenal content somehow analogous to sense perception. This might be a mistake. Consider, for example, that God could appear to a person mystically, and at the same time transmit, telepathy-like, the thought that this was God appearing.

Imagine further that this thought had the flavor of being conveyed to one from the outside, rather than as originating in the subject. While related, these questions can be treated separately. William Alston has defended beliefs a person forms based on mystical and numinous in the terminology of this entry experience, specifically of a theistic kind Alston, , Therefore, Alston contends, it is a matter of practical rationality to engage in the doxastic practices we do engage in providing there is no good reason to think they are unreliable.

The over-rider system also includes guidelines resulting from the past history of the mystical Christian Doxastic Practice. Thus we have an affirmative answer to question Q1. Most objections to Alston are equally objections to the Argument from Experience to be presented below or come from general epistemological complaints.

The latter will not occupy us here. Hume could not help engaging in the sense-perception practice, and thought it was practically rational to do so.