The term ‘mysticism,’ comes from the Greek µ??, meaning “to conceal.” In the Hellenistic world, ‘mystical’ referred to “secret” religious rituals. In early Christianity the term came to refer to “hidden” allegorical interpretations of Scriptures and to hidden presences, such as that of Jesus at the Eucharist. Only later did the term begin to denote “mystical theology,” that included direct experience of the divine (See Bouyer, 1981). Typically, mystics, theistic or not, see their mystical experience as part of a larger undertaking aimed at human transformation (See, for example, Teresa of Avila, Life, Chapter 19) and not as the terminus of their efforts. Thus, in general, ‘mysticism’ would best be thought of as a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions.
Under the influence of William James' The Varieties of Religious Experience, heavily centered on people's conversion experiences, most philosophers' interest in mysticism has been in distinctive, allegedly knowledge-granting “mystical experiences.” Philosophers have focused on such topics as the classification of mystical experiences, their nature in different religions and mystical traditions, to what extent mystical experiences are conditioned by a mystic's language and culture, and whether mystical experiences furnish evidence for the truth of their contents. Some philosophers have begun to question the emphasis on experience in favor of examining the entire mystical complex (See Jantzen, 1994 and 1995, and section 9 below). Since this article pertains to mysticism and philosophy, it will concentrate chiefly on topics philosophers have discussed concerning mystical experience.
The whole appreciative skills is to be generated all the people live in earth.
Aquarell on papper 70cm x 30cm.
to be continued also with some masker and portraits!