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Mysticism
2
“Annie
Besant, in concluding her lecture on 'The Meaning and
Method of Mysticism', referred to this essential
transformative nature of the experience:
That is
the splendor of the mystic life, this power of service
which only this inner form of realization can possibly
give to any one of us.... We are climbing towards it
as we begin to understand something of its
possibilities, as we live a little of the truth we
know.... If you would become a mystic...never pretend
to believe a truth which you are not willing to act
out in the world...for truth is only truth when you
have learned to live it.
The
mystic vision, then, may be said to constitute an
in-break of the creative-sacred into our lives, in our
immediate, existential, situation in such a manner as
to cause an out-break of genuine and unconditional
love for all beings. One writer has stated that the
individual who has had such an experience, the
authentic mystic vision of unity, must respond to a
new calling, the truly human vocation, 'to serve the
fullness of time and the brotherhood of humanity in
the historical creation of an optimal way of life'
which is a way of peace and happiness for all. From
such a point of view, the mystic is the redeemer,
self-redeemed and so the redeemer of the world. Or, as
Hugh l'Anson Fausset, in his beautiful little work, The
Lost Dimension, has expressed it, 'To be human
is to bring the Kingdom of Light down to earth and to
raise up earth to heaven.'
Mysticism for the mystic, however, is not an
occasional experience; it is a life surrendered to the
mystery behind the ordinary. In that surrender, the
ordinary becomes miraculous. As the well-known Zen
Buddhist saying has it: 'Before enlightenment, trees
are trees and mountains are mountains. After
enlightenment, trees are still trees and mountains are
still mountains.' For convenience, we speak of a
progress or path, but in actuality there is neither
progress nor path. There is, if we may characterize it
in any way at all, an ongoing and continual
surrendering of intellectual knowledge to
heart-wisdom, a continual awareness in the midst of
daily existence of that mystery which animates the
entire cosmos and which makes us all of one family.”
www.teosofia.com
“The
mystics come back to us from an encounter with life's
most august secret, as Mary came running from the
tomb; filled with amazing tidings which they can
hardly tell. We, longing for some assurance, and
seeing their radiant faces, urge them to pass on their
revelation if they can. Evelyn Underhill, 'Mysticism'
All
mystics speak the same language, for they come from
the same country. ---- Louis-Claude de Saint-Martin
The mystics tell us that life is Divine, that we,
in this dimension, are in the eternal embrace of the
Divine. They show us that our sole purpose in life is
to open our heart to this Divine Presence, to know it
and love it as the essence and ground of our own lives
and as the life of every creature and every aspect of
creation. They invite us to recognize its longing to
be known in our own longing for relationship with what
seems so far from us yet is closer to us than our
breathing. Ruysbroeck expressed this with perfect
clarity:-
When love has carried us above all
things…we receive in peace the Incomprehensible
Light, enfolding us and penetrating us. What is this
Light, if it be not a contemplation of the Infinite,
and an intuition of Eternity? We behold that which we
are, and we are that which we behold; because our
being, without losing anything of its own personality,
is united with the Divine Truth.'
Ramakrishna said that the sensitive mother cooks
fish differently for each of her hungry children -
plain and bland for one, rich and spicy for the other.
In exactly the same way, the Mother of the Universe
reveals various spiritual approaches to the Divine.
Whether you follow the idea of a personal God or the
impersonal Truth, Ramakrishna said, you will certainly
realize the One Reality, provided that you experience
passionate longing for it.
There are an infinite number of perspectives and
each one of them is a path to God. Each individual is
unique and follows a unique path. With the longing to
discover it, the way unfolds in the rhythm of the life
of each separate being. Forcing the pace can block the
opening of the heart. Each one of us will know the
flowering of consciousness as it returns to the Source
or Ground of Being. As Ramakrishna said, some will
receive their meal early in the morning, others at
noon, still others not until evening. But none will go
hungry. Without exception, all living beings will
eventually know their own true nature to be the Great
Light.
The Alchemists knew their work of transmuting
the lead of ignorance and separation into the gold of
union would best be done gently, patiently and with
great delicacy. As the windows of the heart are
opened, the light pours in, revealing what was
previously shrouded in darkness. Insight, wisdom,
compassion grow with the experience of communion with
the Divine.”
www.annebaring.co
“The
Sufi mystics tell us that there is a common thread of
universal wisdom running through the tapestry of the
world’s many religious traditions. Aldous Huxley
referred to it as The Perennial Philosophy, and
it is more popularly known as the Wisdom of the
Ages. Mystic Heart author Wayne Teasdale has
devoted his life to discerning and following that
essential trace of spiritual truth. This book is a
grand testament to what he has learned and experienced
in the process.
As a Catholic lay monk, Teasdale was profoundly
inspired by the writings of Father Bede Griffiths.
Along with his Christian spiritual practice, he began
to follow the sacred traditions of the Hindu faith.
Father Griffiths initiated him into the way of sannyasa,
the life of renunciation and total dedication to the
spiritual path. His integration of the ancient wisdom
of Hinduism with his deeply held Christian beliefs led
him to study the many common themes of the worlds
religious paths, and to develop his wonderful,
expansive vision of a multi-faith context for
mystical transformation.
Teasdale writes compellingly of an "Interspiritual
Age," which he sees emerging in the world today.
This age, he tells us, will see the establishment of a
new global culture, in which we are all linked
together by the core spiritual values we hold in
common. The philosophical essence that will link us
together is what he terms interspirituality.
"Such a universal society", he predicts,
"will draw its inspiration from perennial
spiritual and moral insights, intuitions, and
experiences."
Even while making a strong case for a universal
spirituality, Teasdale stresses the value of spiritual
diversity. He doesn’t suggest that we reject our own
religion-of-origin and unquestioningly embrace some
eclectic combination of beliefs. Rather, he advocates
a balanced approach, which includes seeking deeper
knowledge and understanding of ones own religious
heritage and its commonalties with other faiths. To
follow the path he outlines is to cherish our
religious differences even as we affirm their
essential unity.”
www.nnerchangemag.com
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