„The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).“

—  Max Weber, Context: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism). In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak. Max Weber, , 1916.
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Max Weber13
1864 - 1920
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„Freedom from the world is, in principle, not asceticism, but rather a distance from the world for which all participation in things worldly takes place in the attitude of “as if not.”“

—  Rudolf Karl Bultmann German theologian 1884 - 1976
New Testament and Mythology and Other Basic Writings (1941), 1 Cor. 7:29-31 http://www.biblegateway.com/passage/?search=1+Corinthians+7%3A29-31&version=KJV p. 18

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„The mystic too full of God to speak intelligibly to the world.“

—  Arthur Symons British poet 1865 - 1945
The Symbolist Movement in Literature (1899), Arthur Rimbaud.

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„What is Mysticism? Is it not the attempt to draw near to God, not by rites or ceremonies, but by inward disposition?“

—  Florence Nightingale English social reformer and statistician, and the founder of modern nursing 1820 - 1910
Notes from Devotional Authors of the Middle Ages (1873-1874), Context: What is Mysticism? Is it not the attempt to draw near to God, not by rites or ceremonies, but by inward disposition? Is it not merely a hard word for " The Kingdom of Heaven is within"? Heaven is neither a place nor a time. There might be a Heaven not only here but now. It is true that sometimes we must sacrifice not only health of body, but health of mind (or, peace) in the interest of God; that is, we must sacrifice Heaven. But "thou shalt be like God for thou shalt see Him as He is": this may be here and now, as well as there and then. And it may be for a time — then lost — then recovered — both here and there, both now and then.

„Mystics, contrary to religionists, are always saying that reality is not two things — God and the world — but one thing, consciousness.“

—  Amit Goswami American physicist 1936
Context: Mystics, contrary to religionists, are always saying that reality is not two things — God and the world — but one thing, consciousness. It is a monistic view of reality based on consciousness that mystics claim to directly intuit. The problem with science has always been that most scientists believe that science must be done within a different monistic framework, one based on the primacy of matter. And then, quantum physics showed us that we must change that myopic prejudice of scientists, otherwise we cannot comprehend quantum physics. So now we have science within consciousness, a new paradigm of science based on the primacy of consciousness that is gradually replacing the old materialist science. Why? Not only because you can't understand quantum physics without this new metaphysics but also because the new paradigm resolves many other paradoxes of the old paradigm and explains much anomalous data. Interview with Suzie Daggett at Insight: Healthy Living (July 2006).

„We are concerned with an understanding of this serious mysticism, and its meaning could be stated in three words… godlessness… freedom from the world… blessedness of soul“

—  Constantin Brunner German philosopher 1862 - 1937
Our Christ : The Revolt of the Mystical Genius (1921), Context: In point of fact there are two kinds sorts of mysticism, differing from one another as the ranting of drunkards from the language of illumined spirits. There is the muddled, stammering mysticism, and there is the mysticism luminous with truly ultimate ideas. On the one hand there are the empty dimness and darkness, the barren, chilling sentimentalism and mental debauchery, the foolishly grimacing but rigid phantasms of the Cabbala, of occultism, mysteriosophy and theosophy. We cannot draw too sharp a dividing line between these and the brightness, the simple sincerity, and healthy, rejuvenating strength of genuine mysticism, which takes the most precious gems from philosophy's treasure chest and displays them in the beauty of its own setting. Mysticism is in complete accord with the result, with the sum of philosophy. In fact, mysticism is precisely the sum and the soul of philosophy, in the form of that rapturous, passionate outpouring of love.... We are concerned with an understanding of this serious mysticism, and its meaning could be stated in three words... godlessness... freedom from the world... blessedness of soul.

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—  Statius Roman poet of the 1st century AD (Silver Age of Latin literature) 40 - 96
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