„Ignatius who founded the Society, was also a reformer and a mystic. Especially a mystic.“

—  Papa Francisco, Context: [[Mystics have been fundamental to the church. A religion without mystics is a philosophy. ]] Ignatius, for understandable reasons, is the saint I know better than any other. He founded our Order. I'd like to remind you that Carlo Maria Martini also came from that order, someone who is very dear to me and also to you. Jesuits were and still are the leavening not the only one but perhaps the most effective — of Catholicism: culture, teaching, missionary work, loyalty to the Pope. But Ignatius who founded the Society, was also a reformer and a mystic. Especially a mystic.
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Papa Francisco
266º papa da Igreja Católica 1936
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„Religions are founded by what mystics say when they come back;
but what the mystics say is not the same as what happened to them.“

—  Ram Dass American contemporary spiritual teacher and the author of the 1971 book Be Here Now 1931

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„Pythagorean thought was dominated by mathematics, but it was also profoundly mystical.“

—  Vanna Bonta Italian-American writer, poet, inventor, actress, voice artist (1958-2014) 1958 - 2014

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„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 German sociologist, philosopher, and political economist 1864 - 1920
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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„Religion merges into mysticism and metaphysics and philosophy. There have been great mystics, attractive figures, who cannot easily be disposed of as self-deluded fools.“

—  Jawaharlal Nehru Indian lawyer, statesman, and writer, first Prime Minister of India 1889 - 1964
Context: Religion merges into mysticism and metaphysics and philosophy. There have been great mystics, attractive figures, who cannot easily be disposed of as self-deluded fools. Yet, mysticism (in the narrow sense of the word) irritates me; it appears to be vague and soft and flabby, not a rigorous discipline of the mind but a surrender of mental faculties and living in a sea of emotional experience. The experience may lead occasionally to some insight into inner and less obvious processes, but it is also likely to lead to self-delusion. <!-- p. 14 (1946)

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Lily Tomlin photo

„When you're dancing the mystical dance of the molecules, you're not the one who's leading.“

—  Lily Tomlin American actress, comedian, writer, and producer 1939
As "Trudy"

Arthur Stanley Eddington photo

„Objections to religious mysticism lose their force if they can equally be turned against natural mysticism.“

—  Arthur Stanley Eddington British astrophysicist 1882 - 1944
Context: Objections to religious mysticism lose their force if they can equally be turned against natural mysticism.<!--IV, p.47

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„Theo-Monistic Mysticism is a thoughtful and challenging study which seeks a middle path between two influential interpretations of mystical experiences.“

—  Anantanand Rambachan Hindu studies scholar 1951
Context: Theo-Monistic Mysticism is a thoughtful and challenging study which seeks a middle path between two influential interpretations of mystical experiences. The constructivist interpreters, represented here by John Hick, admit that mystical experiences are different but argue that the differences are explicable by reference to the socio-religious framework which the particular mystic brings to her experience. Stoeber is critical of this school for its inability to account for the transmission of new religious knowledge and insight through mystical experience, since the information which the mystic receives is entirely dependent on the prior conceptual framework. In addition, the constructivist thesis cannot adequately account for mystic heresy or for the similarities in mystical experiences where there are no shared socio-religious factors. The essentialist school, represented by interpreters like Evelyn Underhill, W. T. Stace and Ninian Smart, see mystical experience as the same everywhere, but subject to a variety of socio-religious interpretations. Stoeber is critical o f the essentialist position for its disregard of vital differences between monistic experiences, which involve a loss of duality and exclude personal experience, and theistic experiences, which encounter the Real as dynamic and where "some sense of differentiating self-identity is maintained by the participants" (p.24). These important differences are illustrated by analysis of the writings of Meister Eckhart and Jan Van Ruusbroec. The study of these two mystics leads Stoeber to propose a third experiential possibility which he calls theo-monistic mysticism. He calls it a theo-monistic experience "because although it involves an impersonal monistic realization, it issues in a perspective that also reflects an active, creative, and personal Real" (p.35). Theo-monistic mysticism avoids the extremes of the constructivist and essentialist schools by positing that mystical experiences differ and that these differences cannot be explained only by socio-religious factors. The theo-monistic experiences of mystics like Eckhart, Ruusbroec, Ramanuja, Aurobindo, and others can be explained only by positing a divine which is "both passive and active, non-dualistic and distinctive, impersonal and personal". In this work, however, Stoeber does not argue only for the reality of the theo-monistic type experiences. Even more importantly, he proposes, in chapters 3 and 5, a theistic mystic typology which culminates in theo-monistic experiences but which authenticates the monistic experience and can account meaningfully for experiences of the paranormal, of nature and of the numinous. Monistic hierarchies, on the other hand, fail to fully authenticate theistic experiences and relegate them finally to the realm of the illusory. A review of Michael Stoeber's Theo-Monistic Mysticism: A Hindu-Christian Comparison (1994), in Journal of Hindu-Christian Studies Vol. 8 (1995)

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„Poetry is the mysticism of mankind.“

—  Henry David Thoreau 1817-1862 American poet, essayist, naturalist, and abolitionist 1817 - 1862

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