Notes - Revision history

Mike Sosteric at 22:05, 19 February 2019

2019-02-19T22:05:47Z

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			'''Zen Buddhist Terms''' http://buddhism-guide.com/buddhism/buddhist-terms-and-concepts.htm

	In ''The Construction of Mystical Experience,'' Robert Forman takes issue with the constructivist model of Steven Katz who argues that "mystical experience is the result of a shaping process." After identifying limitation, Forman instead argues that mystical experience arises as a result of "forgetting." <ref>Forman, Robert K. C. "The Construction of Mystical Experience." Faith and Philosophy 5 3 (1988): 254-67.</ref>. There is something to the notion, but I see this as more of a process healing and clearing emotional and psychological obstacles, blockages, [[Old Energy Archetypes]] and ideas to allow for easier, less strained, less disjunctive connection.		In ''The Construction of Mystical Experience,'' Robert Forman takes issue with the constructivist model of Steven Katz who argues that "mystical experience is the result of a shaping process." After identifying limitation, Forman instead argues that mystical experience arises as a result of "forgetting." <ref>Forman, Robert K. C. "The Construction of Mystical Experience." Faith and Philosophy 5 3 (1988): 254-67.</ref>. There is something to the notion, but I see this as more of a process healing and clearing emotional and psychological obstacles, blockages, [[Old Energy Archetypes]] and ideas to allow for easier, less strained, less disjunctive connection.

Mike Sosteric at 12:59, 11 January 2019

2019-01-11T12:59:31Z

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	Grace M. Jantzen argues that "In so far as Bernard and Julian are representative of Christian mysticism, therefore, it would follow that (William) James and those who follow him are fundamentally misguided in their approach to the study of mysticism. Experiences like voices and visions, though they undoubtedly occur, are not central to mysticism, judging by these two mystics, both of whom warn against fastening undue importance upon them." <ref>Jantzen, Grace M., "Mysticism and Experience." Religious Studies 25 3 (1989): 313.</ref>. Makes an argument that the center of mystical experience is the union with God. There is also an implicity/explicit suggestion in her work that we take seriously what the mystics say is important to their experience. We cannot reprioritize what the mystics say just because it doesn't fit our romantic, enlightenment, atheistic preconceptions.		Grace M. Jantzen argues that "In so far as Bernard and Julian are representative of Christian mysticism, therefore, it would follow that (William) James and those who follow him are fundamentally misguided in their approach to the study of mysticism. Experiences like voices and visions, though they undoubtedly occur, are not central to mysticism, judging by these two mystics, both of whom warn against fastening undue importance upon them." <ref>Jantzen, Grace M., "Mysticism and Experience." Religious Studies 25 3 (1989): 313.</ref>. Makes an argument that the center of mystical experience is the union with God. There is also an implicity/explicit suggestion in her work that we take seriously what the mystics say is important to their experience. We cannot reprioritize what the mystics say just because it doesn't fit our romantic, enlightenment, atheistic preconceptions.

	===The Problem in Psychology==		===The Problem in Psychology===

	Samuel Bendeck Sotillos looks back to a time when there were authentic spiritual traditions. "According to the perennial philosophy, the widespread disequilibrium and systematic dehumanization we see today are associated with the loss of authentic spiritual traditions." <ref>Sotillos, Samuel Bendeck. "Editorial." Psychology and the Perennial Philosophy. Ed. Sotillos, Samuel Bendeck. Kindle Edition ed: World Wisdom, 2013.</ref>. Suggests the solution is to recover a psychology based on the [[Perennial Philosophy]]. He wishes to present the "plenary principles, not only for psychological health and well-being, but in its often forgotten primary function: the facilitation of self-realization ''in divinis...''<ref>Psychology and the Perennial Philosophy: Studies in Comparative Religion (p. 2). World Wisdom. Kindle Edition. </ref>		Samuel Bendeck Sotillos looks back to a time when there were authentic spiritual traditions. "According to the perennial philosophy, the widespread disequilibrium and systematic dehumanization we see today are associated with the loss of authentic spiritual traditions." <ref>Sotillos, Samuel Bendeck. "Editorial." Psychology and the Perennial Philosophy. Ed. Sotillos, Samuel Bendeck. Kindle Edition ed: World Wisdom, 2013.</ref>. Suggests the solution is to recover a psychology based on the [[Perennial Philosophy]]. He wishes to present the "plenary principles, not only for psychological health and well-being, but in its often forgotten primary function: the facilitation of self-realization ''in divinis...''<ref>Psychology and the Perennial Philosophy: Studies in Comparative Religion (p. 2). World Wisdom. Kindle Edition. </ref> Critisizes notion that science can be the be all and end all of human health and connection.

	Ignores active interference/manipulation by elites. Ignores superstitions that may be present in ancient teachings		Ignores active interference/manipulation by elites. Ignores superstitions that may be present in ancient teachings

Mike Sosteric at 12:57, 11 January 2019

2019-01-11T12:57:25Z

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	===The Problem in Psychology==		===The Problem in Psychology==

	Samuel Bendeck Sotillos looks back to a time when there were authentic spiritual traditions. "According to the perennial philosophy, the widespread disequilibrium and systematic dehumanization we see today are associated with the loss of authentic spiritual traditions." <ref>Sotillos, Samuel Bendeck. "Editorial." Psychology and the Perennial Philosophy. Ed. Sotillos, Samuel Bendeck. Kindle Edition ed: World Wisdom, 2013.</ref>. Suggests the solution is to recover a psychology based on the [[Perennial ~~Philosoph~~]]. ~~Wishes~~ to present the "plenary principles, not only for psychological health and well-being, but in its often forgotten primary function: the facilitation of self-realization ''in divinis...''<ref>Psychology and the Perennial Philosophy: Studies in Comparative Religion (p. 2). World Wisdom. Kindle Edition. </ref>		Samuel Bendeck Sotillos looks back to a time when there were authentic spiritual traditions. "According to the perennial philosophy, the widespread disequilibrium and systematic dehumanization we see today are associated with the loss of authentic spiritual traditions." <ref>Sotillos, Samuel Bendeck. "Editorial." Psychology and the Perennial Philosophy. Ed. Sotillos, Samuel Bendeck. Kindle Edition ed: World Wisdom, 2013.</ref>. Suggests the solution is to recover a psychology based on the [[Perennial Philosophy]]. He wishes to present the "plenary principles, not only for psychological health and well-being, but in its often forgotten primary function: the facilitation of self-realization ''in divinis...''<ref>Psychology and the Perennial Philosophy: Studies in Comparative Religion (p. 2). World Wisdom. Kindle Edition. </ref>

	Ignores active interference/manipulation by elites. Ignores superstitions that may be present in ancient teachings		Ignores active interference/manipulation by elites. Ignores superstitions that may be present in ancient teachings

Mike Sosteric at 12:54, 11 January 2019

2019-01-11T12:54:58Z

← Older revision		Revision as of 12:54, 11 January 2019
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	Grace M. Jantzen argues that "In so far as Bernard and Julian are representative of Christian mysticism, therefore, it would follow that (William) James and those who follow him are fundamentally misguided in their approach to the study of mysticism. Experiences like voices and visions, though they undoubtedly occur, are not central to mysticism, judging by these two mystics, both of whom warn against fastening undue importance upon them." <ref>Jantzen, Grace M., "Mysticism and Experience." Religious Studies 25 3 (1989): 313.</ref>. Makes an argument that the center of mystical experience is the union with God. There is also an implicity/explicit suggestion in her work that we take seriously what the mystics say is important to their experience. We cannot reprioritize what the mystics say just because it doesn't fit our romantic, enlightenment, atheistic preconceptions.		Grace M. Jantzen argues that "In so far as Bernard and Julian are representative of Christian mysticism, therefore, it would follow that (William) James and those who follow him are fundamentally misguided in their approach to the study of mysticism. Experiences like voices and visions, though they undoubtedly occur, are not central to mysticism, judging by these two mystics, both of whom warn against fastening undue importance upon them." <ref>Jantzen, Grace M., "Mysticism and Experience." Religious Studies 25 3 (1989): 313.</ref>. Makes an argument that the center of mystical experience is the union with God. There is also an implicity/explicit suggestion in her work that we take seriously what the mystics say is important to their experience. We cannot reprioritize what the mystics say just because it doesn't fit our romantic, enlightenment, atheistic preconceptions.

			===The Problem in Psychology==

			Samuel Bendeck Sotillos looks back to a time when there were authentic spiritual traditions. "According to the perennial philosophy, the widespread disequilibrium and systematic dehumanization we see today are associated with the loss of authentic spiritual traditions." <ref>Sotillos, Samuel Bendeck. "Editorial." Psychology and the Perennial Philosophy. Ed. Sotillos, Samuel Bendeck. Kindle Edition ed: World Wisdom, 2013.</ref>. Suggests the solution is to recover a psychology based on the [[Perennial Philosoph]]. Wishes to present the "plenary principles, not only for psychological health and well-being, but in its often forgotten primary function: the facilitation of self-realization ''in divinis...''<ref>Psychology and the Perennial Philosophy: Studies in Comparative Religion (p. 2). World Wisdom. Kindle Edition. </ref>

			Ignores active interference/manipulation by elites. Ignores superstitions that may be present in ancient teachings

	==References==		==References==

Mike Sosteric at 02:39, 11 January 2019

2019-01-11T02:39:16Z

← Older revision		Revision as of 02:39, 11 January 2019
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	In ''The Construction of Mystical Experience,'' Robert Forman takes issue with the constructivist model of Steven Katz who argues that "mystical experience is the result of a shaping process." After identifying limitation, Forman instead argues that mystical experience arises as a result of "forgetting." <ref>Forman, Robert K. C. "The Construction of Mystical Experience." Faith and Philosophy 5 3 (1988): 254-67.</ref>. There is something to the notion, but I see this as more of a process healing and clearing emotional and psychological obstacles, blockages, [[Old Energy Archetypes]] and ideas to allow for easier, less strained, less disjunctive connection.		In ''The Construction of Mystical Experience,'' Robert Forman takes issue with the constructivist model of Steven Katz who argues that "mystical experience is the result of a shaping process." After identifying limitation, Forman instead argues that mystical experience arises as a result of "forgetting." <ref>Forman, Robert K. C. "The Construction of Mystical Experience." Faith and Philosophy 5 3 (1988): 254-67.</ref>. There is something to the notion, but I see this as more of a process healing and clearing emotional and psychological obstacles, blockages, [[Old Energy Archetypes]] and ideas to allow for easier, less strained, less disjunctive connection.

			Grace M. Jantzen in ''Could there be a Mystical Core of Religion,'' points out that what mystics view as mystical, and what researchers in the Western enlightenment tradition view as mystical, are often two different things. She points out that medieval spiritual teachers, folks who had mystical experiences, rejected the significance of mystical experiences themselves or at least downplayed them. "The mystical...is according to its practitioners not private and individualistic but quintessentially communal, public, and indeed political in its interconnections with integrity and justice. It has no intrinsic relation to psychic phenomena, which may or may not occur here or anywhere else, and should always be treated with due respect and caution. It has nothing whatever to do with ineffability: God is beyond all description, but our experiences are not; and mystics usually show themselves precise and articulate in their writings." <ref>Jantzen, Grace M. "Could There Be a Mystical Core of Religion?" Religious Studies 26 1 (1990): 71.</ref>

			Grace M. Jantzen argues that "In so far as Bernard and Julian are representative of Christian mysticism, therefore, it would follow that (William) James and those who follow him are fundamentally misguided in their approach to the study of mysticism. Experiences like voices and visions, though they undoubtedly occur, are not central to mysticism, judging by these two mystics, both of whom warn against fastening undue importance upon them." <ref>Jantzen, Grace M., "Mysticism and Experience." Religious Studies 25 3 (1989): 313.</ref>. Makes an argument that the center of mystical experience is the union with God. There is also an implicity/explicit suggestion in her work that we take seriously what the mystics say is important to their experience. We cannot reprioritize what the mystics say just because it doesn't fit our romantic, enlightenment, atheistic preconceptions.

	==References==		==References==

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In ''The Construction of Mystical Experience,'' Robert Forman takes issue with the constructivist model of Steven Katz who argues that "mystical experience is the result of a shaping process." After identifying limitation, Forman instead argues that mystical experience arises as a result of "forgetting." <ref>Forman, Robert K. C. "The Construction of Mystical Experience." Faith and Philosophy 5 3 (1988): 254-67.</ref>. There is something to the notion, but I see this as more of a process healing and clearing emotional and psychological obstacles, blockages, [[Old Energy Archetypes]] and ideas to allow for easier, less strained, less disjunctive connection.

==References==

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