At that age she was a far more Luna Lovegood-like character who spoke in New Age mysticisms and wore a rainbow of clashing colors.
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Zaehner, Mysticism. Sacred and profane (1957): two chapters discuss Theism and Monism, another two Mescalin (drug-induced states). The Triune Divinity of Christianity is briefly addressed at pp. 195–197.William Lloyd Newell, Struggle and Submission: R. C. Zaehner on Mysticisms (University Press of America 1981), pp. 5-6.
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His translations and the Hinduism book "made Zaehner one of the most important modern exponents of Hindu theological and philosophical doctrines... . The works on mysticism are more controversial though they established important distinctions in refusing to regard all mysticisms as the same," wrote Prof. Geoffrey Parrinder.Parrinder. RCZ (1975), pp.
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An American professor described Zaehner in a different light: "The small, birdlike Zaehner, whose rheumy, color-faded eyes darted about in a clay colored face, misted blue from the smoke of Gauloises cigarettes, could be fearsome indeed. He was a volatile figure, worthy of the best steel of his age."Newell, Struggle and Submission. R. C. Zaehner on mysticisms (1981), p.
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Sanford Drob sees every attempt to limit Kabbalah to one fixed dogmatic interpretation as necessarily bringing its own Deconstruction (Lurianic Kabbalah incorporates its own Shevirah self shattering; the Ein Sof transcends all of its infinite expressions; the infinite mystical Torah of the Tree of Life has no/infinite interpretations). The infinite axiology of the Ein Sof One, expressed through the Plural Many, overcomes the dangers of nihilism, or the antinomian mystical breaking of Jewish observance alluded to throughout Kabbalistic and Hasidic mysticisms.
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Some liberal Jewish congregations, nontheist Friends, and Unitariansuurn (org). have similar orientations in their adoption of religious naturalist beliefs. Although the overall movement toward these attitudes remains relatively small and loosely organized, various forms of spiritual naturalism have existed since time immemorial, with the pantheistic philosophies of Taoism and similar Eastern nature-mysticisms being perhaps the most notable example. At present, there is a growing interest in adopting a spiritual naturalism rational alternative for the modern world because many are losing their belief in more traditional spiritual avenues.
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As the name of his trilogy suggests, his works glorified a humanistic love of the self and he also flirted with occult mysticisms in his youth. The Dreyfus affair saw an ideological shift from a liberal individualism rooted in the French Revolution to a more collectivist and organic concept of the nation, advocating for corporatism and an organic society, he also became a leading anti-Dreyfusard"Maurice Barres and His Books," The Living Age, 25 November 1922. popularising the term nationalisme to describe his views. He stood on a platform of "Nationalism and Protectionism.".
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He knew the philologist Desiderius Erasmus (although Erasmus and Viglius did not show much affection for Camillo's mysticisms) and worked with the painter Titian. He was part of the cultural circle that included Pietro Aretino and Pietro Bembo and had personal ties with the architect Sebastiano Serlio and his family. During this time, Camillo spent considerable care in charting regional differentiations in the Friulian dialect and was a champion of the local use of Italian, rather than Ladin. Throughout this time he also worked on his ideas for the Theatre.
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Mateus Soares de Azevedo (born 1959) is a Brazilian historian of religions, Islamologist, and esoterismologist, who has written several books on the Perennial Philosophy and the comparative study of religions, especially Christian and Islamic mysticisms. He is one of the best known writers on the Perennial philosophy in the Portuguese language. His most recent book in English is Men of a Single Book: Fundamentalism in Islam, Christianity, and Modern Thought (United States, World Wisdom, 2010), which won in the "Comparative Religion" category of The USA "Best Books 2011" Awards. He has translated into Portuguese, from the original French, several of the books of the perennialist master Frithjof Schuon (1907–1998).
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Mikels later recalled: > I did about a three year research on witchcraft, everything from psycometiy, > to the study of the great witches of the past and the mysticisms that > concern witches and sorcery. I wrote this after I went to seances. Usually > when I write a script I try to isolate myself from everything and everybody, > but would you believe, after three years of research, and notebooks full of > material, I wrote the script in five days. It’s the only movie I’ve ever > made where I did not change one word, not of the dialog, not of the story, I > didn’t add or delete anything, I did it precisely as I wrote it.
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Paris, 1936, A E Rawloson, Corpus Christi Mysticum, Berlin, 1931, Robinson, H Wheeler, The Cross of the Servant, London, 1926 In 1936, Emile Mersch had warned of some false mysticisms being advanced with regard to the mystical body, and his history of this topic was seen as influencing the encyclical.The Whole Christ: The Historical Development of the Doctrine of the Mystical Body in Scripture and Tradition, (Wipf & Stock Pub, 2011). On 18 January 1943, five months before the promulgation of Mystici corporis, Archbishop Conrad Gröber of Fribourg promulgated a letter in which he addressed the docetic tendencies of some mystical body theology (to separate the spiritual and the material elements in man). Timothy Gabrielli saw Pius' emphasis on the church as a perfect society on earth as an attempt to save the mystical body theology, with its many theological, pastoral, and spiritual benefits, from the danger of docetism.
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Distinct from altruism, scientists should act for the benefit of a common scientific enterprise, rather than for personal gain. He wrote that this motivation was borne out of institutional control (including fear of institutional sanctions), and from psychological conflict (due to internalisation of the norm). Merton observed a low rate of fraud in science ("virtual absence... which appears exceptional"), which he believed stemmed from the intrinsic need for 'verifiability' and expert scrutiny by peers ("rigorous policing, to a degree perhaps unparalleled in any other field of activity"), as well as its 'public and testable character'. Self-interest (in the form of self-aggrandisement and/or exploitation of "the credulity, ignorance, and dependence of the layman") is the logical opposite of disinterestedness, and may be appropriated by authority "for interested purposes" (Merton notes "totalitarian spokesmen on race or economy or history" as examples, and describes science as enabling such "new mysticisms" that "borrow prestige").
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Smith contends that there is an unacknowledged public grieving over the loss of the role of the sacred in modern western psychological and psychiatric practices, claiming that modern people are disappointed when their problems and suffering are not placed in a context of ultimate meaning [Psych & Sacred 21]. In Psychotherapy and the Sacred, he criticized American psychotherapy professions for lack of understanding and skill in working with the spiritual and religious needs of the patient [Psych & Sacred 3–14]. Smith also criticized the field of transpersonal psychology for an over-emphasis on Eastern mysticisms and practices [Psych & Sacred 12-13], claiming that more attention needed to be given to western religious traditions, to the indigenous American and shamanic peoples of the circumpolar regions, and of the Americas, North, Central, and South. While acknowledging the great value of Eastern resources, Smith has been more consistently interested in Western and indigenous forms of healing, and he claims they have much spiritual healing wisdom that can address some of the maladies and problems in living that are widespread in modern culture.
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