L'insegnamento zen di Hui-Hai sull'illuminazione improvvisa by John Blofeld

By John Blofeld

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By John Blofeld

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Consequently, I cannot agree with Robert Forman, who reserves the word 'mysticism' only to the trophotropic states l92 . According to Fischer, a mystic can attain ecstasy (and enstasy as well, I think) without having to undergo the intermediate phases, such as schizophrenia for example l93 . However, I remain undecided at which point ex- 184 Mead 1967, 136-210. To Mead, 'self' is 'I' and 'me' together. 38. 1'5 Cf. also Satrte's distinction between pre-reflective consciousness and "ego" (above p.

105 Deikman 1969, 38. 106 Deikman 1969, 39. 107 Deikman 1969,43. 100 32 however, reone with the identify as a having had a Nils G. Holm makes no differentiation between unity with the world and unity with the Absolute. Holm first describes typical mystical experiences to be "an awareness of unity with the divine or supernatural, a distant reality"108. A little later he continues that mystical experience "often includes an insight into the 'true essence' of the world, God's being, as well as an ascent into totality, into God or whatever the specific religious tradition calls the highest or most central experience in existence.

02. "104 According to Deikman, the "hallmark" of mystical experience was "(e)xperiencing one's self as one with the universe or with God ... regardless of ... cultural context"105. This unity could be interpreted either as perception of one's own psychic structure or of the real structure of the world 106 , and God and the unconscious shared "equal possibilities" as explanations of the mystical experience. 07. James 1971, 404. From the logical point of view one might, mark that as long as I can identify myself as the one who is Absolute, I am not entirely one with the Absolute.

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