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Mystical Discourses in Philosophy
Pages 8 (2008 words)
'Mystical experience' has long been portrayed as a remote awareness that can be explained and contrasted amongst other types of experience. But, this assessment has been met with substantial criticism in the past two decades. Such methodology evolved over time as a result of an assiduous decline of faith in humanity to impart paradigms by which people could attain secure identities…
The clandestine struggle of a Mystic does not lend itself to understanding or provide insight into the intricate scaffolding of inspired philosophy. As Michael Sells comments, Mystic writers like Jalaluddin Rumi and Marguerite Porete did not aim to illustrate a specific type of experience. They hoped to generate an appreciation of the framework in which things take place at all and the human relationship to this fixed totality. "Mysticism is often associated with the extraordinary, the transcendent, the unimaginable, and reveals itself as the common" (Sells, Michael A. The Mystical Languages of Unsaying). Sells investigates the writer's use of language to sustain reality and its silhouette. Each discourse presents a cohesive tactic to accomplish its purpose. The aporia of transcendence, as Sells describes it, is a means of achieving dialectic ascension through apophatic debate. In contrast, Marguerite Porete believed that mystical pre-eminence could only be arrived at through the "Annihilation of the Soul." And, in Jalaluddin Rumi's vision, only in the supreme and boundless entirety of God, do all the conflict and dissension implicated in the antipathy of phenomena transcend the fracas and come to rest.
Apophatic theology has commonly been depicted as a form of negation. ...
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