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References
Aldous Huxley,The Perennial Philosophy (New York: Harper and Row, 1944, rpt. 1945, 1970).
Rudolf Otto,The Idea of the Holy, trans. John W. Harvey (N.Y.: Oxford University Press, 1923, rpt. 1950). AlsoMysticism East and West, trans. Bertha Bracey and Richenda C. Payne (N.Y. Macmillan, 1932).
Evelyn Underhill,Mysticism (N.Y.: E.P. Dutton, 1911, rpt. 1961).
Frithjof Schuon,The Transcendent Unity of Religions, trans. Peter Townsend (N.Y.: Harper, 1975).
Alan Watts has written numerous books about Zen. The clearest summary of his perennialist position may be found in the introduction toMyth and Ritual in Christianity (London: Thames and Hudson, 1954).
Huston Smith:Forgotten Truth: The Primordial Tradition (N.Y.: Harper and Row 1976).
W.T. Stace,Mysticism and Philosophy (N.Y.: Macmillan, 1960).
Huxley, vii.
See Robert K. C. Forman,Meister Eckhart: Mystic as Theologian (Rockport Mass: Element Books, 1991), Chapter 3.
Philip Almond, “Mysticism and its Contexts,” in Robert K.C. Forman, ed.,The Problem of Pure Consciousness (N.Y.: Oxford University Press, 1990), p. 212.
Steven Katz, “Language, Epistemology and Mysticism,” inMysticism and Philosophical Analysis, ed. Steven Katz (N.Y.: Oxford University Press, 1978).
Robert Gimello, “Mysticism and Meditation”, inMysticism and Philosophical Analysis, ed. Steven Katz (N.Y.: Oxford University Press, 1978).
Hans Penner, “The Mystical Illusion,” inMysticism and Religious Traditions, ed. Steven Katz, (, 1983).
Wayne Proudfoot,Religious Experience (Berkeley: University of California Press, 1986).
Katz,. p. 26–7.
Peter Moore, “Mystical Experience, Mystical Doctrine, Mystical Technique,” in Steven Katz, ed.,Mysticism and Philosophical Analysis (N.Y.: Oxford University Press, 1978), p 110.
With this phrase, Katz seems to present mystical experiences from a variety of traditions as having a single ontological object, a single reality, which are then encountered or experienced differently. One wonders what he means by this notion.
Jerry Gill, “Mysticism and Mediation,” John Hick, “Mystical Experience as Cognition;” Penner, Gimello
See also Donald Evans, “Can Philosophers Limit what Mystics Can do? A Critique of Steven Katz,”Religious Studies vol. 25, pp. 53–60.
See articles by Forman, Bernhardt, Perovich and Franklin in Forman, ed,The Problem of Pure Consciousness (N.Y.: Oxford University Press, 1990).
Peter Moore, “Mystical Experience, Mystical Doctrine, Mystical Technique; Frederick Streng, “Language and Mystical Awareness,” Robert Gimello, “Mysticism and Meditation,” all inMysticism and Philosophical Analysis, ed. Steven Katz (Oxford: Oxford University Press, 1978). Robert Gimello, “Mysticism in its Contexts,” Ninian Smart, “The Purification of Consciousness and the Negative Path,” and, insofar as he speaks of the key role of models, Steven Katz, “The ‘Conservative’ Character of Mystical Experience.”
Moore,. p. 114, 116.
Katz,, 1978, p. 57.
See also my “Paramârtha and modern Constructivists on Mysticism: Epistemological Monomorphism versus Duomorphism,” itPhilosophy East and West, vol. 39, No. 4 (Oct. 1989), pp. 393–418.
M. O’C. Walshe,Meister Eckhart: Sermon and Tractates, Vol. 1, (Lon: Watkins, 1978), pp. 20–21.
Place behind a “cloud of forgetting” “all those things the which may be known with any of they five bodily witswithout forth [external perception]; andall those things the which may be known by thy goostly witswithin forth [thoughts and emotions]” says the author of theCloud of Unknowing.
The Heart of Awareness, a Translation of the Ashtâvakra Gita, Thomas Byrom, tr. (Boston: Shambhala, 1990). Forman, “Introduction: Mysticism, Constructivism, and Forgetting”, pp. 28.
Anthony Perovich, “Does the Philosophy of Mysticism Rest on a Mistake”, in Forman ed., pp. 237–253.
Transcript available upon request. Interview, Daido Sensei Loori, Sept. 1990.
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Forman, R.K.C. Of deserts and doors: Methodology of the study of mysticism. SOPH 32, 31–44 (1993). https://doi.org/10.1007/BF02773078
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DOI: https://doi.org/10.1007/BF02773078