History Of Mysticism: The Unchanging Testament (3rd Rev. by Swami Abhayananda

By Swami Abhayananda

Is a distinct e-book together with because it does the vast majority of the religious traditions and lots of of the best mystics philosophers and thinkers of all time. their assortment below one conceal and the unifying subject matter of the singleness in their person messages brings to the reader a transparent figuring out of the numerous contribution of every of those person academics and traditions. each one of those disparate mystics from various instances and traditions supplies expression to an identical mystical adventure and describes the contents of that have in unvaryingly exact phrases. the non-public familiarity of the writer with such mystical states and his lifelong accumulation of information of the paranormal literature of the realm qualifies him to provide this fabric in a fashion that's certain to fascinate and encourage the reader and depart him with an elevated feel of Diving danger.

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There, in that perfect Stillness, night and day, life and death, do not exist; they are indistinguishable in that state prior to the coming into being of all such opposites. All these opposites, these complements, rely for their existence on an initial differentiation within the One, creating a perceiver and a perceived. , the impulse within the One to create within Itself an object, an “other,” for the purpose of experiencing enjoyment. Is it not the same with us? Does not the same subtle process occur in all our own mental constructions?

We may strive to know THE UPANISHADIC SEERS 39 God, or we may strive to know our Self; but, say the Upanishads, when you find the one, you shall also find the other; and it is this discovery which constitutes Enlightenment. It has long been recognized as a fact of mystical psychology that, as a man comes to know God in the unitive vision, he knows in that some moment, his own true Self. ) 1 These three attitudes represent progressively subtler stages of self-identification:from the identification with the body, to identification with the soul, until, finally, one comes to know the Divine, and thereby one’s eternal Self.

12 The second is “by purity of heart”: He is seen by a pure heart and by a mind whose thoughts are pure. When all desires that cling to the heart are surrendered, then a mortal becomes immortal, and even in this world he is one with Brahman. 13 The third is by “one-pointed contemplation”: Not even through deep knowledge can the Self be reached, unless evil ways are abandoned, and there is rest in the senses, concentration in the mind, and peace in one’s heart. When the wise man rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then he rises above both pleasures and sorrows.

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