This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

溫帶維. / 論文(博士)--香港中文大學, 1999. / 參考文獻 (p. 173-175) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Wen Daiwei. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. 173-175) / Zhong Ying wen zhai yao.

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)

In this investigation key elements of the mysticism of Elizabeth of the Trinity (1880-1906) are compared and contrasted with the mysticism of the Eastern Orthodox Church, and as a result, the true nature of the relationship between their respective mysticism is elucidated. Key doctrines which exhibit a remarkable consonance are: the trinitarian foundation of their mysticism, the indwelling of the Trinity in the human soul, asceticism, desert spirituality, sacrificial love, liturgical spirituality, scriptural spirituality, deification and the doxological nature of their mysticism. Elements of divergence exist within the following: election and predestination, apophatic versus cataphatic mysticism, the Roman Catholic dogma of the immaculate conception of the virgin Mary, and the mode of God's presence in the human soul. Elizabeth's relevance for today is also considered, namely, her ecclesial mission which she now continues in heaven: to intercede for people seeking union with God and to draw people to interior recollection. / Christian Spirituality, Church History and Missiology / M.Th.

The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

In this investigation key elements of the mysticism of Elizabeth of the Trinity (1880-1906) are compared and contrasted with the mysticism of the Eastern Orthodox Church, and as a result, the true nature of the relationship between their respective mysticism is elucidated. Key doctrines which exhibit a remarkable consonance are: the trinitarian foundation of their mysticism, the indwelling of the Trinity in the human soul, asceticism, desert spirituality, sacrificial love, liturgical spirituality, scriptural spirituality, deification and the doxological nature of their mysticism. Elements of divergence exist within the following: election and predestination, apophatic versus cataphatic mysticism, the Roman Catholic dogma of the immaculate conception of the virgin Mary, and the mode of God's presence in the human soul. Elizabeth's relevance for today is also considered, namely, her ecclesial mission which she now continues in heaven: to intercede for people seeking union with God and to draw people to interior recollection. / Christian Spirituality, Church History and Missiology / M.Th.

The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)

The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)