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Concepts and Definitions

This "old index" will have to be reordered)
The silent ones in the depths of the soul
Why should an apophatic bother with philosophy?
Apophasis
The term "spiritual"
Spiritual force or forces

The "organizing force" and bimodal awareness
The natural mystic and her evolution
Universal Empathy
Pragmatic mysticism: mystical practice valued per se
Contentment
Refining the subtle essence of contentment from emotional highs and lows
Cultivating Mysticism with Systematic and Comprehensive Guidance
Surrender

Cut titles (so far): The numen

new index for "concepts and definitions"

The Psyche fred: first round of editing done
Mentation fred
Apophasis I fred
Apophasis II fred
The Silent Community In the Depths of the Soul
Why should an apophatic bother with philosophy?

The "Organizing Force" and Bimodal awareness
The apophatic mystic and his natural evolution
Univeral Empathy
Sovereign Contentment
Cultivating Mysticism with Systematic and Comprehensive Guidance
Surrender
Those so-called words "Truth" and "Reality"

The use of the term "psyche" in this presentation

When I use the terms psyche and psychic I will be referring to aspects of a communication system; I will not be addressing anything in the realm of para-psychology, that is to say, the so-called "psychic phenomena."

I use word psyche to indicate the human body/mind as an integrated communication system: a system of perception, integration of the material perceived, and of the generation of responses to this continually changing data. I am using the term functionally to describe a processing system, I infer no claim that this psyche I speak of exists as an identifiable entity.

When I use the word mind I will be using it as a synonym for psyche, that is to say, the entire mental/physical organ of mentation. If I hazard the use of the term soul in this project, I will be using it simply as a synonym for the psyche.

Mentation

I use the word mentation to indicate the activity by which the psyche processes its world. This activity consists of perceiving, integrating, and responding to the world. Mentation is a physical and a mental process, a batter's response to a baseball is executed by integrated decision making processes which arise from both his body and his conceptual thoughts.

The rest of this can be in a separate note (link):
Thus an individual psyche, for my purpose, includes everything that appears to make up the human person. The psyche in this provisional model would constitute a body/mind feedback system that receives and transmits perceptions and responses internally and externally; it would inhabit a larger world of phenomena "outside the skin" where it is a subsystem interconnected with a multitude of larger systems. The world of phenomena contains many overlapping feedback systems, which mystics and lately scientists have noticed to be self-stabilizing systems.

Apophasis, part one

In simple terms, apophaticism is the cultivation and practice of maintaining a quiet mind, and involves the elimination of those preconceived ideas and emotional tendencies that provoke unnecessary internal noise.

Apophasis is an art that is as least as ancient as human consciousness. All of us use this mode of mentation quite commonly. For example when we are driving and observe a red traffic signal, we do not usually say to ourselves, "Oh the light is red, I need to stop." We merely see the red light and our foot moves onto the brake and stops the vehicle. In the working mind of the apophatic practitioner, this mode of non-discursive thought is pervading consciousness and dominating all other modes of mentation, modes which may or may not be occurring simultaneously.

Apophasis, part two

A more technical definition of would be:

Apophasis is a state of mind/body/environment inter-activity that is attained by reducing intellectual activity and by suspending any dogmatic characterization of the identity, meaning, value, source, or ramifications of the living world. As a result of this reduction and suspension, which is seldom if ever complete, one is better able to transparently perceive and precisely respond to the compelling force and content of immediate experience.

see also: on the terms apophatic and cataphatic

Link to

Harold Roth has arrived at a definition for apophasis that attempts to include all types of apophatic practice: He writes:

"(Apophasis) has come to be associated with a particular mode of approach to the nature of God in the writings of Christian mystics, the so-called "via negative," in which God is described using negative language. I consider this a subset of "apophasis" and I wish to clarify that I use the term more broadly to indicate a method of negating the self in order to facilitate an experience of the Absolute, however that is conceived."

I find the generic nature of Roth's definition very apt, but in order to apply it to apophatic mysticism, I would broaden it even further. I would have that: apophasis is a method of reducing discursive mentation and holding in check all preconceptions about self and world in order to facilitate the mystical mode of awareness.

"Negating the self" has often been understood as dismissing the mind or concern with self; but the self is a major part of the undifferentiated universe of phenomena that mystical awareness continually subsumes. The act of totally dismissing self-concern that is often advocated in mystical literature is a shell-game, quite implausible. It is more useful to say that the mystic expands awareness far beyond the meager limits of self-reference.

Regarding the term "Absolute," I find that the dynamics of the apophatic state provide a very effective (experience enhancing) way of approaching life, but I am reluctant to give an ultimate value to the experience. My concern is that attributing a metaphysical value to what is sought, needlessly objectifies a process which our ability to identify is strictly limited. The value of the apophatic experience is self-confirming, but there is no compelling reason to deem this value as one that is "absolute."

Furthermore, placing a value ( i. e. "absolute") on the outcome of apophatic practice poses a practical problem that is of particular concern. Any normative value is a PRE-judgment and thus a stumbling block that will limit the mind's ability to transcend all a priori evaluations. By eliminating all fixed preconceptions, the psyche more directly and freely engages its immediate world.

MEP

Mike: This is where I think we both are, feel free to re-edit the above, the small red stuff I will put elsewhere and redo, or magically disappear.

The silent community in the depths of the soul

"He talked all the way from Cleveland to Texarkana. He was trying to tell us why a person could not talk about mysticism." Rawley Creed

Some would think that to define and conceptualize the mystical realm would be to directly oppose the apophatic approach. But the apophatic process does not eliminate defining, conceptualizing, and thinking in words. It only subordinates this type of thought process to its specialized and very limited role.

Words about mysticism are shells that can only make limited sense without direct experience. The words in this presentation can only vaguely translate what is a profoundly esoteric language, an ineffable tongue so abstruse that it can only be completely understood among that tiny community of three who reside in the depths of the soul. This group forms whenever the soul encounters and speaks with itself and the ground of its being.

Suggested new last sentence: This group of three consists of the soul speaking with itself and with the ground of its being. (less poetic but more clear)

Why should an apophatic bother with philosophy?

The primary reason that the apophatic practitioner treats philosophy, and most particularly ethics, is related to the cultivation of inner tranquillity. A mind that is harboring conceptual inconsistencies, whether overt or hidden, cannot attain inner stillness. Cleansing one's psyche of self-contradictions requires a thorough examination and elimination of a plethora of inconsistent beliefs, habitual self-deceptions which one has been taught by one's culture. As Lao Zi said, "The adept unlearns more and more every day." The more unlearning the less the mind is tempted to waste its potential power defending the indefensible.

A mind freed from self-contradictions will have little inner noise and thus will be able to hear and see the outside accurately. An impartial awareness is able to grasp its world as is, and not skewed by preconceptions that would require it to be otherwise. With clear perception the adept is able to respond with uncanny precision and timeliness (mystically) to the complex world of phenomena moving around him.

(see also: The false divide and Nagarjuna's philosophy)

The "organizing force" and bimodal awareness

"I and the world of phenomena are one" Zhuang Zi

"You are not it
you are it
You see it in the essence of things
Boundless and limited"
Ibn 'Arabi, translator: Michael A. Sells, pg 101 change this to include a link/note

Old first paragraph: The mystical practitioner is an individual nexus of awareness, a being in the midst of a world of phenomena which seems to include within it, and be animated by, an organizing force. The mystic's endeavor is the cultivation of an ever more intimate relationship between her own being and this subtle guiding force. The exact nature of the force seems to be beyond the reach of the mystic's ken; it may be a "thing," or perhaps it may be a dynamic.

New lst paragraph: The mystical practitioner is an individual nexus of awareness, a being in the midst of a world of phenomena. These phenomena seem to be animated by a force/dynamic which produces recurring patterns. The organizing phenomenon, whatever it is, can be viscerally sensed by the mystic. Distinctly perceiving this force/dynamic, she can then use it to guide her activity in a manner which closely follows its patterns. By surrendering the typically narrowly conceived intentions of the human mind, and following the patterns of the force/dynamic, the mystic obtains effective results. Thus the mystic's continual endeavor is the cultivation of an ever more intimate relationship between her own being and this subtle guiding force.

The mystic's awareness continually fluctuates between a mode which identifies the organizing force as an entity separate from herself, and an alternative mode where she finds her self-being lost within a completely undifferentiated awareness of all perceptual stimuli. In the separation mode she may conceptualize (and name) the organizing force as, for example, "the real," "the divinity," "the authentic," "the Buddha Mind," "god," "dao," or "the ground of being". In the undifferentiated mode of awareness, she finds herself unable to speak of the all-inclusive object of her attention in terms of any conceptual schematic at all. This undifferentiated psychic condition is the so-called state of "pure awareness." (note/link here to Forman's book, note 2: the forman link does not seem to be working properly, a bit off, maybe the anchor is a little tired, maybe the dock is in the bay, maybe Running Deer has lost her last lover, maybe the world is in an iron skillet, maybe the Everly Brothers bye byed their love )

These two mystical modes have historically come to be called the "kataphatic" and the "apophatic," the latter being the mode of undifferentiated awareness. Although the mystic leans heavily toward the apophatic mode of awareness, neither the cultivation of mysticism, nor human survival itself, are possible without the kataphatic (separating) mode.

In terms of mystical cultivation, kataphatic activity includes prayer, chanting, visualizations, etc. Apophatic activity is ineffable, you simply recognize it when it occurs.

The apophatic mystic and his natural evolution

The journey of the apophatic mystic begins when a seeker decides to take a close look at both world and self, and then assesses the quality of his existence. This journey frequently begins after a traumatic or other kind of compelling experience. He notes that he is aware of existing, and is aware of being apparently surrounded by a world of phenomena. The source, purpose, meaning, and ultimate durability of both his consciousness and the world his consciousness is inhabiting are all open questions.

With this outlook, he notices that the primary elements of his experience are satisfaction and dissatisfaction. He notices that the source of such feelings seems to relate directly to how he interacts with the surrounding world. Thus a natural primary desire arises within him: to get along with this world by employing the most satisfactory method that can be found. Contentment then is the overriding criterion which the apophatic mystic uses to guide his practice, his exploration of life. ((((added "overriding"))))

Several things are notable about his path: there are no a priori metaphysical beliefs that would have told the mystic what he "should do." There is no assumption that the natural mystic's goal is of any elevated sanctity; his desire to achieve contentment is qualitatively no different from that of any other creature. He and his path are not on the noble or "high side" of any dualistic moral scheme that posits a distinction between honorable and less honorable pursuits, motivations or aspirations.

The mystic will proceed toward his goal on an strictly empirical basis. He will be intently seeking whatever works, and will be open to anything. And with no apparent external guidance the extraordinary secrets of life begin to unfold.

Cut from above: {His consciousness finds itself surrounded by a world that appears to be ultimately unknowable.}

Universal Empathy

"Queller hated just about everyone he knew; one day he looked closely into the mirror and suddenly figured out who all these detestable people were, and exactly why and where they had come from." Rawly Creed
((((possibly change "come from" to "originated")
In mysticism conventional values are often turned on their heads. In this paradigm there is no assumption that the mystic will have compassion for others, there is no reason posited as to why she should, and there is no prior existing imperative for her to do so.

In mysticism empathy is not an ethical prescription, but rather somewhat surprisingly turns out to be an unavoidable result of the practice. The accomplished mystic ends up with a fondness for every being and every other aspect of this world; this pleasure she finds with all things cannot be completely accounted for in logical terms. Without fully knowing how it happened, the practiced mystic finds that the idea of despising any being has simply become implausible.

To speak in practical terms, like Will Rogers, the mystic finds that she has never met anyone she doesn't like. This pleasure she finds with every being can be partly explained by her deep grasp of the nature of all things and their interrelationships. She has discovered what appears to be a universal trait: exactly like herself, every being is doing the best they can with the information they have.

A merely cognitive explanation of mystical compassion is not completely convincing. I recommend testing the model yourself. And if you do indeed become an accomplished mystic before I do, and it turns out that there is still someone you don't like, that information will surely become a valuable piece of data for a possible revision of the paradigm. Such a discovery would very likely provoke further phenomenological studies on this mystery which is presented as follows by Pa-tab Scan-jet, a 17th century painter:

"When the mind is transparent and pure as if reflected on the mirror-like surface of the water, there is nothing in the world that you would dislike. When it is serene as the light breeze in the sunshine, there will be no one whom you would like to forget."
(Translation by Change Chug-Juan) (note/link to his book)

Pragmatic mysticism: mystical practice valued per se

"Being purely pragmatic, he was prepared to abandon pragmatism on a moment's notice." Rawley Creed

Most mystical traditions are incorporated within a religious doctrine that advocates a purpose far beyond the enjoyment of the mystical experience itself, for some examples: immortality, gnosis, deification, union with the ultimate ground of reality, or a final liberation from the limits of materiality. Pragmatic mysticism, the apophatic approach, is only interested in attaining, what seems, as far as the mystic can tell, to be available at hand right now: her purpose is gaining a continually increasing ability to be content with existence as it is unfolding in the immediate world around her. In the pragmatic view, if mystical practice amounts to a way of increasingly enjoying the world as it is, then it is to be valued as an activity in and of itself. It is self-validating; the attainment of the mystical state is valued per se.
((((added "attaining" above))))
Specifically, the apophatic mystic's effort is to become as satisfied as possible in the present moment, and to find a continuing and increased satisfaction in the succeeding moments. The motivation propelling the mystic to proceed on this path arises innately, and hence this form of mysticism is also called natural mysticism.

The apophatic is not interested (provisionally speaking) in the goals sought by most other forms of mysticism; she sees no practical way to determine if any of these aims, is or is not, a plausible possibility. (cf. Zhuang Zi: "How could I know something is truly so? How could I know it is truly not so?") Being pragmatic, she is not willing to put off the immediate pursuit of contentment for a distant promise which she, so far, has found no way to prove will be kept. But still, even this conclusion, just as all of her conclusions, is provisional. The pragmatic is ready to completely change her approach if and when any other approach would appear to become more satisfying.

Proposed new section on contentment, the other thoughts in the old section will be save for recycling (they are now located at the end of this edit page)

A Contentment Which Is Self-generated

"Circumstance cannot expel the sovereign joy of the sage." The Huainanzi

Setting up personal contentment as the central purpose of spirituality would be viewed as a heresy by many religious traditions. To increase the ability to enjoy oneself is often seen as a relatively base motivation, paling before the spiritual heights of such ends as "self-realization", "enlightenment," or "salvation." But the attainment of personal satisfaction is precisely the first aim of apophatic mysticism.

The accomplished mystic is nearly always emotionally satisfied; her effortless equanimity appears to be relatively unaffected by the world's chaotic flow of circumstances. This contentment is rooted partially in the mystic's perspective on the events that happen to her, and partially in the enjoyment of psychological immediacy, the heightened mode of awareness with which the mystic perceives and processes her world. And mystical contentment most importantly depends on the cultivation of a quite unconventional way of processing emotionally charged data.

By employing the skillfulness of her cognitive and emotional capacities, and with the immediacy of her conscious awareness, the mystic is able to approach any circumstance in a manner that will benefit her and others involved in any situation. This does not mean the advanced practitioner is happy all the time. It is rather that she is able to enjoy the happy events of life and is also cognitively and emotionally effective when dealing with sad and tragic events. When she is in a good mood she enjoys it; when she is in a bad mood she knows how to employ that negativity in a manner that will benefit both the situation and her own personal growth.

Much of the rest of this website will hope to better explain the mystery of this difficult to understand topic: sovereign contentment, also called self-generated contentment.

Cultivating Mysticism with Systematic and Comprehensive Guidance

"When the student is ready the teacher appears." Hindu saying
"A fool, if he is sincere, will succeed by foolishness." William Blake

As a general rule one does not speak about mysticism with tones of emotional fervor. But there is one too rarely expressed point that nearly cries out to be heard. I cannot be too empathic when I proclaim what has been related now and then by a few teachers: The spiritual path is directly and fully accessible; it is self-revelatory and self-authenticating.

If a person had to find one reliable spiritual director, or a written program, or a completely trustworthy spiritual community, in order to receive the necessary directions to acquire the skills of a mystic, it would be a very unfortunate state of affairs. Accomplished teachers are rare, spiritual deception is widespread and its masters are very adept at their trade.

Fortunately the natural world of phenomena appears to be composed of a number of self-generating and self-regulating systems. Some call this phenomenon "autopoiesis." Spiritual transformation comprises one of these autopoietic systems.

The world has been put together in a manner such that a person can find within the chaotic flow of phenomenon a systematic, step by step, comprehensive program of mystical guidance. This instruction program is not recorded in any one place, but is found within the pattern that is located and available everywhere. The pattern is unlocked and revealed whenever it is properly approached. When a person wants to cultivate mysticism, the means to do so will be spontaneously revealed to that person if he will use these few simple principles of discovery:

Be determined to learn and willing to pay the often dear cost of learning.

Have complete openness and humility; the ability to discard any idea that turns out to be incorrect, the emotional and intellectual openness to consider any thesis.

Just to rephrase that last one for good measure: Best not to be invested to any large degree in any person or in any idea. That way, to paraphrase the Bible, "The truth will always set you free."

Continually express an emotionally and viscerally charged intentionality that demands authenticity from self and guidance from the numinous wisdom of this world we inhabit.

Be able to laugh at all things starting with oneself.

Be ready to doubt anything, and willing to trust anything that shows itself worthy of trust.

Surrender

The central psycho-spiritual element of mystical practice is surrender. The practitioner surrenders to a set of uncannily patterned field of forces whose dynamic power is infinitely greater than anything that the narrow vision of the human intellect can consciously hold in focus or imagine.
((((above will be a set of uncannily patterned forces in a field whose))))
Surrender means suspending most of one's plans and fully attending to the moment of being. Surrendering to the invisible field of surrounding forces and its intricate patterns allows the mystic to arrive at a point of intimate proximity with these forces; here at this fulcrum she can deeply absorb the inherent magnificence of existence. Some mystics identify the force to which they surrender as "God," others identify it as "nature." Apophatics find that in order to gain the most intense relationship with this force, they are best to surrender the need to hold onto any conclusive identification of it.

See also: Surrendering the idea of the Holy

The so-called "Truth" and "Reality"

Zhuang Zi, the ancient Chinese mystical philosopher, begins his famous book with two chapters whose purpose is to explain why one can know nothing for sure about "reality." He tells us "bu yi ding,"(link) which translates "things are not fixed." This statement is his philosophical position, but much more importantly it is the basis of his mysticism, the basis of his mystical flexibility and creative power ("de"). This "anti-knowledge" realization produces his mystical approach toward both existence and the everyday life of each moment: "Bu zhi:"(link) "I don't know." Which is to say, "I don't know anything for sure now and certainly don't know what may happen next." (((anti-knowing)))

In my opinion this is the way I best approach a written discussion of apophatic mysticism. I know I exist. But exactly what I am is quite uncertain. And even: if anything other than my (((experinece of a purported field of phenomena exists))) perceptual field exists, is also uncertain. Therefore everything I say about my perceptual field is (is at this point assumed to be)))nothing more than metaphor. When I say how things are, I am always speaking metaphorically about something I can not directly experience. Because my world is metaphoric, it is extremely plastic. I may tell you how "it is" today, but this is only metaphor, I am actually only telling you how it seems, "how I am experiencing it today."

And so in this essay when I seem to be telling you how something "is," please keep in mind that I mean to present no doctrinal truth. Neither "scientific" nor "theological" not "philosopical truth" is being claimed. I may appear to speak as if I am deeming something to be "true," but in these cases this way of speaking is only to save the writing from the encumberence of continuals "in my opinion," "as I experience it," "seems to be," etc. Please fill in these three qualifiers whenever you see me appear to say I am speaking of some kind of fixed knowledge. Please remember Zhuang Zi's "bu yi ding," nothing is for sure.

Another reminder may be appropriate here with reference to the term "I" indicating me the apparent writer: this work is the thought of many other people as well, most directly my editors, and indirectly, but no less important, the mystics of a tradition whose birth is lost long ago in the darkness of human time and perhaps pre-human time.

next page: here
start: here

End of "Concepts and Definitions" page

Has been cut from Introduction page:

Pragmatic and natural

"The truth is what works well." William James (p. 357)

I variously refer to the form of mysticism I am writing about and practicing as "natural" or "pragmatic;" these two terms emphasize different aspects of this empirically based practice. "Natural" provisionally identifies mysticism as a phenomenon that is ubiquitously present in the world around us, just as any other common so-called "naturally" occurring dynamic such as the behavior of matter or light.

"Pragmatic" identifies the approach toward mystical practice; it means that any method or conception, "real" or "imagined," that improves mystical aptitude will be applied to the effort. No method, dogmatic or non-dogmatic, is categorically ruled out. The existence and purported impact of so-called "supernatural" forces is neither ruled in nor out.

Unlike other forms of mysticism there is no need for any a priori conceptualization of "reality" that would suitably fit this practice into a coherent metaphysical paradigm. Mysticism appears to be an innately endowed ability of the human psyche, which operates to one degree or another irrespective of the practitioner's beliefs about the origins, underlying causes, or ultimate meanings of existence. In the natural or pragmatic approach the adept simply follows the universally innate trait found among all organisms, i. e. the desire to thrive, and takes this natural drive to the limits of one particular human's ability and whim.

(See also: Pray to whomever it may concern)

Old Contentment section:
"Circumstance cannot expel the sovereign joy of the sage." The Huainanzi
Setting personal contentment as the central purpose of spirituality would be viewed as a heresy by many religious traditions. To enjoy oneself is often seen as a relatively base motivation, paling before the spiritual heights of such ends as "self-realization", "enlightenment," or "salvation." But the attainment of personal satisfaction is precisely the most immediate aim of natural mysticism.
The accomplished mystic is nearly always in the emotional state of satisfaction; her effortless equanimity appears to be relatively unaffected by the world's chaotic flow of circumstances. This contentment is rooted partially in the mystic's perspective on the events that happen to her, and partially in the enjoyment of psychological immediacy, the heightened mode of awareness with which the mystic processes reality.
Conceptually, the mystic has realized that without exception, all of the events and entities which others call "good" and "bad," are essential pieces of a world that works only as a integrated whole. This whole would not exist as it is, if it lacked any of these interrelated pieces, either the ones which are perceived as fortunate or those seen to be disastrous.
The mystic further realizes that what she calls "me" would not exist without the world in exactly the condition it is in. Her precise identity is embedded in the unique attributes of the world she inhabits. And the answer to "why is there evil?," is that without "evil" the world would not only lack character, it would lack any animation. For without gain and loss, nothing can move. Such a world might make a lovely "still-life," but it would be a completely inert landscape.
A second conceptual element that contributes to the mystic's ability to be nearly continuously satisfied, is that she notices the usefulness of each moment of life. Within each moment, she is either content, or else she has found another opportunity to cultivate the increased ability to be content. Every unpleasant experience is valued because it provides a clue that can help her detect a needed change. And she has found that every experience, "good" or "bad", provides the essential material for psychic transformation.
The mystic's unshakable satisfaction is partially a function of how she perceives the world and her approach to the world. But the mystic's immutably positive attitude toward life, is actually more a function of the immediate psycho-neurological and spiritual dynamics that operate during her mind's processing of each moment of reality.
The mystical state involves a psychic process that takes place in the immediacy of each moment before any kind of conceptualization is formed. By entering the mystical state, the mystic continually encounters the immediacy of her world, and in so doing achieves a psychic condition that is called "ecstatic wholeness." "Ecstatic wholeness" is a visceral experience of the surrounding world as part of one's own person: The mystic senses her entire surroundings as a unified force that is grasped as "this right here," not "that out there." The radiant and resonating intensity of this intimate encounter with and embodiment of the world, reduces the experience of the specific content of any detail of that world, no matter how dramatic it would seem to be, to relative unimportance.
The sages' ability to have an undauntably positive experience of each moment of world was described by the mystic Zhuang Zi: "They were content if successful and content if unsuccessful." The nature and durability of this "ecstatic condition" cannot be entirely explained by conceptual constructs; the resplendent psychic glow arises primarily from the scarcely understood affective-visceral dynamics that transpire within each instant of mystical awareness.

Refining the subtle essence of contentment from emotional highs and lows
The mystical path commonly proceeds like a roller-coaster. An extreme up often foreshadows a nasty crash. Non-contingent contentment (the wish-fulfilling jewel) is not accomplished by trying to hold onto the highs nor escape the lows. It is captured rather by immersing the psyche within both highs and lows and distilling that subtle enduring glow of warmth which is born of a continual surrender to mystery.
See also: Depression

cut from surrender:

Even a small grip on the huge invisible field of force that surrounds us allows one to leap out of a paltry view of the world from afar; surrendering moves the mystic to an intimate proximity where she can fully absorb the inherent magnificence of existence. Some mystics identify the force to which they surrender as "God," others identify it as "nature." And some apophatics find that in order to gain the most intense relationship with this force, they are best to surrender the need to hold onto any positive identification of it.

The following is the introduction page:

Advisory for the mystical journey

The immediate world is too sudden and over-much with content. We pull back from it, recoil at its raw image; we halt the drama that constantly tumbles out of it. We must think our world in order to slow it down; to manage it we carefully box it into conceptualizations and thus decrease its overwhelming intensity.

The mystic is less heedful, eschewing the carefully groomed surface she plunges into the immediacy of life. She exposes her heart to the full radiance of each unmediated moment. With the flood gates released, the exquisite splendor of the world pours in, with all of its joy, poignancy, awe, and potential terror.

I suggest the mystical journey be initiated carefully. There is nothing to be gained from haste. Speed of success is directly correlated to patience. And the voyage has as much opportunity for disaster as it does for good fortune.

It is helpful to remember that one will not be able to further perfect oneself, unless one realizes that one is already perfect.

(See also: vulnerability, danger)

A primary objective for this presentation

My first objective in this writing is to assist myself and others fully grasp the following two points:

In the practice of mysticism the only thing that matters is the way you and I inhabit this immediate moment, the one here at hand now.

Everything you and I need to know about mysticism is inscribed within us; we only need to learn how to access the information.

The presentation that follows may help the reader learn how to better inhabit this moment. But neither this nor any other writing is essential to the task. What is essential is good humor, profound dedication, and complete openness. With these ingredients present, if a stage is reached where further guidance is needed, such guidance will arrive right on time.

Happiness, the purpose of apophatic mysticism

The task of apophatic mysticism is the cultivation of self-contentment. In the words of Zhuang Zi, the adept's goal is "zi le," reaching the kind of contentment that is invulnerable to circumstance.

Notice that this purpose is one of the here and now, and it is based in natural desire, not on any a priori belief system. It is empty of metaphysical speculation: its foundation is experiential not doctrinal. Its authority is heart, not scripture. The immutable satisfaction of the apophatic mystic arises from process not promise, experience not belief.

Apophaticism and religion

The practice of apophatic mysticism works effectively whether it is practiced within or outside of a doctrinal religious system. This web site will treat apophatic mysticism as it is practiced outside of any doctrinal system of "truth." For purposes of brevity I will refer to this non-doctrinal apophatic mysticism as simply "apophatic mysticism," but here remind you the reader that an apophatic tradition exists both inside and outside of various theological systems of belief.

Is this apophatic mysticism religious?

Should one consider this non-doctrinal apophatic mysticism to be religious? It might be, if what we mean by religious practice is the development of trust in a reliable approach to our world, an approach which continually brings us satisfaction no matter what comes our way.

My own belief system

I believe there is a singular dynamic embedded in the natural world of phenomena which surrounds us. And if we intimately engage this dynamic we will feel secure and content no matter what happens to us.

There is a Chinese expression: Qing jing wei tian xia zheng: "With clarity and inner serenity everything under heaven falls into place"

Apart from this I have no beliefs, which also means I have no disbeliefs. Well maybe one: I believe that your beliefs and disbeliefs are probably as plausible as mine.

next page: here (next is the c & d page)

************EDIT POINT**********************

above: end of current editing section)))))))))

Babble: Babble has been moved to here