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References
Steven T. Katz, ‘Language, Epistemology, and Mysticism’ inMysticism and Philosophical Analysis, ed. by S. Katz (New York: Oxford University Press, 1978), pp. 22–74.
Walter T. Stace,Mysticism and Philosophy (Philadelphia: J. B. Lipincott, 1960), p.31.
R.C. Zaehner,Mysticism: Sacred and Profane (New York: Oxford University Press, 1961), P.28, 168, 151.
Ninian Smart, ‘Interpretation and Mystical Experience’,Religious Studies’ October, 1965), 81.
William J. Wainwright, ‘Interpretation, Description, and Mystical Consciousness’,Journal of the American Academy of Religion XLV (September, 177), 1004.
Katz, ‘Language, Epistemology, and Mysticism’,, pp.30.
Bruce Garside, ‘Language and the Interpretation of Mystical Experiences’,International Journal for Philosophy of Religion 111 (Summer, 1972), 99.
For those who eschew negative definitions, it need only be pointed out that some terms are simply, negative in meaning, ‘reality’ and its variants following exactly the same pattern as ‘consciousness’ and its variants. As J. L. Austin has shown in ‘Other Minds’ (see pp. 54–57 of Austin’sPhilosophical Papers), to say of any x that x is real is to deny, depending on the situation, that it is stuffed, a dummy, an hallucination, and so forth.
A. J. Ayer makes this claim inLanguage, Truth and Logic see pp.90–94), though he later repudiates it (in, for example,The Foundations of Empirical Knowledge.)
This claim is to be found, in a somewhat implicit form, in J. L. Austin’s ‘Other Minds’ (see pp. 58–65 ofPhilosophical Papers).
From Sermon 22. See Walter T. Stace,The Teachings of the Mystics (New York: New American Library, 1960), p.157.
Agehananda Bharati,The Light at the Center: Context and Pretext of Modern Mysticism’ (Santa Barbara: Ross Erikson, 1976), p.48.
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Kessler, G.E., Prigge, N. Is mystical experience everywhere the same?. SOPH 21, 39–55 (1982). https://doi.org/10.1007/BF02782685
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DOI: https://doi.org/10.1007/BF02782685