The Explanation of Introvertive and Extrovertive Mystical Experience

In this universe in that respect is iodine continuous substance on every unconditional of existence. Physic eithery this universe is unmatchable: there is no residue between the Sun and you. The scientist will tell you that to say otherwise is with step to the fore meaning. There is no real difference between this tabular array and me: the table is one point in the mass of outlet, and I am another point. Each form names, as it were, one whirlpool in the infinite maritime of matter. . . . There is no such thing as my body or your body except in words. Of the one huge mass of matter, one point is called a moon, another a sun, another a man, another the earth, another a plant, another a mineral. non one is constant, just now everything is changing, matter eternally forming and disintegrating.

So it is with the midland world. Matter is represented by the ether; when the action of prana is closely subtle, this ether, in a finer state of vibration, will represent the mind, and there it will be still one incessant mass (Vivekananda 594).

To be sure, the purely mental faculty of concentration, which is a feature of "inner" life, is employed to arrive at this superconsciousness. However, Vivekananda's description also belongs to sense take care. He says that one's body can be used to emulate the planetary fullness by bureau of "subtle vibration," and further, that "the whole universe is composed of subtle vibrations" (Vivekananda 594). Stace points out a connection between such an interpretation and pantheism, but the point with rega

Shyam finds oneness in emptiness more than in substance, and his focus is more on pure consciousness than on the phenomenal world. And whereas Vivekananda sees the oneness of matter as ever changing, Shyam sees oneness, in its character as crowning(prenominal) Reality, as unchanging. This is consistent with Stace's description of introvertive mystical experience as "emptied of all empirical content, 'unitary' because there is no multiplicity. It is and then 'the One,' and the One has no other" (Stace 89). For Shyam, whatsoever is unchanging represents the real, and whatever is significant and changes is unreal.

However, when the mind attaches to what is ultimate and unchanging and therefore real, what is framework can, by manner of the mind's power of attachment to the ultimate, achieve earth: "For the real self-importance that is your Universal Mind, when it is unmanifest is without any substance, and out of this universal Power of the mind every power comes." This transformation of material and mental reality is to come about by way of meditation. Shyam continues:

rd to Oneness is that what the body can do and experience, in physiological or mental states of subtle vibration, is what the experience of universe is as well. That is the source of Vivekananda's statement that "even in the universe of archetype we find unity; and at last, when we get to the Self, we know that the Self can only be one. . . . Even in manifested drift there is only unity" (Vivekananda 595). The objective experience, or resolution, of all of this, is called prana, and Vivekananda asserts that prana can be variously quiescent or energized, which implies that the unmarried can practice, control, or spontaneously enter mystic states of consciousness. The resulting kind with the world is to regard whatever seems phenomenally other than oneself as identified or even identical with oneself. Vivekananda says that the "infinite ocean of energy . . . is the common birthright of every being" (597). then the individual eg
Order your essay at Orderessay and get a 100% original and high-quality custom paper within the required time frame.