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Whole-person psychology puts forward the ideas of "great health", "spiritual health" and "great self realization", which are not only not passive water, no wood, but also left and right, covering a wide range. In order to gain a deeper understanding of these ideas, here is our relationship with the concepts of "mysticism", "mystical experientialism", and "ecology of survivalism". </h1>
The so-called "mysticism" expressed in English, which was generally translated as "mysticism" in China before, is an important part of world culture. Chinese scholar Wang Liu'er believes: "The rational, objective, and scientific study of mysticism began with the rise of religious studies in the second half of the nineteenth century. In the past, mysticism, whether in the West or the East, as part of various national cultures, religions, philosophies, literature and art, was not treated as an object as a whole.
In terms of national culture, a large number of popular works on mysticism are mainly the excavation, collation, interpretation and renovation of various types of secret books, as well as the private transmission of various mysterious knowledge and Qi men Taoist techniques, transformation and innovation, and often accompanied by various apocalyptic doctrines, estimating misfortunes and blessings, predicting catastrophes, disasters, terrors, and so on.
In terms of religion, such writings are often the witness descriptions of how believers perceive, meet, communicate, and unite in their religious experiences, or discuss and annotate the doctrines of mysterious knowledge in various Buddhist scriptures, holy books, and catechisms and creeds, or explain how to achieve a highest understanding that cannot be achieved by human understanding or sensory experience through prayer and repentance, meditation meditation, meditation and contemplation, asceticism, path purification, and various methods of practice, practice, and cultivation.
Philosophically, most of these works use metaphysical speculation or transcendental intuition to explore the initial causes of everything in heaven and earth or the ultimate meaning of life in the universe; in literature, art, music and painting, there are many works that express personal inner experience, which can be called aesthetic mysticism.
These traditional writings on mysticism themselves, in fact, often constitute a new tradition of mysticism and become its expression in various epochs, some of which have also risen to the level of new classics of mysticism, and some authors are worshipped as masters of mysticism. In fact, mysticism also relies on these traditional annotations, interpretations, discussions, and extensions, and gradually develops, perfects, and forms a system. (Wang Liu'er, "The Status of Modern Mysticism Research," Studies in World Religions, No. 3, 2001, p. 125.) ）
Wang Liu'er's view is a relatively comprehensive generalization. He further pointed out: "In terms of philosophy, there are systematic theories of the unity of heaven and man, the philosophy of Lao Zhuang, the theory of yin and yang, Plato's theory of ideas, neo-Pythagoreanism, Neoplatonism of Plotino, the pantheism of Halachi, the doctrine of the individuation of Shang-Karra, the new Vedanta doctrine of discernment, and so on. It is worth noting that historically, philosophical mysticism is often the theoretical expression of religious mysticism, and the two are often entangled and intertwined. (Wang Liu'er, "The State of Modern And Contemporary Mysticism Research," Studies in World Religions, No. 3, 2001, p. 126.) We can see the breadth and depth of the so-called "mysticism."
Wang Liuer further summarized the research of Chinese scholars: "As the core and mystery of religion, as a part of national culture, in recent years, it has received the attention and attention of some scholars in China, and has achieved considerable research results, accumulating considerable research materials, mainly focusing on three aspects:
The first is the translation of classics, such as the Fifty Upanishads (translated by Xu Fancheng, China Social Sciences Press, 1984); Lian Huasheng: The Book of the Death of Tibet (translated by Xu Jinfu, Religious culture publishing house, 1995); Adin Stanzez's interpretation: Abbott (translated by Zhang Ping, China Social Sciences Press, 1996); Qiao Dibotuo: "Treatise on the Holy Teachings" (translated by Wu Baihui, The Commercial Press, 1999); etc.
The second is the translation of classic works and research works, such as Suzuki Daikon: "The Mystical Religion of Ye religion and Buddhism" (translated by Xu Jinfu, Taiwan Zhiwen Publishing House, 1984); Martin Buber: "I and You" (translated by Chen Weigang, Sanlian Bookstore, 1986); Pascal: "Thoughts" (translated by He Zhaowu, Commercial Press, 1987 edition); Suzuki Dahun, Fromm, Martino: "Zen and Psychoanalysis" (translated by Wang Leiquan and Feng Chuan, Guizhou People's Publishing House, 1988) Mirch Eliade: Mysticism, Witchcraft, and Cultural Customs (translated by Song Lidao and Lu Qi, Guangming Daily Press, 1990); Jeffrey Palindel: Mysticism in World Religions (translated by Shu Xiaowei and Xu Hookyao, China Today Publishing House, 1992); H. Ott: Unspeakable Speech (translated by Link and Zhao Yong, Sanlian Bookstore, 1994); S. Weiyi: In anticipation (translated by Du Xiaozhen and Gu Jiaxuan, Sanlian Bookstore, 1994) Nikolai Cusa: On the Hidden God (translated by Li Qiuzhi, The Christian Jungle of Daofengshan, Hong Kong, 1994); Rudolf Otto: On the "Sacred" (translated by Cheng Qian and Zhou Bangxian, Sichuan People's Publishing House, 1995) ;(to name) Dionysius: "Mystical Theology" (Translated by Bao Limin, Sanlian Bookstore, 1998); Hölderlin: The Collected Works of Hölderlin (translated by Dai Hui, The Commercial Press, 1999); G.G. Soren: The Mainstream of Judaism Mysticism (Tu Xiao non-translation). , Sichuan People's Publishing House, 2000) Jung: The Psychology of Oriental Meditation (translated by Yang Shubin, Social Sciences Academic Press, 2000); Milhi Eliade: Immortality and Freedom: Western Interpretations of Yoga Practice (Edited by Zhang Xianglong, translated by Wu Xishen, China Zhigong Publishing House, 2001); Andrew Loth: The Spiritual Fountain of Theology: The Origins of the Christian Mystic Tradition (edited by Zhang Xianglong, translated by You Guanhui, China Zhigong Publishing House, 2001); Paul Fairdayn: Encountering God in Love: Lusbruck and His Mysticism (edited by Zhang Xianglong, translated by Chen Jianhong, China Zhigong Publishing House, 2001) Jonathan Edwards: The Affection of Faith: Christian Nature before God (edited by Zhang Wanlong, translated by Du Liyan, China Zhigong Publishing House, 2001), etc.; and related contents scattered in Western religious studies, such as the "Religion and World Series" of Sichuan People's Publishing House, Mary Joe Meadow's "Psychology of Religion", some chapters in Jou Hick's Interpretation of Religion, and related important research works, such as Fraser: "Golden Branches" (translated by Xu Yuxin, Wang Peiji, Zhang Zeshi, China Folk Literature Publishing House, 1987); Levi-Bryuer: Primitive Thinking (translated by Ding You, Commercial Press, 1986); Malinowski: Witchcraft, Science, Religion and Mythology (translated by Li Anzhai, China Folk Art Publishing House, 1986), etc.
The third is the study of various religious mysticism, such as shamanism, Zen Buddhism, Tibetan tantra, and mysticism in Taoism, as well as yoga and Krishna worship in India, Kabala and Hasidism in Judaism, mystical theology and hermitism in medieval Christianity, Sufism in Islam, etc.; if we take into account the rearrangement and reinterpretation of the complex mystical culture, such as the books in the Four Libraries, from the recitation, the spells, the numeracy, the feng shui, astrology, the inner and outer Danism to the body, there are many such works and articles. (Wang Liu'er, "The State of Modern Mysticism Research," Studies in World Religions, No. 3, 2001, p. 139.) ”
The study of Wang Liu'er's above paper is a good combing and overview, which provides clues for China's further study of "mysticism". But his dissertation does not address many of the achievements of world psychology, such as the "posthuman psychology" (transpersonal psychology) that emerged from the United States at the end of the last century, and the "integration science" represented by Ken Wilbur.
Wang Liu'er's paper also does not touch on the creative and innovative part of the research of Chinese scholars. For example, some of the views of Chinese scholar Zhang Xianglong:
Mr. Zhang Xianglong believes that the English "mysticism" of "mysticism" has long been the general Chinese translation of "mysticism". This translation does not convey the true and accurate meaning of the term "mysticism" in its development and change. He points out that it is inappropriate to translate "mysticism" as "mysticism": "Almost all 'mystic' or advocates of 'mysticism' are strongly opposed to allowing any 'isms' (conceptual theories, styles, and institutions) to dominate and explain their spiritual pursuits." What they seek is an original experience that goes beyond any ready-made concept; an experience of communication with God or the Great Spirit in Non-Christianity, especially in eastern cultural traditions, in Christianity (mainly pre-Reformation Christianity and post-Reformed Catholicism), which can be said to be connected with Godhead; and in non-Christian, especially in Eastern cultural traditions, it is the experience of source reality (Brahma-self, Tao, Buddha-nature). In this way, calling it an 'ism' is contrary to its meaning. In addition, in today's Chinese circles, 'mystical experientialism' seems to have a strong anti-rational tone, and in many contexts it is no longer a neutral word, but a negative word. Translating 'mysticism' as 'mystic experientialism' avoids this unnecessary stereotype. ”
Mr. Zhang Xianglong emphasizes here the openness of thought, freedom, and vivid experience. Regardless of whether all those who use or advocate "mysticism" oppose any "ism" to constrain their spiritual pursuits, an openness to mystical experiences has become a powerful trend in many Discourses, especially in the field of psychology. This is the case with humanistic psychology, represented by Maslow and others, and humanistic psychology that has been carried forward in the future. When we read Maslow's work, we find that although he also uses the word "mysticism," he also refers to a tendency to value spiritual experiences, mystical experiences, which is quite different from those of conservative, conformist, anti-rational, and anti-scientific tendencies, and that it would be inappropriate to translate it as "mysticism" according to the old custom.
Maslow talks more about the "peak experience," a concept that is more acceptable to the general public. He sees the mystical experience as also a "peak experience." He also proposed concepts such as the "Jonah complex" and "transcendent pathology" to address this aspect. He vividly uses the aphorism "Measure your height in a room less than 1.5 meters high, and everyone does not exceed 1.5 meters" to express the importance of human development and open mind. I think one of the most important properties of mystical experientialism is openness.
Ken Wilbur's views and positions on mystical experiences are similar to Maslow's, and he is also quite characteristic in his arguments. He said: "Valuing the mystical experiencers requires that you not trust any one thing, and they ask you to conduct a series of experiments with your own awareness and experience." Your mind is your laboratory, and meditation is your experiment. After trying it yourself, compare the results with other people's experiments. ”
Some people think that the "mystical experience" of those who value mysterious experiences is not true. Ken Wilbur responded: "I agree that the mystical experience is not necessarily more certain than other direct experiences, but this argument, far from disparaging the mystical experience, elevates it to an equivalent status with other experiences." In other words, if you are against mystical experience, you must be against all empirically based knowledge, including empirical science. For example, I think I'm looking at the moon, but I might be wrong; physicists think electrons exist, they might be wrong; critics think Hamlet was written by someone named Shakespeare, and they might be wrong. So, how can we understand? It must be examined from more experiences – and this is what historically valued mystical experiencers have been doing. ”
In fact, the meaning of the term "mysticism" they used seems to be closer to "the tendency to focus on the study of mystical experiences." But if it is translated in this way, it seems too long, let's translate it as "mystical experiential theory". However, I will rephrase "mystic" slightly to "valuing the mystical experiencer."
Corresponding to "mysticism," I translate "esotericism" as "esotericism" and "esoteric religions" as "esoteric religion." The original translator translated "esoteric religions" as "secret religions" and "esotericism" as "secretism." As Ken Wilbur said, "Mystical experientialism or esoteric experientialism does not mean that it is secret, but rather direct experience and awareness." Esoteric religion requires not to be superstitious or to follow any dogma blindly; on the contrary, it requires experimentation with one's own perceptions. Like all outstanding sciences, it is based on direct experience, never superstition or hope. In addition, it must be publicly tested or approved by a group of people who have personally done the experiment, which is a retreat. So, the main meaning of "esoteric" is to be opposed to "secular" rather than "public", emphasizing the need for retreat through a difficult process, emphasizing the esoteric rather than the secrecy. In addition, if "esoteric religions" are translated as "secret religions", it is easy to confuse with "Tantra".
Regarding this research, Chinese scholar Lu Feng has opened up a new path and put forward another formulation from the perspective of ecology, that is, the concept of "generative ecology". He proposed: "Ecologism does not have to be expressed as mysticism, but ecologism must oppose the physicalist worldview and scientist methodology (the model of the glorious modern analytical and critical method), and point out that only ecology can guide us out of the dilemma of modern thought, and thus out of the global ecological crisis." (Lu Feng, Scientism, Ecology and Mysticism, People-Oriented and Socialism with Chinese Characteristics, p. 322.) ）
He also pointed out: "Ecology only needs to be married to generative (or organic) theory, not to mysticism." Generative theory no longer presupposes the dichotomy between essence and phenomenon, no longer asks what constitutes the essence of all things or the 'brick of the universe', nor does it set a dichotomy between form and content, but considers nature to be endless, in the words of Prigogine: "Nature does involve the creation of unpredictable novelties, in which possibilities are richer than reality." The creation of nature is manifested as the evolution of natural things, and its typical manifestation is the evolution of various creatures on earth and the evolution of the whole earth. Modern cosmology also tells us that since the Big Bang, the evolution of the universe has been a process of constantly generating new elements. We can understand some of the mysteries of nature through various sciences, but it is never possible to gradually approach the full grasp of the mysteries of nature by discovering some pure form of mathematical structure, because there is no eternal and unchanging 'being', form, idea, or essence for us to grasp, and everything is in the process of becoming. (Lu Feng, Scientism, Ecology and Mysticism, People-Oriented and Socialism with Chinese Characteristics, p. 323.) ）
These views of Mr. Lu Feng are consistent with our views above.
He pointed out clearly: "As long as a doctrine acknowledges that nature is mystical, is it mystic?" Wrong! It must be further asked how it recognizes the mystery of nature. If we think that merely asserting that nature is forever hidden in infinite mysteries is mysticism, then we have to admit that generative ecology is mysticism. But it is inappropriate to define mysticism in this way. (Lu Feng, Scientism, Ecology and Mysticism, People-Oriented and Socialism with Chinese Characteristics, p. 324.) ）
We can see that his reference to "generative ecology" is of great value in order to distinguish between the use of the term "mysticism", to highlight today's new understanding of mystical experiences, and to the view of the continuous evolution and development of human nature. ；
Mr. Lu Feng pointed out critically: "Man is the spirit of all things, the most complex being in nature (at least the atheist holds this view)." If the essence of man is also clearly grasped by science, and the understanding of man is also laid on the basis of physics, then what else can go beyond the intellectual vision of physicalism? However, science in the 21st century is long gone. A group of scientists, represented by nobel laureate Prigogine, have categorically rejected reductionist physicalism and clearly expressed a generative worldview. This worldview is obviously the same worldview that Whitehead, Bergson and others have expounded. Whitehead said: Nature is a constantly changing pulsating organism, and "the universe is the creation of new things (acreative advance into novelty)." Whitehead admits that his 'philosophy of the body' seems to be closer to some branch of Indian or Chinese thought than to the ideas of West Asians or Europeans. Traditional Chinese Taoists and Confucians believe that "the great virtue of heaven and earth is born", and they all believe that nature is endless. (Lu Feng, Scientism, Ecology and Mysticism, People-Oriented and Socialism with Chinese Characteristics, p. 325.)
In today's globalized world, traditional Chinese culture and Oriental culture are receiving more attention, and we will find that these views of Mr. Lu Feng are very resonant and inspiring:
"The ecology of generative theory will warn people not to conceive of the whole mystery of nature as a mathematical structure or logical system (that is, the eternal and unchanging form); not to think that after the discovery of certain fundamental axioms, truth will continue to accumulate in a logical system; not to think that knowing the elementary particles, fields, black holes, etc., know the composition of all things; do not think that knowing the double helix structure of genes grasps all the secrets of life; do not think that human beings can do whatever they want in the universe with the growth of scientific and technological power.
The ecology of generative theory will remind us that man is limited, fragile, dependent on nature, specifically dependent on the ecological health of the earth, if the non-human creatures on the earth can not live, man can not live; because nature always hides infinite mysteries, so the greater the intensity of human intervention in natural things, the more serious the unpredictable consequences of their intervention activities, or the greater the reaction of natural things to human beings; because man can never change its finiteness and fragility. Therefore, with the growth of the power of conquering science and technology and the intensification of human intervention in natural objects, it will one day reach such a point - the reaction of natural objects to human beings has reached the 'order of magnitude' of complete destruction of human beings, or the consequences of human intervention in natural objects have reached a level that they cannot bear. Ecology clearly tells us that the carrying capacity of the earth's biosphere is limited, and if the destruction of the biosphere by human economic activities exceeds its carrying capacity, the biosphere will be destroyed, and if the biosphere is destroyed, human beings will be destroyed. (Lu Feng, Scientism, Ecology and Mysticism, People-Oriented and Socialism with Chinese Characteristics, p. 326.) ）
These views are also a powerful critique of the limitations of physical scientism and scientism.
