The tenet of religion dwells on the boundary that exists between mystics and thought in the unstable, tenuous, and difficult to identify human culture. The teachings and lineages define cults, notions, practices that are synergetic within a self contained system.
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This analytical treatise attempts to explicitly explore the mystical aspects of Judaism, Islam, Christianity, Hinduism, and Taoism as explained by learned scholars such as Elliot Wolfson, Peter Awn, and Eric Yudelove. Specifically, the paper explores the above concept in relation to mysticism, struggles and challenges, and purification practices meant for the mind and the body.
Mystical aspect of religion
The scholars discuss the philosophical orientation of religion on semi divine and divine links within the traditional mystics. They explore complex questions and beliefs of the religion in the doctrinal age.
The development and transformation of these different religious affiliations are presented as venerating different deities that climax with unique interactive hierarchies. On the basis of religion, the scholars are specific on spirit-medium and shared grounds. Besides, versifications are introduced from different scholarly views on the ‘cultivational’ perspectives.
These scholars are outstanding in the field of religious research with their deep sensational thoughts on mystics. As a matter of fact, the scholars have created their own thought on religious mysticism as determined by ethics, their determinants, and accompanying premises.
In his comprehensive reflection, Wolfson adopts deontological approach which base mysticism on intrinsic characteristics, with consequences being a negligible influence on the same.
Awn builds what is commonly referred to as ‘purification practices for mind’ and is actively functioning on self realization and naturalism. Awn looks into the good will, proper motive, first and second categorical imperatives, and immorality as a component of irrationality in his philosophical reflection on religion.
Yudelove covers the aspects of practical wisdom, ontology and axiology, pleasure, and contemplative faculty as part of struggles associated with traveling an esoteric path.
In analyzing religion, the scholars opine that the only intrinsically and unqualifiedly mystic is religious deity. They assert that the wit, intelligence, and judgment are generally of good value to human life but might turn out to be timid when employed for bad rationale.
Specifically, Awn is categorical that the aspect of religion is but just a disposition since it functions around action oriented teleological system. Therefore, Awn denotes his premise from the fact that all rational things often aim for ‘religious deity’ through action oriented respect, mutual coexistence, and deeply entrenched social values.
Yudelove presents rudimentary beliefs which fascinates especially on the functioning periphery of religious mysticism. He is philosophical and very sophisticated in clarifying what the society might consider the ideal religious culture.
Yudelove further delineates virtue as readiness and the inclination to jump into action with situational excellence despite the circumstances of religion. Therefore, excellence in this case is the average between duo extremes; deficiency and excess in the struggles.
It is self-evident that the cosmos philosophy attempts to ensure a perfect religion society. In such endeavors, conflicts might arise due to different ideologies yield by the religious mysticism between different religions. Wolfson bases his argument on the mind and the body which strongly supports maximum utility.
In this case, an action or belief would be right if it brings greatest happiness to the greatest majority. Thus, abstract beliefs should explain general convictions which should explain specific judgments in religious mysticism.