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From Prudence to Morality

From Prudence to Morality A Case for the Morality of Some Forms of Nondualistic Mysticism Daniel Zelinski [M]ystical consciousness should be, for those who possess it, a powerful motive and impulsion towards ethical, and therefore towards social, action. —Walter Stace, Mysticism and Philosophy [M]ystical-monistic experience…inevitably exists in tension with any socially defined ethical system. —Jeffery Kripal, Crossing Boundaries, “Debating the Mystical as the Ethical: An Ideological Map“ Since the advent of modern academic studies of mysticism, the moral status of nondualistic mysticism has been a center of debate. The charge that nondualistic mysticism is essentially amoral stems from a perceived conceptual tension between nondualistic mystical awareness, an awareness of some particular conception of the divine as an all-pervasive unity within which there are no distinct substances, and the social character of morality. Proponents of this position claim that in leaving behind all substantial distinctions between individual persons, these mystics also leave the realm of morality. 1. Ideal Foundationalism The position that nondualistic mysticism is essentially amoral stands in sharp contrast to the views of many early scholars of mysticism, such as Walter Stace and Sarvepalli Radhakrishnan. They both saw nondualistic mystical awareness as providing a foundation for love and compassion. In the introduction http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Archiv für Religionsgeschichte de Gruyter

From Prudence to Morality

Zelinski, Daniel
Archiv für Religionsgeschichte , Volume 9 (1): 28 – Dec 18, 2007
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Publisher
de Gruyter
Copyright
©2012 by Walter de Gruyter GmbH & Co.
ISSN
1868-8888
eISSN
1868-8888
DOI
10.1515/9783110198737.1.143
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Abstract

A Case for the Morality of Some Forms of Nondualistic Mysticism Daniel Zelinski [M]ystical consciousness should be, for those who possess it, a powerful motive and impulsion towards ethical, and therefore towards social, action. —Walter Stace, Mysticism and Philosophy [M]ystical-monistic experience…inevitably exists in tension with any socially defined ethical system. —Jeffery Kripal, Crossing Boundaries, “Debating the Mystical as the Ethical: An Ideological Map“ Since the advent of modern academic studies of mysticism, the moral status of nondualistic mysticism has been a center of debate. The charge that nondualistic mysticism is essentially amoral stems from a perceived conceptual tension between nondualistic mystical awareness, an awareness of some particular conception of the divine as an all-pervasive unity within which there are no distinct substances, and the social character of morality. Proponents of this position claim that in leaving behind all substantial distinctions between individual persons, these mystics also leave the realm of morality. 1. Ideal Foundationalism The position that nondualistic mysticism is essentially amoral stands in sharp contrast to the views of many early scholars of mysticism, such as Walter Stace and Sarvepalli Radhakrishnan. They both saw nondualistic mystical awareness as providing a foundation for love and compassion. In the introduction

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Archiv für Religionsgeschichte – de Gruyter

Published: Dec 18, 2007

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