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‚‰ÓÂ
ÌÈÓÚÙ· ÌÚÙ‰ ≤
˙¯Â˜È·Â ÌÈÂÈÚ
— ‚„¯È· χٯ È·¯Ï ÌÈ„ÂÓÈÏ ÔÂ˘Ï ÏÚ ±≤π
ÔÓÓ Ô¯‰‡ Ø ¯˘‡–¯· ‰˘Ó ˙¯Â„‰Ó
˙¯˜ÈÒ
˙ÂÈ„¯ÙÒ ˙ÂÏȉ˜ ÏÚ „ÂÓÈÏ ¯ÙÒ ÏÚ Ò˜ÂÙ ¯Ó˙ ±¥∑
‰‡Â˘·
‰Ï·˜‰ Ï˘ ‰Èˆ˜ÈÙÈËÒÈÓ‰
˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ÒÂ˙ÈÓ‰Â
Ò‰ ÊÚ·
¨Ìȯ˘Ú‰ ‰‡Ó‰ Ï˘ ‰Â˘‡¯‰ ˙ȈÁÓ· ÈÓ¡ ¯˜ÁÓ ‰„˘Î ¯ˆÂ˘ ¨˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ¯˜Á
‰ÈÏÙȈÒÈ„Î Ìȯ˘Ú‰ ‰‡Ó‰ Ï˘ ‰ÈÈ˘‰ ˙ȈÁÓ· ÒÒ·˙‰ ¨ÂÈ„ÈÓÏ˙ ÌÂÏ˘ Ì› ÷¯‚ È„È ÏÚ
¨È·¯ÚÓ‰ ÌÏÂÚ· ÌÈ·¯ ÌÈÈÓ„˜‡ ˙„ÒÂӷ χ¯˘È· ˙‡ËÈÒ¯·È‡‰ Ïη ˙È˙¯˜ÂÈ ˙ÈÓ„˜‡
Ô˘‡¯·Â ˙¢ ˙ÂÈ˙·¯˙ ˙ÂÚÙÂ˙˘ ‰Á‰‰ ÏÚ ˙˙˘ÂÓ ‰Ê ¯˜ÁÓ ‰„˘ ≤Æ˙ȯ·‰–˙ˆ¯‡· ¯˜ÈÚ·
‡ˆÂÈÎ ˙¯Á‡ ˙ÂÚÙÂ˙ ‰Ù¯ȇ Á¯ÊÓ ˙„ÈÒÁ ¨Ê΢‡ ˙„ÈÒÁ ¨˙ÂÏÎȉ‰ ˙¯ÙÒ ÔΩ ‰Ï·˜‰
Ï˘ ‰ÈÂÂÁ ‡È‰ ÂÊ ‰ÚÙÂ˙ Æ˙ÈÏÒ¯ÂÂȇ ˙ÈËÒÈÓ ‰ÚÙÂ˙ Ï˘ ÈÙȈÙÒ È„Â‰È ÈÂËÈ· Ô‰ ®‰Ï‡·
˙ÒÙ˙ ¨È„ÂÁÈÈ ‰Ú„Â˙ ·ˆÓ· ‰Î¯Ή ¨˘‚ÙÓ‰ ˙ÈÈÂÂÁ ¨˙ÈÊÈÙËÓ Â‡ ˙ȉÂχ ˙Â˘È ÌÚ ˘‚ÙÓ
‰˘Ó ȯ·„· ˘È ‰˜ÈËÒÈÓÏ ÂÊ ‰˘È‚ Ï˘ ˜‰·ÂÓ ÁÂÒÈ Æ˙È˙„‰ ‰ÈÂÂÁ‰ Ï˘ ‰‡È˘Î ‡ ‰˙ȈÓ˙Î
∫ßÌÈ˘„Á ÌÈ˷ȉ ∫‰Ï·˜ß ¯ÙÒ· τȇ
Æχ‰ ÌÚ „ÂÁȇ‰ ˙ÈÂÂÁ ‡È‰ ‰˜ÈËÒÈÓ‰ ˙ȈÓ˙ ¨˙„‰ ˙ȈÓ˙ ‡È‰ ‰˜ÈËÒÈÓ‰ ̇
‰‡È˘Ï ÌÈ˙ÚÏ ‰ÚÈ‚Ó ¨‰˜ÈËÒÈÓ‰ ˙¯ˆ ·Â¯ ˙‡ ˙ÈÈÙ‡Ó‰ ¨ÌÈÈ˙„‰ ÌÈÈÁ‰ ˙ÓˆÚ‰
˙ÂÈÂ˘È ÌÚ „ÂÁȇ ÈÒÁÈ Ï˘ Ìȯ‡È˙· ÚÈÙÂÓ È˙¯ÙÒ‰ ÔÈÈÂËÈ·˘ ¨˙ÂÈÚ·Ë–ÏÚ ˙ÂÈÂÂÁ·
≥
ÆÂÓˆÚ Ï‡‰ ÌÚ Û‡ ÌÈÓÚÙÏ ˙ÂȇÏÈÚ
ËÒ‚‡· ÌÈÏ˘Â¯È· ÌÈȘ˙‰˘ ¨˙„‰È‰ ÈÚ„ÓÏ ¯˘Ú ‰Ú·¯‡‰ ÈÓÏÂÚ‰ Ò¯‚˜· È˙‡ˆ¯‰ ÏÚ ÒÒÂ·Ó ‰Ê ¯Ó‡Ó ™
Ï˘ ˙ÂËÂÈË Â‡¯˜˘ ¨¯·Á Á¯ ‰‡È¯Ó ÔÂ¯Ó ˙ȯ ¨¯·Á ÔÁ ¨È¯¯‰ Ï·ÂÈ ¨¯˜‰ χÂÈÏ ‰„ÂÓ È‡ Æ≤∞∞µ
ÆÈ˙‡ ÂÓÈÎÒ‰ „ÈÓ˙ ‡Ï ̇ Ì‚ ¨È˙ÂÚË ˙‡ „„ÁÏ ÈÏ Â¯ÊÚ ˙·¢Á ˙¯ډ ÈÏ Â¯ÈÚ‰ ¨‰Ê ¯Ó‡Ó
Æ≤∂µ ßÓÚ ¨Â˜ÂÙ ±
Æπ¥≠π± ßÓÚ ¨ÌÈÈÓ„˜‡ ÌÈ„ÂÓÈÏ ¨Ï„ȇ ∫‡¯ ‰Ï ‰˙ÎÊ˘ ‰·¯‰ ‰¯˜Âȉ ÂÊ ‰ÏÂÎÒ‡ ÏÚ ≤
Ƶ≥ ßÓÚ ¨‰Ï·˜ ¨Ï„ȇ ≥
Ì˙¯ˆÂÂÈ‰Ï ÒÈÒ· ‰˘ÓÈ˘ ¨‰¯˘Ú Ú˘˙‰ ‰‡Ó· ‰Ù¯ȇ· ‰˘·‚˙‰˘ ¨‰˜ÈËÒÈÓ‰ Ï˘ ÂÊ ‰ÒÈÙ˙
˙ÈÏÒ¯ÂÂȇ ‰ÚÙÂ˙Î ‰˜ÈËÒÈÓ‰ ¯˜Á· ˙˜ÒÂÚ‰ ˙ÂÈÓ„˜‡ ˙ÂÈÏÙȈÒÈ„ Ï˘Â ¯˜ÁÓ ˙„˘ Ï˘
Âχ ˙ÂÈÓ„˜‡ ˙¯‚ÒÓ· Æ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ˙ӂ„ ¨˙ÂÈÙȈÙÒ ˙ÂÈËÒÈÓ ˙¯ÂÒÓ ¯˜Á·Â
Ô‰ ‰Ï‡ ˙ÂÚÙÂ˙˘ ÌÈÁÈÓ ‰˜ÈËÒÈÓ ‰È¯Â‚Ë˜Ï ˙¢ ˙ÂÈ·¯˙Ó ˙ÂÚÙÂ˙ Ìȯ˜ÂÁ ÌÈÎÈÈ˘Ó
ÆÈË„ˆÒ¯Ë‰ ‡ ȉÂχ‰ ÌÚ ˘‚ÙÓ Ï˘ ÔÙ„ ˙‡ˆÂÈ ˙ÂÈÂÂÁÏ ¨‰˜Â„‰ ‰˜ÈÊ· ˙„ÓÂÚ Â‡ ¨ÈÂËÈ·
˙˙È ‰È‡˘ ¨˙Ù˙Â˘Ó ˙Â‰Ó ˙ÂÈËÒÈÓ‰ ˙ÂÚÙÂ˙Ï˘ Ìȯ·ÂÒ ‰˜ÈËÒÈÓ‰ ȯ˜ÂÁ˘ ¯Á‡Ó
¯˜ÁÓ· ˘Ó˙˘‰Ï ˘È˘ ÌÈÚÂË Ì‰ ¨ÌÈÈ‚ÂÏÂÎÈÒÙ ÌÈÈ˙¯·Á ¨ÌÈÈÏÎÏÎ ÌÈÓ¯Â‚Ï ‰ÈȈ˜Â„¯Ï
˙Ϸ˜Ӊ ¨˙È˙‡Â¢‰‰ ‡ ˙È‚ÂÏÂÓÂÙ‰ ‰„Â˙Ó· ¯˜ÈÚ· ¨˙„ÁÂÈÓ ˙„Â˙Ó· Âχ ˙ÂÚÙÂ˙
˙ÂÈËÒÈÓ ˙ÂÚÙÂ˙ ˙·‰Ï ͯ„‰˘ ‡È‰ ÂÊ ‰„Â˙Ó· ˘ÂÓÈ˘‰ „ÂÒÈ·˘ ‰Á‰‰ Æ˙Â˙„‰ ¯˜Á·
ÆÔ‰Ï ÌÈÙ˙¢Ӊ ÌÈӯ‚‰ ˙‡ Û¢ÁÏ ‰¯ËÓ· ÂÊÏ ÂÊ Ô˙‡Â¢‰ ‡È‰
‰ÒÈÙ˙·˘ ˙ÂÈ˙ÈÈÚ·‰ ÏÚ ÌÈ¢ Ìȯ˜ÂÁ „ÓÚ ‰¯·Ú˘ ‰‡Ó‰ Ï˘ ÌÈÂÓ˘‰ ˙Â˘Ó ÏÁ‰
˙˘· Æ˙Â˙„‰ ¯˜ÁÓ Ï˘ „ÂÒȉ ˙ÂÁ‰·Â ®Religion ¯ÓÂÏΩ ˙„ ‚˘ÂÓ‰ Ï˘ ˙ÈÏÒ¯ÂÂȇ‰
Âȯ·„Ï Æ˙ȯ˜ÁÓ ‰ÈȈ˜Â¯ËÒ˜ ‡Ï‡ ‰È‡ ˙„‰˘ ˙ÈÓÒ ßÊ Ô˙Âß‚ ˙Â˙„‰ ¯˜ÂÁ Ú·˜ ±π∏≤
‰‡Â¢‰ Ï˘ ˙ÂÈÂÈÓ„ ˙ÂÏÂÚÙ ˙ÂÚˆÓ‡· ¨‰¯ˆÂ ‡È‰ Ư˜ÁÓ‰ Ï˘ ‰¯ÈˆÈ ˜¯Â ͇ ‡È‰ ¢˙„¢ß
¥
Æ߉ÈÓ„˜‡Ï ıÂÁÓ È‡ÓˆÚ ÌÂȘ Ôȇ ˙„Ï Æ¯˜ÂÁ‰ Ï˘ ÌÈÈËÈχ‰ ÌÈίˆ‰ ÔÚÓÏ ¨‰ÏÏΉÂ
‡Ï˘ ¨ß˙„‰ Ï˘ ˙ÂÈ‚Âχ‚ß Â¯ÙÒ· ¨±ππ≥ ˙˘· ÔÚË ®Asad© „Ò‡ χÏË ‚ÂÏÂÙ¯˙‡‰
¯ˆÈ˘ ˙ÈÂÂÈү˜ÒÈ„ ‰È·‰ ‡Â‰ ˙„ ‚˘ÂÓ‰˘ ÍÎ ÏÚ „ÓÚ ¨˙„‰ Ï˘ ˙ÈÏÒ¯ÂÂȇ ‰¯„‚‰ ÔÎ˙È˙
˙„ÂÒȉ˘ ÈÙÓ ˜¯ ‡Ï ¨˙„ Ï˘ ˙ÈÏÒ¯ÂÂȇ ‰¯„‚‰ ÔÎ˙È˙ ‡Ïß Â˙ÚËÏ ÆÈ·¯ÚÓ‰ ÌÊȯ„ÂÓ‰
‡È‰ ‰ÓˆÚ ‰¯„‚‰‰˘ ÈÙÓ ‡Ï‡ ¨ÌÈȯÂËÒȉ Ìȇ˙ ÈÈÂÏ˙ ̉ ˙„‰ Ï˘ ÌÈÂÎÓ‰ ÌÈÒÁȉÂ
µ
ÆßÌÈÈÂÂÈү˜ÒÈ„ ÌÈÎÈω˙ Ï˘ ȯÂËÒȉ ¯ˆÂ˙
È˙ÂÓÈË ¨®McCutcheon© ÔÂßˆË˜Ó ÏÒ¯ ̉ÈÈ· ¨ÌÈ¢ Ìȯ˜ÂÁ ‚Ȉ‰ ˙¯Á‡‰ ÌÈ˘·
˙È‚Âχ˙‰ ˙ÂÚÓ˘Ó· ÌÈÈ˙¯Â˜È· ÌÈÂÈ„ ¨®Dubuisson© ÔÂÒȷ„ χȄ ®Fitzgerald© „ϯ߂ˆÈÙ
∂
Æ· ‰‚‰‰ ˙È‚ÂÏÂÓÂÙ‰ ‰„Â˙Ó‰ Ï˘Â ˙Â˙„‰ ¯˜Á ‰„˘ Ï˘ ¨˙„ ‚˘ÂÓ‰ Ï˘ ˙ÈËÈÏÂÙ‰Â
ÔÁ·˘ ¨‚Ș „¯ßˆÈ¯ ̉·Â ¨‰˜ÈËÒÈÓ ‚˘ÂÓ‰ Ï˘ È˙¯Â˜È· ¯˜ÁÓ· Ìȯ˜ÂÁ ‰ÓИÒÚ „·· „·
Ë·Ó ˙„Â˜Ó ÌÊȉ„·‰Â ÌÊȇ„ȉ‰ Ï˘ ‰Èˆ˜ÈÙÈËÒÈÓ‰ ˙‡ ß˙„ ÌÊÈÏËÈÈ¯Â‡ß Â¯ÙÒ·
‰¯˜È· ß˙ȯˆÂ ‰˜ÈËÒÈÓ ¯„‚Ó ¨ÁÂÎß ‰¯ÙÒ·˘ ¨®Jantzen© ÔˆÈ ÒÈȯ‚ ¨˙ÈχÈÂϘ–ËÒÂÙ
‰˜ÈËÒÈÓ‰˘ ‰Á‰‰ ˙‡Ê ˙¯ÓÏ ∑Æ˙ȯˆÂ‰ ‰˜ÈËÒÈÓ‰ ¯˜ÁÓ ˙‡ ˙ȯ„‚Ó ‰·È˘ÙÒ¯ÙÓ
¨ÈÓ„˜‡‰ ¯˜ÁÓ· ÔÈÈ„Ú ˙Ï·Â˜Ó ¨‰˙·‰Ï ˙„ÁÂÈÓ ˙„Â˙Ó ˙˘¯Â„‰ ¨˙ÈÏÒ¯ÂÂȇ ‰ÚÙÂ˙ ‡È‰
∏
Æ˙È„Â‰È ‰˜ÈËÒÈÓ Ï˘ ÌÈÈÂËÈ·Î ˙ÂÒÙ˙‰ ˙ÂÙÒ ˙ÂÚÙÂ˙ ‰Ï·˜‰ ¯˜ÁÓ „ÂÒÈ· ˙„ÓÂÚÂ
Æ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ‰È‚Âχ‚·Â ‰˜ÈËÒÈÓ ‚˘ÂÓ· È˙¯Â˜È· ÔÂÈ„ ÚȈ‡ ‰Ê ¯Ó‡Ó·
˙ÂÂÎÓ‰ ¨˙ÂÚÙÂ˙Ï ˜¯Â ͇ ¨˙ÂÚÙÂ˙‰ ÏÎÏ ˙ÂÙ˙¢Ӊ ˙ÂÂÎ˙ ‡ ‰ÂÎ˙ Ì¢ Ôȇ ¨È˙ÚËÏ
¯˜ÁÓÏ ˙È„ÂÁÈÈ ‰„Â˙Ó Ì¢· ͯˆ Ôȇ˘ Ô‡ÎÓ Æ˯ٷ ˙È„Â‰È ‰˜ÈËÒÈÓ ÏÏη ‰˜ÈËÒÈÓ Ì˘·
‰˜„ˆ‰ Ôȇ ¨‰˜ÈËÒÈÓ Ì˘· ¨˙ÂÚË· ¨ÌÈÂÎÓ‰ ˙ÂÈ˙·¯˙‰ ˙˜È˘¯Ù‰ Ï˘Â ÌÈËҘˉ Ï˘
‘Religion is solely the creation of the scholar’s study. It is created for the scholar’s analytic ¥
purposes by his imaginative acts of comparison and generalization. Religion has no independent
Æ®±± ßÓÚ ¨˙ÈÓÒ© existence apart from the academy’
‘There cannot be a universal definition of religion, not only because its constituent elements and µ
relationships are historically specific, but because the definition is itself the historical product
Æ¥∏≠¥∑ ¨¥≥≠¥∞ ßÓÚ ¨Ì˘ ∫Ì‚ ‡¯Â Æ®≤π ßÓÚ ¨„Ò‡© of discursive processes’
Æϯ‡ ªÔ‡¯· ∫Ì‚ ‡¯Â ÆÔÂÒȷ„ ª‰È‚Âχ„ȇ‰ ¨„ϯ߂ˆÈÙ ª˙„‰ ˙˘Â¯Á ¨ÔÂßˆË˜Ó ∂
ÌÈ·Â˘Á‰ ÌÈÈ˙¯Â˜È·‰ ̉ÈÂÈ„ ˙¯ÓÏ ÆÛ¯˘ ∫Ì‚ ‡¯Â Æ≤µ≠¥ ßÓÚ ¨ÔˆÈ ª±∏∂≠±∂± ¨≥¥≠∑ ßÓÚ ¨‚Ș ∑
¨Ì˙„ÓÚÏ „‚ȷ Æ˙ÈÏÒ¯ÂÂȇ ‰È¯Â‚˘Π˙ÓÈȘ ‰˜ÈËÒÈÓ‰ ÈÎ ‚È˜Â ÔˆÈ ÂÁȉ ¨‰˜ÈËÒÈÓ ‰È¯Â‚˘·
¯Â˙ÈÂÂÏ ‰Úˆ‰ ÆÈ¯Ó‚Ï ‰ÈÏÚ ¯˙ÂÂÏ ‡Ï‡ ¨Âʉ ‰È¯Â‚˘· ˘ÂÓÈ˘‰ ˙‡ Ô˜˙Ï ÚÈˆÓ Èȇ Ìȇ·‰ Ìȯ·„·
ÂÏȇ ¨®Religion© ˙„ ‰È¯Â‚˘‰ Ï˘ ‰ÓÂȘ ˙‡ ϷȘ ‡Â‰ ͇ ¨¯Ù ¯·Î ‰ÏÚ‰ ‰˜ÈËÒÈÓ ‰È¯Â‚˘‰ ÏÚ
˙¯˜ӷ ‡¯ ¯˜ÁÓ· ˙„ ‰È¯Â‚˘· ˘ÂÓÈ˘‰ ÏÚ ˙¯Â˜È·Ï Æ˙ÂÚËÓ ˙¯˙ÂÈÓ ˙Âȯ‚˘‰ È˙˘˘ ÔÚÂË È‡
Æ˙ӄ˜‰ ‰¯Ú‰· ¯Îʉ˘
„ÏÂȯ‚ Ï˘ÓÏ ÆȄ‰ȉ ¯˘˜‰· ‰˜ÈËÒÈÓ ‚˘ÂÓ· ˘ÂÓÈ˘‰Ó ˙Á ¯ÒÂÁ ÂÚÈ·‰ Ìȯ˜ÂÁ ‰Ó΢ Û‡ ˙‡Ê ∏
ȉÈÊ ÏÚ ˙¯Â˜È· Æ≤π≠≤∏ ßÓÚ ¨„ÏÂȯ‚ ∫‡¯ ¨®Spirituality© ˙ÂÈÁ¯ ‚˘ÂÓ‰ ˙‡ ÛȄډ ÍÎÓ ‚ÈÈ˙Ò‰
¯ÊÁ ¨ÂÊ ˙‚ÈÈ˙Ò‰ ˙¯ÓÏ Æ≤±≠±∏ ßÓÚ ¨ÔÈÈÚӉ ·Ï‰ ¨Ô„ ∫Ì‚ ‰Â¯Á‡Ï ‡¯ ˙È„Â‰È ‰˜ÈËÒÈÓÎ ‰Ï·˜‰
ÔÚË Ò·ÈÏ ‰„Â‰È Ì‚ Æ≤± ßÓÚ ¨Ì˘ ∫‡¯ ªÌÂÏ˘ Ë˯˘˘ ‰ÓÎÒ‰ Õ ÈÙ ÏÚ ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ˙‡ ¯‡È˙ Ԅ
ßÓÚ ¨Ò·ÈÏ ∫‡¯ Æ˙ÁψÂÓ ‰È‡ ‰Ï·˜‰ ˙‡ ÔÈÈÙ‡Ï È„Î ‰˜ÈËÒÈÓÓ ‰¯ÂÊ‚‰ ‰ÏÈÓ· ‰¯ÈÁ·‰˘ ‰Â¯Á‡Ï
¨ÔÏ‰Ï ‚Ȉ‡˘ ÂÏ‡Ó ˙¢ ˙ÂÚË Â· ˙‚ˆÂÓ˘ ¨‰Ï·˜‰ ¯˜Á· ‰˜ÈËÒÈÓ ‚˘ÂÓ· ˘ÂÓÈ˘· È˙¯Â˜È· ÔÂÈ„ Æ∂
Ʊ∞¥≠±∞∞ ßÓÚ ¨¯ß‚„ȇ ∫‡¯
¨ÌȯˆÓ ¨¯Â‰Ó„· ‡¯ÈˆÁ·‡ ·˜ÚÈ Ï·Â˜Ó‰ ·¯‰ Ï˘ ¯·˜ ÏÚ ˙ÂÏÏÙ˙Ó ÌÈ˘ ¨ıÈ˘ÙÈÏ È„„
ÔÓ‡‰ ˙·Ȅ‡· ¨±ππ∂ ¨’¯Â‰Ó„ ˘„˜’ ÌÈÓÂψ˙‰ ˙¯„Ò ÍÂ˙Ó Ë¯Ù
˙ÂÚÙÂ˙‰ ˙‡ È˙Ú„Ï πÆÔ‰Ï ÌÈ„ÁÂÈÓ‰ ‰‡¯Â‰Â ¯˜ÁÓ ˙ÂËÈ˘Â ¯˜ÁÓ ÈÓÂÁ˙ Ï˘ ÌÂÈÎ
ÌÈÈÂËÈ·Î ¯Â˜ÁÏ Ôȇ ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ¯˜ÁÓ‰ ‰„˘· ÌÂÈÎ ˙ÂÏÏΉ ˙¢‰ ˙ÂÈ˙·¯˙‰
‡Ï‡ ¨˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ‰˙ÂÁ˙Ù˙‰· ÌÈ¢ ÌÈ·Ï˘Î ˙ÈÏÒ¯ÂÂȇ ˙È˙„ ‰ÚÙÂ˙ Ï˘
˙ÂÈ˙¯·Á ˙ÂÈÏÎÏÎ ¨˙ÂȯÂËÒȉ ˙¯‚ÒÓ· ÌÈÈËÈÏÂÙ ÌÈίˆ ÍÂ˙Ó Â¯ˆÂ˘ ˙·¯˙ ȯˆÂ˙Î
˙‡ ¨˙È„Â‰È ‰˜ÈËÒÈÓ ‰È¯Â‚˘‰ ˙‡ È˙Ú„Ï ¯Â˜ÁÏ ˘È ͯ„ ‰˙‡· ˜ÂÈ„· Æ˙ÂÈÙȈÙÒ
ȯˆÂ˙ ˙Âȯ˜ÁÓ‰ ˙˜È˘¯Ù‰ ˙‡Â ¨ÂÊ ‰È¯Â‚˘ ÏÚ ÒÒ·Ӊ ¯˜ÁÓ‰ ‰„˘ Ï˘ ‰È‚Âχ‚‰
ÆÂÊ ˙¯‚ÒÓ· ¯ˆÂ˘ ˙·¯˙‰
¨˙˜È˘¯Ù Ï˘ Ì˙ÏÏΉ ÏÚ ÒÒÂ·Ó ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ÈÓ„˜‡‰ ¯˜ÁÓ‰ ‰„˘
¯Á‡ ‚˘ÂÓ ÏΠ‰ÂÓΠ— ‰˜ÈËÒÈÓ ‚˘ÂÓ‰ Ú„ÈΠƉ˜ÈËÒÈÓ ‰È¯Â‚˘· ˙¢ ˙¯ÂÒÓ ÌÈËÒ˜Ë
˙¯Á‡ ˙ÂȯˆÂ ‡Ï ˙ÂÈ·¯˙· ‡Ï ±∞¨˙Ȅ‰ȉ ˙·¯˙· ÌÈȘ ‰È‰ ‡Ï — ‰Ó„ ˙ÂÚÓ˘Ó ÏÚ·
˙¢‰ ˙¯„‚‰‰ Ï˘ Ô„ÂÒÈ· „ÓÂÚ˘ ¨‰ÈÂÂÁ ‚˘ÂÓ‰ Ì‚ Æ˙ÂÈËÒÈÓ ˙ÂÚÙÂ˙ Ô‰· ‰‰ÊÓ ¯˜ÁÓ‰˘
ÌÈȘ ‡Â‰ Ôȇ ±±¨Ô„¯Â‚ „„ Ô¯‰‡ È„È· ‡ˆÓ‰˘ „Ú ˙ȯ·Ú· ÌÈȘ ‰È‰ ‡Ï ¨‰˜ÈËÒÈÓ‰ Ï˘
¯˜ÈÚ· ¨˙ȯ„ÂÓ‰ ˙ȯ·Ú· ıÂÙÏ ÌÓ‡ ÍÙ‰ ‰˜ÈËÒÈÓ ÁÂÓ‰ ±≤Æ˙¯Á‡ ˙ÂÈÙ¯ȇ ‡Ï ˙ÂÙ˘·
¨ÌÈ‚ÂϯËÒ‡© Ìȇ˜ÈËÒÈÓ Ì˘· ˙¯·Â„Ó‰ ‰Ù˘· ÌÈÂÎÓ˘ ÈÓ ‡˜Â„ Ìχ ¨˙¯Á‡‰ ÌÈ˘·
ÌÈÏÏÎ Ìȇ ±≥®‰Ï‡· ‡ˆÂÈΠ‰Ù˜· ÌÈÁ˙ÂÙ ¨ÌÈÙϘ ȇ¯Â˜ ¨ÌÈÈ·È˯Ëχ ÌÈ‡Ù¯Ó ¨Ìȯ˘˜˙à ӟ
˘Ó˙˘‰Ï ·ÈÂÁÓ ¯˜ÂÁ‰˘ ¯Â·Ò Èȇ ÌÓ‡ Æ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ȯ˜ÂÁ Ï˘ ¯˜ÁÓ‰ ‰„˘·
‰˜„ˆ‰ ‰‡Â¯ Èȇ ˙Ú· ‰· ͇ ¨ÂÏ˘ ¯˜ÁÓ‰ ȇ˘ÂÓ ˙‡ ÌÈ˘Ó˘Ó‰ ˙Âȯ‚˘·Â ÌÈ‚˘ÂÓ·
¨‰Ù˘ ȘÁ˘Ó ¨„ϯ߂ˆÈÙ ∫‡¯ ¨˙„ ‚˘ÂÓÏ ¯˘‡· „ϯ߂ˆÈÙ Ï˘ ÂÈ˙ÂÁ·‰ ÂÓ¯˙ ÏÈÚÏ„ Ìȯ·„‰ ÁÂÒÈÏ π
Æ≤¥π ßÓÚ
‚˘ÂÓ· ¢Ó˙˘‰ Ìȯ˘Ú‰ ‰‡Ó‰ ˙È˘‡¯· ÌÈ„Â‰È ÌÈ„ÓÂÏÓ Æ±∏ ßÓÚ ¨ÔÈÈÚӉ ·Ï‰ ¨Ô„ ª≤∏ ßÓÚ ¨„ÏÂȯ‚ ±∞
˘ÂÓÈ˘‰ ¨˙Ù˙Â˘Ó ˙ÈÂÂÈ ‰È‚ÂÏÂÓÈˇ ÌÈÏÈÓ‰ È˙˘Ï˘ Û‡ Ìχ Ɖ˜ÈËÒÈÓ ‚˘ÂÓÏ Ì‚¯˙Î ¨ÔȯÂ˙ÒÓ È¯·Ú‰
Ɖ˜ÈËÒÈÓ ‚˘ÂÓ· ȯ„ÂÓ‰ ˘ÂÓÈ˘‰Ó ‰Â˘ ÔȯÂ˙ÒÓ ‚˘ÂÓ· È˙¯ÂÒÓ‰ ȯ·Ú‰
ÈÊÎ¯Ó „ȘÙ˙ ‡ÏÈÓ˘ ¨Erlebniss ÈÓ¯‚‰ ‚˘ÂÓ‰ Ï˘ Ì‚¯˙ ‡Â‰ ‰ÈÂÂÁ ‚˘ÂÓ‰ Æ≤∑∑≠≤∑∂ ßÓÚ ¨Ô„¯Â‚ ±±
„˘‡–¯Ï‰ Æ≤≤ ‰¯Ú‰ ¨≤∏ ßÓÚ ¨„˘‡–¯Ï‰ ∫‡¯Â ÆÌȯ˘Ú‰ ‰‡Ó‰ ˙È˘‡¯· ˙ÂÈËÓ¯–‡‰ ˙ÂÒÈÙ˙·
‰ÏÈÓß ∫‰Ê ¯„ÚÈ‰Ó ˙ڷ‰ ˙ÂÈ˙ÈÈÚ·Ï ‡Ï ͇ ¨‰¯˜Á˘ ˙¯˜ӷ ÂÊ ‰ÏÈÓ Ï˘ ‰¯„ÚÈ‰Ï ˙Ú„ÂÓ ‰˙Èȉ
‡ ÆԇΠÌÈ„‰ ÌÈȄ‰ȉ ˙¯˜Ӊ Ïη ËÏ·‰ ‰¯„Ú‰ ˙‡ ˙‡ÏÓÓ ¨Ô„¯Â‚ ڷˢ ÂÊ ‰˜È˙Ú–‰˘„Á
¨˙·˙‰Â ÔÂÈÚ Ï˘ ˙¢ ˙¯ˆ ˙¯‡˙Ó‰ ÌÈÏÈÓ ˙¢‚¯ ˙¯‡˙Ó‰ ÌÈÏÈÓ ˙ȯ‰Âʉ ˙ÈÓ¯‡· ÌȇˆÂÓ
˙‡ ¯‡˙Ï È„Î ¨‰È‰ ‰ÏӉ ÌÈÈÁ ‰ÏÈÓ‰ ÔÈ· Ô„¯Â‚ ¯ˆÈ˘ „ÁÂÈÓ‰ ¯Â·ÈÁ‰ ¨˙ȯ·Ú· ÂÓÎ ¨‰· ¯ÒÁ ͇
ÆßÔ‰È˙˘ ˙„ÎÏ˙‰
keiken ¨‰Ê ‚˘ÂÓÏ ÌÈÈÙȉ ÌÈÁÂÓ‰˘Â ¨‰ÈÂÂÁ ‰˙‡¯Â‰˘ ‰ÏÈÓ Ôȇ ‰Ó„˜‰ ˙ÈÙÈ·˘ ÍÎ ÏÚ „ÓÚ Û¯˘ ±≤
experience ÌÈÁÂÓÏ ÌÈÓ‚¯˙Î ®±π±≤≠±∏∂∏© Èß‚ÈÓ ˙Ù˜˙· ¯ˆÂ˘ ÌÈȯ„ÂÓ ÔÂ˘Ï È˘Â„ÈÁ ̉ ¨taiken–Â
¨ÌÈÓÈȘ ‰Ï‡ ÌÈÁÂÓ Ôȇ ˙ÈÈÒ· Û‡˘ ÛÈÒ‰ Û¯˘ Æ˙Âȯ„ÂÓ ˙ÂÈ·¯ÚÓ ˙ÂÈÙÂÒÂÏÈÙ ˙¯Ȉȷ erlebniss–Â
≠ππ ßÓÚ ¨Û¯˘ ∫‡¯ ÆÌÈÈ·¯ÚÓ‰ ÌÈËÒ˜ËÏ Ì‰ÈÓ‚¯˙· ˙ÂÈÙȉ ÌÈÏÈÓ‰ ˙‡ ˆÓȇ ÌÈÈÈÒ‰ ÌÈÓ‚¯˙Ó‰˘Â
‰ÏÈ·˜Ó ¯„Úȉ ÏÚ Æ˙ÂÈÙ¯ȇ ‡Ï ˙ÂÙ˘· ‰ÏÈ·˜Ó Ôȇ ®Spirituality© ˙ÂÈÁ¯ ‚˘ÂÓÏ Ì‚˘ ÔÈÈˆÏ ˘È Ʊ∞∞
ÔÂÈ„Ï Æ∑∞ ßÓÚ ¨¯È ¯„ Ô ∫‡¯ ¨˙ÂȄ‰‰ ˙Â˙„‰ ÌÂÈÎ ˙‚ÈÂ˙Ó Â·˘ ¨˙ÂÈÁ¯ ‚˘ÂÓÏ ˙Ȅȉ·Â Ëȯ˜ÒÒ·
Ƶ≥≠≥∞ ßÓÚ ¨‚Ș ˯˜ ∫‡¯ ˙ȯ„ÂÓ ˙È·¯ÚÓ ‰È·‰Î ˙ÂÈÁ¯ ‚˘ÂÓ·
Â˙¯˙Â΢© ÔÁ Ï˘ ‰¯ÙÒ· ÔÂÈÚÓ „ÂÓÏÏ Ô˙È ˙ȯ„ÂÓ‰ ˙ȯ·Ú· ‰˜ÈËÒÈÓ ÁÂÓ‰ Ï˘ ÈËÓÒ‰ ‰„˘‰ ÏÚ ±≥
ÌÈ˘„˜ÂÓ‰ ˙ȯ·Ú· ÌÈÈÊίӉ ˯Ëȇ‰ ȯ˙‡Ó ÔΠ®ßÛȘӉ Íȯ„Ó‰ ∫ÌÈχ¯˘È ÌȘÈËÒÈÓ ±∞±ß
¨‰Ó„‡ ‡Ó‡ Ï˯Â٠‡ ªhttp://alternativly.co.il/msn ¨ÈÏ–·È˯Ëχ Ï˯ÂÙ ˙ӂ„ ¨‰˜ÈËÒÈÓÏ
http://www.ima-adama.co.il
Æ≥¥≥≠≤∂µ ßÓÚ ¨ÔÈ‚˜Ó ∫‡¯ ‰˜ÈËÒÈÓ‰ Ï˘ ˙¢‰ ˙Âȯ„ÂÓ‰ ˙ÂÒÈÙ˙‰ Ï˘ ˙˯ÂÙÓ ‰¯È˜ÒÏ ±¥
ß˙„‰ ¯Á‡Ï˘ ˙„ß Ì¯ËÒ¯Ò ‰È΢ ‰„ÓÚ‰ „ÂÒÈ· ‰·¯ ‰„ÈÓ· ˙„ÓÂÚ ÂÊ ‰ÒÈÙ˙ Ʊ∂≥≠±∂≤ ßÓÚ ¨‚Ș ±µ
¨Ìȯ˘Ú‰ ‰‡Ó‰ Ï˘ ÌÈÚÈÙ˘Ó‰ ˙„‰ ȯ˜ÂÁ ˙˘ÂÏ˘Ï Â˙Ú„Ï ˙Ù˙¢Ӊ ‰„ÓÚ ¨®Religion after Religion©
˙Â˙„‰ ¯˜ÁÓ ÔÈ· ‰˜Èʉ ÏÚ Æ≥∞≠≤π ßÓÚ ¯˜ÈÚ· ¨Ì¯ËÒ¯Ò ∫‡¯ ÆÌÂÏ˘Â ÔÈ·¯Â˜ ȯ‰ ¨‰„‡Èχ ‰ßˆ¯ÈÓ
ÏÚ Æµ±≠≥∑ ßÓÚ ¨Ì˘ ∫‡¯ Ìȯ˘Ú‰ ‰‡Ó‰ ˙È˘‡¯ Ï˘ ˙ÂȯËÂʇ‰ ˙ÂÚÂ˙Ï ˙ȯˆÂ‰ ‰Ï·˜Ï ȯ„ÂÓ‰
ª≥≥∞≠≥≤∑ ßÓÚ ¨Û¯‚‰ ∫Ì‚ ‡¯Â ª±¥≥≠±¥≤ ßÓÚ ¨Ì˘ ∫‡¯ ˘„Á‰ Ô„ÈÚ‰ ˙ÂÚÂ˙Ï ˙Â˙„‰ ¯˜Á ÔÈ· ¯˘˜‰
‰˜ÈËÒÈÓ È¯˜ÂÁ Ï˘ ̉ȯÙÒ· ÈÂËÈ· È„ÈÏ ‰‡·˘ ˘„Á‰ Ô„ÈÚ‰ Ï˘ ˙˜‰·ÂÓ ‰È‚Âχ„È‡Ï Æ≤≥ ßÓÚ ¨‚Ș
¨Ò‰ ∫‡¯ ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ȯ˜ÂÁ ·¯˜· ˘„Á‰ Ô„ÈÚ‰ Ï˘ ˙ÂÓ‚Ó ÏÚ Æ˜·Ï‰ ª‰˜ÈËÒÈÓ ¨ÔÓ¯ÂÙ ∫‡¯
Æ˘„Á Ô„ÈÚ
¨ÒÓÈÈß‚ Ʊµ ßÓÚ ¨ÒÂß‚ ∫‡¯ ªÒÂß‚ Ï˘ ‰ÚÙ˘‰‰ ˙·¯Â ˙ÓÒ¯ÂÙÓ‰ ‰¯„‚‰· ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ ‡˘ÂÓ ‡Â‰ χ‰ ±∂
˙ÈËÒÈÓ‰ ˙„Á‡‰ ˙ÈÈÂÂÁ ‡˘ÂÓ ÈÎ ÔÚË ¨˙ÂÈÂÏÈÁ ˙ÂÈËÒȇ˙ÂÂÓ ‡Ï ˙ÂÚÙÂ˙ Ì‚ ‰˜ÈËÒÈÓ ‰È¯Â‚˘· ÏÏ΢
Ï˘ ÌÈÚÂ„È È˙Ï·Â ÌÈ¢ ÌÈÓÂÁ˙ Ï˘ ‰ÈÂÂÁ ÏÚ ¯·È„ Ï‡Ë˘ Æ≤∑µ≠≤∑¥ ßÓÚ ¨ÒÓÈÈß‚ ∫‡¯ ªËÏÁÂÓ‰ ‡Â‰
¯Â˜Ó‰Â ˙ËÏÁÂÓ‰ ˙ÂÈÓˆÚ‰ ˙ÚÈ„ÈÏ ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ ˙‡ ¯˘˜ ‰¯Ù„ Ʊπµ ßÓÚ ¨Ï‡Ë˘ ∫‡¯ ª˙‡ȈӉ
‰Ú„Â˙Î ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ ‡˘ÂÓ ˙‡ ¯‡È˙ ÔÓ¯Â٠Ʊ∞≤ ßÓÚ ¨‰¯Ù„ ∫‡¯ ªÈÓˆÚ‰ Ï˘ ÈË„ˆÒ¯Ë‰
Æ≤µ≠≤± ßÓÚ ¨‰¯Â‰Ë ‰Ú„Â˙ ¨ÔÓ¯ÂÙ ∫‡¯ ª‰¯Â‰Ë‰
˙¯ˆ ÔΠ¨˙ÈËÒÈÓ ‰ÈÂÂÁ Æ®˙λ˙Ó ‰È‡˘ ‰ÈÂÂÁ ¯ÓÂÏΩ ‰¯Â‰Ë ‰ÈÂÂÁ ˙ÓÈȘ ‡Ï
Ô‰˘ ¨Íη ÔÈÓ‡‰Ï „ÂÒÈ ÏÎ Ôȇ ¨ÔÓÈÒ Ì¢ ˙Â˙ Ôȇ ¨‰ÈÂÂÁ Ï˘ ¯˙ÂÈ ˙ÂÏÈ‚¯
˙ÂÈÂÂÁ˘ ÌÈÓÈÎÒÓ ‰˜ÈËÒÈÓ‰ Ï˘ ˙ÈÊÈÙËÓ Â‡ ˙È‚Âχ˙ ‰ÒÈÙ˙· ÌȘÈÊÁÓ‰ Ìȯ˜ÂÁ‰ ˙È·¯Ó Ì‚˘ ÔÈÈˆÏ ˘È ±∑
ÌÈÚˆÓ‡· ˘ÂÓÈ˘ ÂÓΩ ÌÈÈÓÈΠۇ ÌÈÈ‚ÂÏÂÎÈÒÙ–Â¯È Õ ¨ÌÈÈ‚ÂÏÂÎÈÒÙ ÌÈӯ‚ ˙·˜Ú· ˙¯¯ÂÚ˙Ó ˙ÂÈËÒÈÓ
˙‡ȈӉ Ï˘ ÌÈ˷ȉ ˙ÂÂÁÏ È‡˜ÈËÒÈÓÏ Ìȯ˘Ù‡Ó Âχ ÌÈӯ‚ Ìȯ˜ÂÁ‰ Ì˙‡ ˙Ú„Ï Ìχ Æ®ÌÈÈ˘¯
ƉÏÈ‚¯‰ ˙È˘Â‡‰ ‰Ú„Â˙‰ ˜ÙÂ‡Ï ¯·ÚÓ ÌÈȈӉ
¨ÔÓÏ‚ ª≥¥≥ ¨≥≥≤≠≥≥± ßÓÚ ÔÈ‚˜Ó ∫‡¯ Ô˙ÈÈÁ„ ÂÏω ˙ÂÈËÒÈϯÂˉ ˙„ÓÚ‰ ÔÓ ‰ÓÎ Ï˘ ‰¯È˜ÒÏ ±∏
ªµ≥ ßÓÚ ¨‰Ï·˜ ¨Ï„ȇ ª≤≥ ßÓÚ ¨‰Ù˘ ¨ı¢Î ∫‡¯ ‰˜ÈËÒÈÓ‰ Ï˘ ˙È‚ÂÏÂÎÈÒÙ ‰ÈȈ˜Â„¯ „‚Πª±∞≤≠∑µ ßÓÚ
‰‡¯‰ ÏÎÎ ÂÁȉ ÌÈÈËÒÈÂȈ˜Â„¯Î ÌÈÈËÒÈϯÂË Ìȯ·Ò‰ ÂÏÒÙ˘ Ìȯ˜ÂÁ‰ Æ≤π≥ ¨≤≤π≠≤≤∑ ßÓÚ ¨˜·Ï‰
Â˙Á·‰ ˙‡ ÍÎ ÏÚ Â‡¯© ‰ÈȈ˜Â„¯ ‰ÂÂ‰Ó ˙ÂÚÙÂ˙ Ï˘ ¯·Ò‰ ÏÎ Ìχ ƉχΠÌȇ Ì‰Ï˘ Ìȯ·Ò‰‰˘
ÔÈ· ‡Ï‡ ¨‰ÊÎ Âȇ˘ ¯·Ò‰Ï ÈËÒÈÂȈȘ„¯ ¯·Ò‰ ÔÈ· Âȇ Ï„·‰‰Â ®±∑ ßÓÚ ¨˙„‰ ˙˘Â¯Á ¨ÔÂßˆË˜Ó Ï˘
ÆÌÈÈÊÈÙËÓ ÌÈÓ¯Â‚Ï ‰ÈȈ˜Â„¯ ÔÈ·Ï ÌÈÈËÒÈϯÂË ÌÈÓ¯Â‚Ï ‰ÈȈ˜Â„¯
‘There is no mysticism as such, there is only the mysticism of a particular religious system, ±π
Æ®∂ ßÓÚ ¨ÌÈÓ¯Ê ¨ÌÂÏ˘© Christian, Islamic, Jewish Mysticsim, and so on’
ÏÚ ¨Ô„ ªµµ≠µ¥ ¨µ≤ ¨∑ ßÓÚ ¨ÔÂÒÙÏ ∫‡¯ ÂÊ ‰„ÓÚ ÂˆÓȇ˘ ˙È„Â‰È ‰˜ÈËÒÈÓ È¯˜ÂÁÏ Æ±∂π ßÓÚ ¨‚Ș ≤∞
ÌÂÁ˙· ÏÈ·ÂÓ‰ ¯˜ÂÁ‰ ¨Ï„ȇ ˙‡Ê ˙ÓÂÚÏ Æ≥∞≠≤π ßÓÚ ¨„˘‡–¯Ï‰ ª±∏ ßÓÚ ¨¯Â‡Èχ ª∑π ßÓÚ ¨‰˘Â„˜‰
È„È ÏÚ ÌÈ˙ÈÚÏ ‰ÁÂÓ È‡˜ÈËÒÈÓ‰˘ ˙¯˘Ù‡‰ ˙‡ ˙ÂÁ„Ï ‡Ï·ß ∫ÂÊ ‰„ÓÚ ‰Á„ ¨˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰
˙¯ÒÁ ‡È‰ ÌȯÁ‡ Ìȯ˜Ó·˘© Â˙ÈÈÂÂÁ ˙‡ ·ˆÚÏ ËÏÁ‰· ÌÈÈ¢ډ ¨‰Èχȯ‰ Ï˘ ÌÈ˯Ù ÌÈ‚˘ÂÓ ¨ÌÈÈÂÓÈ„
ÌÈËÓχ‰ ˙˘‚„‰ Æ‰ÓˆÚ ‰ÈÂÂÁ‰ ÏÚ ¯˘‡Ó ¯˙ÂÈ ‰ÈÂÂÁ‰ ÈÂËÈ· ÔÙ‡ ÏÚ ÌÈÚÈÙ˘Ó ‰Ï‡˘ È¯Â·Ò ¨®‰¯Âˆ
ßÆÆÆ‰Ï˘ ‰Èˆ˜ÙÈËÒÈÓ–‰„Ï ˘¯ÂÙÓ ‡Ï ÔÓÈÒ ‰¯˜ÈÚ· ‡È‰ ‰ÈÂÂÁ‰ ˙‡ ¯˜ÈÚ· ÌÈ·ˆÚÓÎ ÌÈÈ˙ÈÈÂÂÁ–̯ˉ
‰Ê ¯Ó‡Ó· ȯ‰ ¨Ï„ȇ ¯˜È·˘ ˙ÈÂÂÈ˘¯ËÒ˜‰ ‰„ÓÚ‰ ˙‡ ıÓ‡Ó Èȇ˘ Û‡ ¨®µµ ßÓÚ ¨‰Ï·˜ ¨Ï„ȇ©
‰„ÓÚ‰ ÏÚ ˙ÂÙÒ ˙Â¯Â˜È·Ï Æ˙ÂÈËÒÈÓ ˙ÂÂÎÓ‰ ˙ÂÚÙÂ˙‰ Ï˘ ‰Èˆ˜ÙÈËÒÈÓ–‰„ ˙¢ÚÏ ÚÈˆÓ Ô· ȇ
Ï˘ Â˙Ó„˜‰· ¯˜ÈÚ·Â ¨‰¯Â‰Ë ‰Ú„Â˙ ¨ÔÓ¯ÂÙ ∫ı·Â˜· ÌÈÏÂÏΉ ÌȯӇӉ ˙‡ ‡¯ ˙ÈÂÂÈ˘¯ËÒ˜‰
Ʊ∑≠±≤ ßÓÚ ¨˜·Ï‰ ª≥≤¥≠≥≤≥ ßÓÚ ¨ÔÈ‚˜Ó ª±∏ ‰¯Ú‰ ¨±∂π ßÓÚ ¨‚Ș ∫„ÂÚ Â‡¯Â ª¥π≠≥ ßÓÚ ¨Ì˘ ¨ÔÓ¯ÂÙ
˙ÈÙÂÏÁ ‰¯„‚‰ ÂÚȈ‰ ‡Ï ˙ÈχÂËҘ˘‰ ‰„ÓÚ· ÌȘÈÊÁÓ‰ ÌȯÁ‡ Ìȯ˜ÂÁ ı¢Î Ìχ
˙¢‰ ˙ÂÚÙÂ˙Ï ÌÈÙ˙¢Ӊ ÌÈӯ‚‰ ‡ ̯‚‰ Ì‰Ó Â¯È·Ò‰ ‡Ï ‰˜ÈËÒÈÓ ‚˘ÂÓÏ ˙˜ÙÒÓ
Ï˘ ÔÂÈÚ¯‰ ˙‡ ‰Á„˘ ¨ı¢Î ÆÔ‰Ï˘ È˙‡Â¢‰‰ ¯˜ÁÓ‰ ˙‡Â ‰Ê ‚˘ÂÓ· ÔÈÂÈÎ ˙‡ ÌȘȄˆÓ‰
˙‡ ÔΠ¨˙¢ ˙ÂÈ·¯˙· ˙ÂÈËÒÈÓ ˙ÂÚÙÂ˙ „ÂÒÈ· ˙„ÓÂÚ‰ ˙ÈÏÒ¯ÂÂȇ ˙ÈËÒÈÓ ‰ÈÂÂÁ
Û˙¢Ӊ ̯‚‰ Â‰Ó ¯È‰·‰ ‡Ï ≤≤¨ÌÈÈ‚ÂÏÂÎÈÒÙ ÌÈ·ˆÓÏ ˙ÂÈËÒÈÓ‰ ˙ÂÈÂÂÁ‰ Ï˘ ‰ÈȈ˜Â„¯‰
¯˜ÁÓß „ÈÓÚ‰Ï Ô˙È ‰Ó ÍÓÒ ÏÚ ¨Âχ ˙ÂÚÙÂ˙ ¯Â‡È˙Ï ‰˜ÈËÒÈÓ ‚˘ÂÓ· ˘ÂÓÈ˘‰ ˙‡ ˜È„ˆÓ‰
ı¢Î ˙·˜Ú· ‰Á„˘ ¨®Wolfson© ÔÂÒÙÏ ËÂÈχ ≤≥Æ߉˜ÈËÒÈÓ‰ Ï˘ Ìω ÈÙÂÒÂÏÈÙ ȂÂÏÂÓÂÙ
Áȉ ¨¯˘˜‰ ˙ÈÂÏ˙ ‡È‰ ¨‰ÈÂÂÁ ÏÎ ÂÓÎ ¨˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰˘ ÔÚË ¨˙Èχȯى ‰„ÓÚ‰ ˙‡
ÌÈ„ÓÂÚ‰ ‰ÈÂÂÁ‰ ÈÓ‚„ ˙‡Â ˜ÓÂÚ‰ È·Ó ˙‡ Û¢ÁÏ Ô˙È ‰ÂÂ˘Ó ¯˜ÁÓ ˙ÂÚˆÓ‡·˘ ˙‡Ê Ïη
‰ÏÏÎ‰Ï ÌÈÂȯËȯ˜‰ Ì‰Ó ¯È‰·‰ ‡Ï ÔÂÒÙÏ Ìχ ≤¥Æ˙¢‰ ˙ÂÈËÒÈÓ‰ ˙¯ÂÒÓ‰ „ÂÒÈ·
ÛÒÂÈ Æ˙ÈËÒÈÓ ˙¯ÂÒÓ ‰È¯Â‚˘· ¨Û¢ÁÏ ˘˜È· Ô‰Ï˘ ˜ÓÂÚ‰ È·Ó ˙‡˘ ¨˙¯ÂÒÓ Ô˙‡ Ï˘
ÏÏÎÏ ˙ÂÈËÒÈÓ‰ ˙ÂÈÂÂÁ‰ ˙‡ „Á‡Ï ˙˘˜·Ó‰ ‰ÒÈÙ˙ ÏÎß Ï˘ ȯ˜ÁÓ‰ ͯډ ˙‡ ‰Á„˘ ¨Ô„
‘There is NO pure (i.e. unmediated) experience. Neither mystical experience nor more ordinary ≤±
forms of experience give any indication, or any grounds for believing, that they are unmediated.
That is to say, all experience is processed through, organized by and makes itself available to
us in extremely complex epistemological ways… A proper evaluation of this fact leads to the
recognition that in order to understand mysticism it is not just a question of studying the reports
of the mystic after the experiential event but of acknowledging that the experience itself as well
as the form in which it is reported is shaped by concepts which the mystic brings to, and which
ÌÈ·¯· ˙¯ÊÂÁ ÂÊ ‰„ÓÚ ÆÈ¯Ó˘‰ ÈÙ‡‰ ¨Ï¢‰ ∫Ì‚ ‡¯Â Æ®≤∂ ßÓÚ ¨‰Ù˘ ¨ı¢Î© shape, his experience’
‰˜ÈËÒÈÓ ¨Ï¢‰ ª˙ÂÈ˙„ ˙¯ÂÒÓ ‰˜ÈËÒÈÓ ¨ı¢Î ∫‡¯ ¨ı¢Î Í¯Ú˘ ÌȈ·˜‰ È˘· ÌÈÏÂÏΉ ÌȯӇӉ ÔÓ
∫‡¯ Ô‰· ÌȘÈÊÁÓ‰ ÔÈ· ÁÂÎȉ ˙„ÏÂ˙ ˙„ÓÚ‰ È˙˘ ¯Â‡È˙Ï Æ¯ÂÓ ∫¯˜ÈÚ· Ì˘ ‡¯Â ªÈÙÂÒÂÏÈÙ ÁÂ˙ÈÂ
ßÓÚ ¨ÁÂΉ ¨·¯‡‚ ª±∑≠µ ßÓÚ ¨˜·Ï‰ ª≥≤∂≠≥±∑ ßÓÚ ¨ÔÈ‚˜Ó ª≥≥π≠≥≥µ ßÓÚ ¨ÔˆÈ ª±∏∂≠±∂≤ ßÓÚ ¨‚Ș
Æ≤≤≠≤± ßÓÚ ¨‰ÓÙ‰ ¨ÔÈÏ‚¯Ó ª≤π∞≠≤∏π
Ʊ∏µ ßÓÚ ¨ÂÏÓÈ‚ ÚȈ‰ ÂÊÎ ‰ÈȈ˜Â„¯ Æ≤≥ ßÓÚ ¨‰Ù˘ ¨ı¢Î ≤≤
Â˙„ÓÚ ÌÚ ‰˜ÈËÈÒÈÓ‰ Ï˘ È‚ÂÏÂÓÂÙ ¯˜ÁÓÏ ı¢Î Ï˘ Â˙Ùȇ˘ ˙‡ ·˘ÈÈÏ È˘Â˜‰ ÏÚ Æ∂µ ßÓÚ ¨‰Ù˘ ¨ı¢Î ≤≥
Æ®≤π ‰¯Ú‰ ¨ÔÏ‰Ï Â‡¯Â© ≥≤¥ ßÓÚ ¨ÔÈ‚˜Ó „ÓÚ ¨˙ÈχÂËҘ˘‰
‘the interpretative framework of a mystic’s particular religion shapes his or her experience at the ≤¥
phenomenal level and not merely in the description or narrative of the experience. This does not,
however, logically preclude the possibility of underlying patterns of experience or deep structures
¨ÔÂÒÙÏ© that may be illuminated through a comparative study of various mystical traditions’
‰ÈÎ ‡Â‰˘ ¨˙Â˙„‰ ¯˜ÁÏ ‰„‡Èχ Ï˘ ‰˘È‚‰ ÏÚ Â˙„ÓÚ ˙‡ ÒÒÈ· ÔÂÒÙÏ Ʈµµ≠µ¥ ßÓÚ
Æ˙Èϯ¢¯ËÒ
¨¯˘˜‰ ˙ÈÂÏ˙ ¨˙ÈË‚È˘ ‰˘È‚ ‰ÙÂÏÁÎ ÚȈ‰ ≤µ¨ßÌÈÈ·ÂÈÁ‰ ÌÈÎ˙‰ ˙ÈÁ·Ó Û˙Â˘Ó ‰ÎÓ
‰ÚÙÂ˙ Ïη ÂÓÎ ¨„ÈÓ˙ ˙‡˘Â‰ ¨˙ȯÂËÒȉ ‰ÚÙÂ˙ ‰È˯ÙÏ ˙ÈËÒÈÓ‰ ‰ÚÙÂ˙· ‰‡Â¯‰ß
Ï˘ ‰ÏÏÎ‰Ï ÌÈÂȯËȯ˜‰ Ì‰Ó ÔÈȈ ‡Ï Ô„ Ì‚ Ìχ ≤∂ÆßÌÈÈÓÚÙ–„Á „ÂÁÈ È˜ ˙ȯÂËÒȉ
ÈÏÚ· ¯Â‡È˙Ï ‰¯„‚‰Ï ˙˙È ‰˜ÈËÒÈÓ‰ß ÈÎ Â˙ÚË Æ‰˜ÈËÒÈÓ ‰È¯Â‚˘· ËÒ˜Ë Â‡ ‰ÚÙÂ˙
via negative ÔÈÚÓ ¨‰¯‡˙Ï È„Î ÌÈÈÏÈÏ˘ ÌÈÈÂËÈ·· ˜¯ ‡ ÌÈ˘Ó˙˘Ó „ÂÚ ÏÎ ˙ÏÏÂÎ ‰ÏÂÁ˙
‰È¯Â‚˘Π‰˜ÈËÒÈÓ ‰È¯Â‚˘· ˘ÂÓÈ˘‰ ͢Ӊ ˙‡ ‰˜È„ˆÓ ‡ ‰¯È‰·Ó ‰È‡ ≤∑¨ß˙ȯ˜ÁÓ
˙ÈËÒÈÓ‰ ‰ÚÙÂ˙‰˘ ‰˘È‚„‰ ‡È‰Â ¨¯Â‡Èχ ÏÁ¯ Ì‚ ‰˜ÈÊÁÓ ˙ÈχÂËҘ˘ ‰„ÓÚ· Æ˙ȯ˜ÁÓ
˙È‚˘ÂÓ ‰·¯˜ Ï˘ ‰„ÈÓ ÏÚ ÚÈ·ˆ‰Ï ¯˘Ù‡ ÌÈ˙ÚÏ˘ ˙¯ÓÏß ∫ȯÂËÒȉ ¯˘˜‰Â ˙·¯˙ ˙ÈÂÏ˙ ‡È‰
˙ÂÈ·¯˙·Â ˙Â˙„· ˙ÈËÒÈÓ‰ ‰ÚÙÂ˙‰ Ï˘ ÌÈÈ˙‰Ӊ ‰ÈÂÂ˜Ó ‰Óη È‚ÏÂÓÂÙ ÔÂÈÓ„ Ï˘ ‡
¯˘˜‰· ‰ÁÂÚÙ ˙‡ ÌÈ·ÈÈÁÓ ‰ÚÙÂ˙‰ Ï˘ ‰˙ÂÚÓ˘Ó· ‰˜ÓÚ‰‰Â ÔÂÈÚ‰˘ ȯ‰ ÆÆÆ˙¢
‰¯È·Ò‰ ‡Ï ¯Â‡Èχ Ì‚ Ìχ ≤∏Æß˙ÂÚÓ˘Ó ‰Ï ˘È · ˜¯Â · ¨‰¯ˆÂ ÂÓÂÁ˙·˘ ÌÈÂÒÓ È˙·¯˙
˙ÂÚÙÂ˙‰ Ï˘ Ô˙¯„‚‰ ˙‡ ÌȘȄˆÓ‰ ˙ÈËÒÈÓ‰ ‰ÚÙÂ˙‰ Ï˘ ÌÈÈ˙Â‰Ó ÌȘ Ì˙‡ ̉Ó
Ï˘ Ú„ȉ ¯˜ÂÁ‰ ¨®McGinn© ÔÈ‚˜Ó „¯¯· Æ˙ÂÈËÒÈÓ ˙ÂÚÙÂ˙Î ˙·¯˙‰ ˙ÂÈÂÏ˙ ˙¢‰
ÏÎÏ Û˙Â˘Ó Ì¯Â‚ Ôȇ˘ ‰˜ÒÓ‰ ˙Ú·Â ı¢Î Ï˘ ‰„ÓÚ‰ ÔÓ˘ ÍÎ ÏÚ „ÓÚ ¨˙ȯˆÂ‰ ‰˜ÈËÒÈÓ‰
‡¯˜ ˙‡Ê ˙·˜Ú· ÆÔ‰Ï˘ È˙‡Â¢‰ ¯˜ÁÓÏ ˙¯˘Ù‡ Ôȇ˘ Ô‡ÎÓ ¨˙ÂÈËÒÈÓ ˙ÂÂÎÓ‰ ˙ÂÚÙÂ˙‰
≤π
Æ˙ÂÈËÒÈÓ‰ ˙ÂÈÂÂÁ‰ Ï˘ ‰ÂÂ˘Ó ¯˜ÁÓ ¯˘Ù‡˙˘ ˙ÈχÂËҘ˘‰ ‰„ÓÚ‰ Ï˘ ‰Èˆ˜ÈÙÈ„ÂÓÏ
ÒÈÒ·‰ ÏÚ ‰ÓÎÒ‰ ¯„Úȉ ÏÚ ÚÈ·ˆ‰˘ Íη ˜Ù˙҉ ¨‰ÊÎ ÈÂÈ˘ ÚȈ‰ ‡Ï ‡Â‰ Ìχ
≥∞
Ɖ˜ÈËÒÈÓ‰ ¯˜ÁÏ ˙Óω ‰ÂÂ˘Ó ‰˘È‚ ˙Â·Ï Ô˙È ÂÈÏÚ˘ È‚ÂÏÂÓËÒÈÙ‡‰
˘È˘ Ì‚ ÔÚË Í‡© ˙ÈχÂËҘ˘ ‰„ÓÚ· Âȯ·„Ï ˜ÈÊÁÓ‰ ¨®Hollenback© ˜·Ï‰ Ô¯ÈÈ· Òß‚
‰ÈÂÂÁ‰ Ï˘ ÌÈÈÈÙ‡Ó ‰Ú·˘ ‰Ó ≥±¨®ÂÊ ‰Ó‚È„¯Ù ÈÙ ÏÚ ¯·Ò‰Ï ˙Â˙È Ôȇ˘ ˙ÂÈËÒÈÓ ˙ÂÈÂÂÁ
‰Ï‡ ÌÈÈÈÙ‡Ó Ìχ Æ˙È˘Â‡ ‰ÈÂÂÁ Ï˘ ˙¯Á‡ ˙Â¯ÂˆÓ ‰˙‡ ÌÈÈÁ·Ó Âȯ·„Ï˘ ¨˙ÈËÒÈÓ‰
Æ∂∑≠∂∂ ¨∂≥ ßÓÚ ¨Ì˘ ∫‰˜ÈËÒÈÓ‰ Ï˘ ˙¢ ˙¯„‚‰‰Ó Â˙‚ÈÈ˙Ò‰ ˙‡ ‡¯Â Æ∑π ßÓÚ ¨‰˘Â„˜‰ ÏÚ ¨Ô„ ≤µ
Ï˘ ¢¯„Ó ˙È·Ó ˙ÈχÂËҘ˘‰ ‰„ÓÚ‰ ÔÈ·Ï ˙ÈË‚È˘‰ Â˙ËÈ˘ ÔÈ· ÔÂÈÓ„‰ ˙‡ ÔÈȈ ‡Ï Ô„ ÆÌ˘ ≤∂
Æı¢Î
¯˘‡· ‰˜ÈËÒÈÓÏ ÌÈÙ˙¢Ӊ ˙„ÂÒȉ ˙‡ ‚Ȉ‰Ï ÌÈ˘˜·Ó ‡ ÂÊ ˙ÂÏÏΉ ˙ίÚÓ·ß ∫Ì‚ ‡¯Â Æ∑∑ ßÓÚ ¨Ì˘ ≤∑
Âȇ Ô˜ÈËÒÈÓ‰ ‰Ó Ô˙ÂÚˆÓ‡· Ú·˜Ï Ô˙È ÆÔ‰ ˙ÂÈÏÈÏ˘ ¨ÏÈÚÏ ¯Ó‡˘ ÈÙÎ ¨‰Ï‡ ˙ÂÏÏΉ ‰˜ÈËÒÈÓ ‡È‰
ÌÈÂÈÙ‡‰ ÌÂÁ˙Ï ÌÈÎÈÈ˘‰ ¨ÂÈ˙ÂÒÈÙ˙ Ï˘ ÌÈÈ˙‰Ӊ ÌÈÎ˙‰ ˙‡ ˙È·ÂÈÁ ‰¯Âˆ· ¯‡˙Ï ÔÁÂη Ôȇ ͇
Ʊ≥ ßÓÚ ¨ÔÈÈÚӉ ·Ï‰ ¨Ï¢‰ ∫Ì‚ ‡¯Â Æ®∂π ßÓÚ ¨Ì˘© ßÌÈÈË‚È˘‰
Ʊ∏ ßÓÚ ¨¯Â‡Èχ ≤∏
‘These and other reactions to Katz’s position show that there are serious reasons for holding that ≤π
this form of what might be called “mystical nominalism” based on an unqualified contextualism,
needs to be modified in the direction of a position that will both recognize the mediated aspects
Æ®≥≤¥ ßÓÚ ¨ÔÈ‚˜Ó© of all mystical experience and still not preclude the possibility of comparison’
Æ≤≥ ‰¯Ú‰ ¨ÏÈÚÏ Â‡¯Â ƉÊ΢ ¯˜ÁÓ ÏÚ ¯˙È ‡Ï ÂÓˆÚ ı¢Î˘ ÍÎ ÏÚ „ÓÚ ÔÈ‚˜Ó
‘There is obviously no agreement on the epistemological basis upon which a more cautious ≥∞
and more adequate comparitivism based on a qualified contextualism should be reconstructed’
Æ®Ì˘©
‘Although I confirm the contextualist thesis... I suggest that various sorts of supernormal ≥±
¨˜·Ï‰© experiencesÆ.. do not appear to be explicable in terms of the contextualist paradigm’
Ʊµ≠±≥ ßÓÚ ¨Ì˘ ∫Ì‚ ‡¯Â Æ®∑ ßÓÚ
·ˆÓ· ˘Á¯˙Ó‰ ‰Ú„Â˙‰ Ï˘ ÈϘȄ¯ ÈÂÈ˘ ‡È‰ ˙ÈËÒÈÓ ‰ÈÂÂÁ — Ô¢‡¯‰ ÔÈÈÙ‡Ó‰ Æ¥±≠¥∞ ßÓÚ ¨Ì˘ ≥≤
‰˘È‚ ȇ˜ÈËÒÈÓÏ ˜ÈÚÓ‰ ‰Ú„Â˙ ·ˆÓ ‡È‰ ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ — È˘‰ ÔÈÈÙ‡Ó‰ ªÈ„Ó ÈÏÏÎ ‡Â‰ — ˙¯Ú
˙ÈχÂËҘ˘‰ ‰„ÓÚ‰ Ï˘ Ï·¯ÂÒÓ ÁÂÒÈ ‡Â‰ — È˙ӇΠ‰‡Â¯ ÂÏ˘ ˙ÈÙȈÙÒ‰ ˙È˙„‰ ˙¯ÂÒÓ‰˘ ‰ÓÏ
˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ — È˘ÈÏ˘‰ ÔÈÈÙ‡Ó‰ ª®Â¯ÙÒ· ÌȯÁ‡ ˙ÂÓ˜ӷ ˜·Ï‰ Ï˘ ÂÈ˙ÂÚ„ ÌÚ ·˘ÈÈ˙Ó Âȇ©
È„Ó ®Ï·¯ÂÒÓ© ¯ˆ ¨ÈÏ‚ÚÓ ‡Â‰ — ‰Ïȉ˜· ‰Ú¢ÈÏ ÌÈڂ‰ ÌÈÈÈÚ ˙„‡ ÏÚ ®°© ÈËÒÈÓ Ú„È ‰˜ÈÚÓ
ÈÚÈ·˘‰Â È˘È˘‰ È˘ÈÓÁ‰ ¨ÈÚÈ·¯‰ ÌÈÈÈÙ‡Ó‰ ª˙ÂÈËÒÈÓÎ ‰‡Â¯ ÂÓˆÚ ˜·Ï‰˘ ˙·¯ ˙ÂÚÙÂ˙ ÏÏÂÎ ÂȇÂ
‰¯Âˆ ˙¯ÒÁ ‡È‰ ª˙Á‡ ‰ÂÚ·Â ˙Ú· ˙ȯÂÙËÓ ˙È˘ÓÓ ‰¯‡‰ ‡È‰ ª˙ÂÏÚÙȉ ‰ÂÚË ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰©
‡ ¨·Âˉ ‰¯˜Ó· ¨Ìȯȉ· Ìȇ ®˙ÂÊί˙‰· ·Â¯Ï ‰¯Â˜Ó ª‰È¯ÂËÒȉ ÈÂÏ˙ ‡Â‰ ‰ÎÂ˙ ÈÒÈÒ· ÔÙ‡·
ÆÈ¯Ó‚Ï ˙ÂÚÓ˘Ó È¯ÒÁ
‘Constructivist analyses of mystical experience have the advantage of making obvious sense of ≥≥
the wide diversity of experiences to be found more even in the literature of Christian mysticism,
let alone that of other religious traditions… Nor does it make nonsense of the idea that even
experiences that differ sharply may still have some things in common, such as, for instance, a
Æ®≥≥∏ ßÓÚ ¨ÔˆÈ© recognition that there is more to life than the physical or material’
‘That there remains a common characteristic it would be absurd to deny, and it is this element ≥¥
¨ÌÂÏ˘© which is brought out in the comparative analysis of particular mystical experiences’
Æ®∂ ßÓÚ ¨ÌÈÓ¯Ê
ÔÈχ Ï˘ ‰¯ÙÒ ÏÚ ÌÂÁ· ıÈÏӉ ¨ÒÓÈÈß‚ Ï˘ ÂÈ˙ÂÒÈÙ˙Ó ÚÙ˘Â‰ ¨ÒÂß‚ Ï˘ Â˙¯„‚‰ ÏÚ ÍÓ˙Ò‰˘ ¨ÌÂÏ˘ ≥µ
‘The fundamental© ˙ÈÊÈÙËÓ‰ ˙‡ȈӉ ‡ χ‰ ÌÚ Ú‚ÓÎ ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ ˙‡ ¯‡È˙ ¨®Underhill© Ïȉ¯„‡
experience of the inner self which enters into immediate contact with God or the metaphysical
‘the encounter with the© ˘Ù‰ ȘÓÚ· ˙ËÏÁÂÓ‰ ˙Â˘È‰ ÌÚ ˘‚ÙÓΠ‡ ®˛¥ ßÓÚ ¨ÌÈÓ¯Ê ¨ÌÂÏ˘¸ reality’
‰˜ÈËÒÈÓÏ ÌÂÏ˘ Ï˘ ˙¯„‚‰· ÔÂÈ„Ï Æ®˛±µ ßÓÚ ¨Ì˘¸ absolute being in the depths of one’s own soul’
Æ≤∂≠≤≤ ßÓÚ ¨Ì„‡ ˘„˜Ó ¨ÔÈÏ‚¯Ó ªµ∂ ßÓÚ ¨ÔÂÒÙÏ ªπ≠µ ßÓÚ ¨„ÈÈ·˘ ∫‡¯
‡Ï ̇ ȯ‰˘ ¨Â‰˘ÏÎ È˙Â‰Ó ÔÈÈÙ‡Ó ˙ÂÈ‰Ï ·ÈÈÁ ˙„ ‚˘ÂÓÏ ¨ß˜ÂÈ˙‰ ˙‡ ÏȈ‰Ïß È„Î
˙È˙ÂÚÓ˘Ó È˙Ï·Ï ‰˘ÚÓÏ ˙ÎÙ‰ ‡È‰˘ „Ú ¨ÍÎ ÏÎ ‰·Á¯ ˙È˘Ú ˙„ Ï˘ ‰ÁÙ˘Ó‰ ¨ÔÎ
‘Thus, for example, the nature of the Christian mystic’s pre-mystical consciousness informs the ≥∂
mystical consciousness such that he experienced the mystic reality in terms of Jesus, the Trinity
Æ®≤∑ ßÓÚ ¨‰Ù˘ ¨ı¢Î© or a personal God’
‘the immediate experience of the divine presence that is characteristic of mysticism as an historical ≥∑
Æ®µµ ßÓÚ ¨ÔÂÒÙÏ© phenomenon’
˙¯„‚‰Ï ÔÈÈˢ‚ËÈÂ Ï˘ ‰Ù˘‰ ˜Á˘Ó ˙Èȯ‡˙·Â È˙ÁÙ˘Ó‰ ÔÂÈÓ„‰ ‚˘ÂÓ· ˘Ó˙˘‰Ï ˙ÂÂÈÒÈ ÏÚ ≥∏
ÆÔÂÈ˜Ó ª¯ÏÒ ªË¯ÓÒ ∫‡¯ ˙„ ‚˘ÂÓ‰
‘At the same time, listing a limited and closed set of “distinctive features” of mystical expression, ≥π
a la Hollenback, also fails to capture this vast array. Instead, one should see “Mysticism” as a
“family name” in the Wittegensteinian sense. This name captures a certain language or discourse,
Æ®≤π∏ ßÓÚ ¨˙¯˜ȷ ¨·¯‡‚© which often translates into a characteristic literary stance’
¨ÌÈÙϘ ȘÁ˘ÓÏ ¨ÁÂÏ È˜Á˘ÓÏ È˙ÂÂΠƢÌȘÁ˘Ó¢ Ìȇ¯Â˜ ‡ Ì‰Ï˘ ÌÈÎÈω· ÌÚÙ Ï˘ÓÏ ‡–ÔÈÈÚß ¥∞
Ì‰Ï ˙ÂÈ‰Ï ·ÈÈÁ¢ ∫¯Ó‡˙ χ — ø‰Ï‡ ÏÎÏ Û˙¢Ӊ Â‰Ó Æ‰‡Ï‰ ÔΠ¨‰ÓÁÏÓ È˜Á˘ÓÏ ¨¯Â„ΠȘÁ˘ÓÏ
¯·„ ‰Ï‡ ÏÎÏ ˘È ̇‰ ˜Â„·Â Ô·˙‰ ‡Ï‡ — ¢ÌȘÁ˘Ó¢ ÌÈȯ˜ Âȉ ‡Ï ̉ ÔΖ‡Ï ̇˘ ¨Û˙Â˘Ó Â‰˘Ó
ÔÂÈÓ„ ÈÒÁÈ ‰‡¯˙ Ï·‡ ¨ÌÏÂÎÏ Û˙¢Ӊ ‰Ó–¯·„ ‡ˆÓ˙ ‡Ï ÌÓ‡ ¨Ì‰· Ô·˙˙ ̇ Ô΢ — ÆÛ˙Â˘Ó ‰Ó
˙ηÂÒÓ ˙˘¯ Ìȇ¯ ‡ ∫‡È‰ ‰Ê ÔÂÈÚ Ï˘ ‰‡ˆÂ˙‰Â ÆÆÆ‰Ï‡Î˘ ÌÈÒÁÈ Ï˘ ‰ÓÏ˘ ‰¯„Ò ÂÏÈه ¨‰·¯˜Â
·ÂË ÂÏω ˙ÂÈÓ„‰ ˙‡ ÔÈÈÙ‡Ï ÏÂÎÈ Èȇ ÆÔ˘·Â Ï„‚· ˙ÂÈÓ„ ÆÂÊ ˙‡ ÂÊ ˙ˆÂÁ ˙ÂÙÙÂÁ‰ ˙ÂÈÂÓ„ Ï˘
ÔÈ· ˙¯¯Â˘‰ ˙¢‰ ˙ÂÈÂÓ„‰ ˙ˆÂÁ ˙ÂÙÙÂÁ ÍÎ Ô΢ ª¢È˙ÁÙ˘Ó ÔÂÈÓ„¢ ÈÂËÈ·‰ ˙ÂÚˆÓ‡· ¯˘‡Ó ¯˙ÂÈ
ÌȯˆÂÈ ÌȘÁ˘Ó‰ ∫¯ÓÂÏ ‰ˆ¯‡Â ÆßÂΠßÂΠ‚ÊÓ ¨‰ÎÈω ¨ÌÈÈÈÚ Ú·ˆ ¨ÌÈÙ ÈÂÂ˙ ¨Û‚ ‰·Ó ∫‰ÁÙ˘Ó È·Â¯˜
Æ®∂∂≠∂µ ßÓÚ ¨∂∑≠∂∂ ÌÈÙÈÚÒ ¨ÔÈÈˢ‚ËÈ© ߉ÁÙ˘Ó
‰ÒÈÙ˙ ‡È‰ Û‡ ‰·È‚Ó ¨ÁÈ˘ ‡ ‰Ù˘ Ï˘ ‚ÂÒ „ÎÂÏ ‰˜ÈËÒÈÓ ‚˘ÂÓ‰˘ ·¯‡‚ Ï˘ Â˙Úˆ‰
¨È˙ÁÙ˘Ó‰ ÔÂÈÓ„‰ ˙ÒÈÙ˙· ÌÈ˘Ó˙˘Ó‰ ÌȯÁ‡ Ìȯ˜ÂÁ ‰ÂÓΠ·¯‡‚ Ɖ˜ÈËÒÈÓ‰ Ï˘ ˙È˙‰Ó
ÌÈ„ÎÂÏ Â‡ ÌÈÙ˜˘Ó ‰˜ÈËÒÈÓ ˙„ ÌÈ‚˘ÂÓ‰˘ ˙ÂÈ‚¯Â‡ ˙ÂÁÙ˘Ó· ¯·Â„Ó Ôȇ˘ ÍÎÓ ÌÈÓÏÚ˙Ó
ÌÈÈÙȈÙÒ ÌÈȯÂËÒȉ ÌÈÈ˙¯·Á Ìȯ˘˜‰· ¨‰Ù˘· ÌÈ˘Ó˙˘Ó‰ È„È· ¯ˆÂ˘ ˙ÂÁÙ˘Ó· ‡Ï‡ ¨Ô˙‡
∫‚Ș ÔÚˢ ÈÙÎ ¥≤ÆÌȘ‰·ÂÓ ÌÈÈËÈÏÂÙ ÌÈÒ¯Ëȇ ÍÂ˙ÓÂ
˙ÂÒÈÙ˙‰˘ ‰ÁÂÎ ÌÈÎȯÚÓ Ìȇ ‰˜ÈËÒÈÓ‰ ˙„‡ ÏÚ ÂÓÊ È· Ìȯ˜ÁÓ‰ ÏÎ ËÚÓÎ
¨˙ÂÈ˙·¯˙ ˙ÂÈÂ˘Ï ˙ÂÈ·‰ Ô‰ ®ÌÈˆÓ‡Ó ÌÓˆÚ Ìȯ˜ÁÓ‰˘ Âχ ÔÏÏη© ßÈËÒÈÓ‰ß Ï˘
¨‰Ê· ‰Ê ÌÈ·Ï¢Ӊ ÌÈÈÂÂÈү˜ÒÈ„ ÌÈÎÈω˙ ˙Â˘È‚ ¨˙¯„‚‰ Ï˘ ˙˘¯ ÏÚ ˙ÂÎÓÒ‰
˙ÂȯÂËÒȉ ˙·ÈÒ· ˙ÂÈÂÏ˙‰ ˙˜È˘¯Ù ˙ÂÈ„ÂÁÈÈ ÌÈÈÁ ˙¯ˆ ÏÚ ÌÈÎÂÓÒ ÌÓˆÚ·˘Â
˙ÂÈ˙·¯˙ ˙ÂÁ‰Ï ˜¯ ˙ÂÙÂÙÎ Ôȇ ßÈËÒÈÓ‰ß Ï˘ ˙ÂÈÁΉ ˙ÂÒÈÙ˙‰ Æ˙ÂÈÙȈÙÒ
ÌÈÎÈω˙ Ï˘ ‰Î¯‡ ‰È¯ÂËÒÈ‰Ï ˙ȘÏÁ ˙ÂÙÙÂÁ ˙ÂÚÙ˘ÂÓ Ô‰˘ ‡Ï‡ ¨ÌÂÈÎ ˙ÂϷ˜Ӊ
¥≥
Ɖ‡¯Â‰ Ï˘Â ˙ÂÚÓ˘Ó Ï˘ ÌÈÈÂÈ˘Â ÌȘ˙ÚÓ ¨ÌÈ΢Ӊ ¨ÌÈÈÂÂÈү˜ÒÈ„
‘to save the baby, the concept of religion must have some essential characteristic, and if it does ¥±
not, then the family of religion becomes so large as to be practically meaningless and analytically
useless. The theory of family resemblance, if not illegitimately smuggling in an essentialist
definition under the table, is defining religion into oblivion by making it indistinguishable from
˙¯Â˜È·Ï Æ®∑≥ ßÓÚ ¨‰È‚Âχ„ȇ‰ ¨„ϯ߂ˆÈÙ© ideologies, worldviews, or symbolic systems in general’
‡¯Â Æπ∑≠∑≤ ßÓÚ ¨Ì˘ ∫‡¯ ˙„‰ ˙¯„‚‰Ï È˙ÁÙ˘Ó‰ ÔÂÈÓ„‰ ‚˘ÂÓ· ˘ÂÓÈ˘‰ ÏÚ „ϯ߂ˆÈÙ Ï˘ ˙˯ÂÙÓ
Æ˙„ ¨Ï¢‰ ª≤≤¥≠≤±¥ ßÓÚ ¨‰Ù˘ ȘÁ˘Ó ¨Ï¢‰ ∫Ì‚
¯˘˜· È˙ÁÙ˘Ó ÔÂÈÓ„ ‚˘ÂÓ· ÌÈ˘Ó˙˘ÓÏ ¯˘‡· „ϯ߂ˆÈÙ Ï˘ Â˙Á·‰ ˙‡ Ì‚ ‡¯Â Æ≥π ‰¯Ú‰ ¨ÏÈÚÏ Â‡¯ ¥≤
Æ≤±∑ ßÓÚ ¨‰Ù˘ ȘÁ˘Ó ¨„ϯ߂ˆÈÙ ∫˙„Ï
‘Virtually all contemporary studies of mysticism fail to appreciat the sense in which notions ¥≥
of the “mystical” (including those that are adopted in the studies themselves) are cultural and
linguistic constructions dependent upon a web of interlocking definitions, attitudes and discursive
processes, which themselves are tied to particular forms of life and historically specific practices.
Not only are contemporary notions of the “mystical” subject to the cultural presuppositions
of the day, they are also informed by and overlap with a long history of discursive processes,
Ì‚ ‡¯Â Æ®π ßÓÚ ¨‚Ș© continuities and discontinuities and shifts in both meaning and denotation’
Æ®˛Ì˘¸ ‚Ș È„È ÏÚ ÌÈËˈӉ© ±≤ ßÓÚ ¨ÔˆÈ Ï˘ ‰È¯·„ ˙‡
¨˙ÈÂÂÈ· Ú„ÈΠ¯˜Ó ¨ÌÈÈÈ·‰ ÈÓÈ Ï˘ ˙ȯˆÂ‰ ‰È‚Âχ˙· ÂÈ˘¯Â˘ ‰˜ÈËÒÈÓ ‚˘ÂÓ‰
˙‡ ‚˘ÂÓ‰ ϷȘ ‰¯˘Ú Ú˘˙‰ ‰‡Ó· ¥¥Æ‰¯˘Ú ˘˘‰ ‰‡Ó‰ ÛÂÒÓ ÏÁ‰ ÌˆÚ Ì˘Î ÚÈÙ‰ ‡Â‰Â
˙‡ˆÂÈ ‰ÈÂÂÁ ‰„ÂÒÈ·˘ ˙ÈÏÒ¯ÂÂȇ ˙È˙„ ‰ÚÙÂ˙ ÂÈȉ„ ¨ÌÂÈÎ ¯˜ÁÓ· ˙Ϸ˜Ӊ Â˙ÂÚÓ˘Ó
È‰Ï˘· „ÒÓ˙‰ ‰˜ÈËÒÈÓ‰ Ï˘ ÈÓ„˜‡‰ ¯˜ÁÓ‰ ¥µÆÈË„ˆÒ¯Ë‰ ‡ ȉÂχ‰ ÌÚ ˘‚ÙÓ Ï˘ ÔÙ„
‰˙‡· Á˙Ù˙‰˘ ¨˙Â˙„‰ Ú„Ó ˙¯‚ÒÓ· ¯˜ÈÚ· ¨Ìȯ˘Ú‰ ‰‡Ó‰ ˙È˘‡¯·Â ‰¯˘Ú Ú˘˙‰ ‰‡Ó‰
‰ÒÒ·˙‰ ‰Ù˜˙ ‰˙‡· ¥∂Æ˙¢ ˙ÂÈÙ¯ȇ ‡Ï ˙ÂÈ·¯˙ Ï˘ ¯˜ÁÓ‰ ˙¯‚ÒÓ· ÔΠ¨‰Ù˜˙
˙ÈËÒÈÓ‰ ‰ÚÙÂ˙‰ Ï˘ È„ÂÁÈÈ È„Â‰È ÈÂËÈ·Î ˙È„Â‰È ‰˜ÈËÒÈÓ Ï˘ ‰ÓÂȘ ¯·„· ‰ÒÈÙ˙‰
ÆÈÓ„˜‡ ÌÂÁ˙Î ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ¯˜ÁÓÏ „ÒÓ‰ ¯ˆÂ ¨˙ÈÏÒ¯ÂÂȇ‰
¯ˆÂ ÂÊ ‰È¯Â‚Ë˜Ï ÂÎÈ¢˘ ˙ÂÈ˙·¯˙ ˙ÂÚÙÂ˙ Ï˘ ÈÓ„˜‡‰ ¯˜ÁӉ ‰˜ÈËÒÈÓ ‰È¯Â‚˘‰
‰ÒÙ˙ ‰˜ÈËÒÈÓ‰ Æ˙ȯ„ÂÓ‰ ˙ÂÈÓ‡ω Ï˘ ‰˘Â·È‚ ÈÙ¯ȇ‰ ÌÊÈχÈÂϘ‰ ˙¯‚ÒÓ·
ÌÈ‚˘ÂÓ‰ ̉ ¨®Secular© ÔÈÏÂÁ‰ ¨‰‚ÂÊ Ô·Â ‡È‰˘ ¨®Religion© ˙„‰ Ï˘ ‰˙ȈÓ˙Î ‰·¯ ‰„ÈÓ·
¨˙È˙ÈÈÂÂÁ ¨˙ÈÂÂÈ˘ÈÈ·ÂÒ ‰ÚÙÂ˙Î ‰˜ÈËÒÈÓ‰ ˙¯„‚‰ ¥∑Æ˙ÈÙ¯ȇ‰ ‰¯„ÂÓ‰ Ï˘ ÌÈÂÎÓ‰
‰ÒÈÙ˙ ª˙„‰ Ï˘ ˙ȯ„ÂÓ‰ ‰ÒÈÙ˙‰ ˙‡ ‰·¯ ‰„ÈÓ· ‰ˆÓÓ ¨˙ÈËÈÏÂÙ–‡Â ˙È˙¯·Á–‡ ¨˙È˯Ù
·¯ÚÓ‰ Ï˘ ˙ÈËÒÈχȯÙÓȇ‰ ˙ÂˢÙ˙‰‰ ˙¯‚ÒÓ· ˙ÂÈÙ¯ȇ ‡Ï ˙ÂÈ·¯˙ ÏÚ ‰ÏÁ‰ ÂÊ
¨˙¯ÂÒÓ ÂÎÈ¢ ÂÊ ˙¯‚ÒÓ· Æ˙ÈÏ·ÂÏ‚ ‰ÈÂÓ‚‰· ÌÈȯ„ÂÓ‰ ÂÈÎ¯Ú ˙‡ ˙ÂÎÊÏ Â˙Ùȇ˘ ÍÂ˙ÓÂ
ÂÎÊ Âχ ˙ÂÚÙÂ˙ ¥∏ÆÈËÒÈӉ È˙„‰ ÌÂÁ˙Ï ˙ÂÈÙ¯ȇ ‡Ï‰ ˙ÂÈ·¯˙· ÌÈ¢ ˙„ÒÂÓ ˙˜È˘¯Ù
ÏÎ ¨˙ÂÈËÓ¯–‡ Õ ˙¯‚ÒÓ· ¯„‡Â‰Â ˆÓ‡ ۇ ¨È·¯ÚÓ‰ ÌÊÈϯ·Èω ˙¯‚ÒÓ· ‰ÈˆÓÈËÈ‚ÏÏ
˙ÂÎÈÈ˘‰ ˙ÂÚÙÂ˙Î ¯ÓÂÏÎ ¨‰˜ÈËÒÈӉ ˙„‰ Ï˘ ˙ȯ„ÂÓ‰ ‰ÈȈو˜· ˙ÂÓÂÁ˙ ¯˙ „ÂÚ
ÆÈ˙¯·Á‰Â ÈÏÎÏΉ ¨ÈËÈÏÂÙ‰ ÌÂÁ˙Ï ‰ÚÈ‚ ÂÏ Ôȇ˘ ¨ÈÂÂÈ˘ÈÈ·Â҉ È˙ÈÈÂÂÁ‰ ¨È˯ى ÌÂÁ˙Ï
Ï·˜˙‰ ¨˙ÂÈËÒÈÓ ˙ÂÈ˙„Î ˙ÂȯˆÂ–˙ÂÈÙ¯ȇ ‡Ï ˙ÂÈ˙·¯˙ ˙ÂÚÙÂ˙ Ï˘ È·¯ÚÓ‰ ‚ÂÈ˙‰
˙ÂÈÂ‰Ê ˙ÈÈ·‰Ï ‰Ùȇ˘ ÍÂ˙Ó Â˙‡ ÂÁ˙È٠̉ ¨Âχ ˙ÂÈ·¯˙ È· ÌÈ„ÓÂÏÓ ÌÈÏÈÎ˘Ó È„È ÏÚ
¨ÌÈÈËÒÈÓ ÌÈÈÁ¯ ¨ÌÈÈ˙„Π‰ÂÊ˘ ÌÈ¢‰ ˙„ÒÂӉ ˙˜È˘¯Ù‰ ¨ÌÈÎ˙‰ Æ˙ÂÈÓÂ‡Ï ˙ÂÈ·È˘Ï˜
‰Â¯Á‡Ï ÂÚˢ ÈÙÎ ¨ÍÎ ¥πÆÌÈ¢ ÌÈ·È˘Ï˜ Ï˘ ˙ÂÈÓ‡ω ˙¯ÂÒÓ‰ ˙ÈÈ·‰Ï ¢ÓÈ˘
˙ÂÈÁ¯‰ Ï˘ ‰È·‰Ï ¨¯È ¯„ Ô ÔÚˢ ÈÙÎ Æ∑∑≠∂π ßÓÚ ¨¯È ¯„ Ô ª±¥≤≠±≥∂ ßÓÚ ¨‚Ș ª±∞≥≠ππ ßÓÚ ¨Û¯˘ µ∞
Ô‰ÈÈ· ¨˙ÂÈ·¯ÚÓ ˙ÂÈÁ¯ ˙ÂÚÂ˙ Ï˘ ·Á¯ ÔÂÂ‚Ó ÏÚ ‰ÚÙ˘‰ ‰˙Èȉ Ȅ‰‰ ÈÓ‡ω ¯˘˜‰· ÌÊȇ„ȉ‰ Ï˘
¨˙Ȅ‰ȉ ‰˜ÈËÒÈÓÏ Ì‚ ‰ÂÎ ÂÊ ‰Á·‰ Æ∑¥ ßÓÚ ¨®Ì˘© ¯È ¯„ Ô ∫‡¯ ª˙ÂÈ¢ÎÚ‰ ˘„Á‰ Ô„ÈÚ‰ ˙ÂÚÂ˙
Æ˙Âȯ„ÂÓ ˙ÂÈÁ¯ ˙ÚÂ˙· ·Â˘Á ÌÂ˜Ó ˙ÒÙÂ˙ ‡È‰ Û‡˘Â ¨˙ÈÓÂ‡Ï ˙È„Â‰È ˙¯‚ÒÓ· ‰˙·Â‰˘
Ú·˘‰ ‰‡Ó· ÌȯˆÂ ÌÈÏ·Â˜Ó È·˙η ‰Ï·˜Ï ¯˘˜· ‰Â˘‡¯Ï ÚÈÙ‰ ßÈËÒÈÓß ¯‡Â˙‰ Ì˘ ¨ÈÏ Ú„ȉ ÏÎÎ µ±
®Basnage© ßÊ· ˜ßÊ Ï˘ ‰ÚÙ˘‰‰ ·¯ ¯ÙÒ· ‰Â˘‡¯Ï ÚÈÙ‰ ˙ÈËÒÈÓ ‰È‚Âχ˙Î ‰Ï·˜‰ ¯Â‡È˙ ¨‰¯˘Ú
‰¯˘Ú Ú˘˙‰ ‰‡Ó· Æ∑ ßÓÚ ¨ßÊ· ∫‡¯ ª‰¯˘Ú ‰ÂÓ˘‰ ‰‡Ó‰ ˙È˘‡¯· ÒÙ„˘ ¨ÌȄ‰ȉ Ï˘ ‰È¯ÂËÒȉ‰ ÏÚ
Ï˘ ‰ÈÙÂÒÂÏÈÙ‰ß Â¯ÙÒ· ¨˙È„Â‰È ‰˜ÈËÒÈÓÎ ‰Ï·˜‰ ˙‡ ®Molitor© ¯ÂËÈÏÂÓ ı¯Ù ÈÓ¯‚‰ ÛÂÒ‡˙‰ ¯‡È˙
‰¯˘Ú ‰ÂÓ˘‰ ‰‡Ó‰ È‰Ï˘· ÌÈ„Â‰È ÌÈÏÈÎ˘Ó Æ±≥µ ¨¥¥ ßÓÚ ¨¯ÂËÈÏÂÓ ∫‡¯ ªß‰Ï·˜‰ ÏÚ Â‡ ¨‰È¯ÂËÒȉ‰
˙ÂÚÙÂ˙ ‰Ï·˜‰ ¯Â‡È˙Ï ßÈËÒÈÓß ¯‡Â˙· ÌÈ˙ÚÏ Â˘Ó˙˘‰ ‰¯˘Ú Ú˘˙‰ ‰‡Ó‰ Ï˘ ‰Â˘‡¯‰ ˙ȈÁÓ·Â
‰Ù˜˙· ıÂÙ ‰È‰ ‡Ï „ÂÚ ‰Ï·˜‰ ¯Â‡È˙Ï ˙È„Â‰È ‰˜ÈËÒÈÓ ÁÂÓ· ˘ÂÓÈ˘‰ Ìχ Æ˙¯Á‡ ˙ÂÈ„Â‰È ˙ÂÈ·¯˙
¨ÂÓÊ· ·˙΢ ‰Ï·˜‰ ˙„‡ ÏÚ ¯˙ÂÈ· ·Â˘Á‰ ¯ÙÒ‰ ¨±∏¥≥ ˙˘· ÒÙ„˘ ¨˜¯Ù ÛÏ„‡ Ï˘ ¯ÙÒ· ÆÂÊ
Æ˙È„Â‰È ‰˜ÈËÒÈÓ ¨Ò‰ ∫‰·Á¯‰· ‡¯Â Æ˙È˙„ ‰ÈÙÂÒÂÏÈÙÎ ‡Ï‡ ¨˙È„Â‰È ‰˜ÈËÒÈÓÎ ‰Ï·˜‰ ‰¯‡Â˙ ‡Ï
‘Die Mystik ist ein so wesentliches Moment in der geistigen Entwickelung der Menschheit, dass µ≤
Æ®¥≠≥ ßÓÚ ¨˜ÈÏÈ© sie bei allen Nationen und in allen Religionen angetroffen wird’
Ʊπ≠µ ßÓÚ ¨¯·Â· µ≥
Æ∂µ≤≠∂≥µ ßÓÚ ¨¯ÂÏÙ–Ò„Ó µ¥
˙¢„Á˙‰Î ¨ÈÁ ¯·„Î ˙ÂÂȈ· È˙ÂӇ È˙·˘ÁÓ ÍÂ˙Ó ‰Ï·˜‰ ÌÏÂÚÏ ÒÎÈ‰Ï È˙Ȉ¯
ÁÂÎ È„ ‰È‰ ‰Îω‰ Ï˘ ˙„‰ÈÏ Ì‡‰ ∫‰Ï‡˘‰ È˙‡ ‰ÈÈÚ ÆÆÆ„‡Ó ÔÂÂ˙‰˘ ÌÚ Ï˘
˙ÂÈÁ ‰· ˘È ̇‰ øÈËÒÈÓ „ÂÒÈ ÈÏ· ˙ȯ˘Ù‡ ‰Îω‰ ˙Ó‡· ̇‰ øÌÈȘ˙‰Ï „ÈÓ˙‰Ï
∂≥
ø‰˘ ÌÈÈÙχ ͢ӷ ÔÂÂ˙‰Ï ÈÏ· „ÈÓ˙‰Ï ‰ÓˆÚ Ï˘Ó
·Ï˘· ∫˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ˙ÂÁ˙Ù˙‰· ÌÈȯ˜ÈÚ ÌÈ·Ï˘ ‰Ú·¯‡ ¯·Â· ¯‡È˙ ¯Ӈӷ Ƶ ßÓÚ ¨¯·Â· µµ
˙·È˙η Â˙È˘‡¯˘ ¨È˘‰ ·Ï˘· ªÒÂÓÎ „ÂÒ ˙ÈËÒÈÓ‰ ‰¯Â˙‰ ÔÈÈ„Ú ‰˙Èȉ ¨„ÂÓÏ˙‰ ˙Ù˜˙· ¨Ô¢‡¯‰
‰· ˜ÂÒÈÚ‰ ͇ ‰Ï·˜‰ ‰Á˙Ù˙‰ ¨ß¯‰ÂÊ߉ ¯Â·ÈÁ· Â‡È˘Â ®˙ÈÚÈ˘˙Ï ˙ÈÚÈ·˘‰ ‰‡Ó‰ ÔÈ·© ߉¯ÈˆÈ ¯ÙÒß
ªÈÁÈ˘Ó ÈÙ‡ ‰Ï·˜‰ ‰Ï·È˜ ¨˙‡˙·˘· ÂÓÂÈÒ Ȣ¯‡‰ ˙Ï·˜· Â˙È˘‡¯˘ ¨È˘ÈÏ˘‰ ·Ï˘· ªÌˆÓÂˆÓ ‰È‰
‰˜ÈËÒÈÓ ¨Ò‰ ∫‡¯Â Æ˙„ÈÒÁ‰ ‡Â‰ ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ — ‰ÙÂÒ — ‰‡È˘ ‡Â‰˘ ¨ÈÚÈ·¯‰ ·Ï˘‰Â
Ú˘˙‰ ‰‡Ó· ÌÈ·¯ ÌÈ„ÓÂÏÓ Â„ÓÚ ®˙¯Á‡ ˙ÂÚÙÂ˙© ÂÏω ˙ÂÚÙÂ˙‰ ÔÈ· ‰˜Èʉ ÏÚ˘ ÔÈÈˆÏ ˘È Æ˙Ȅ‰È
ÂÒÙ˙ ‡Ï ‰¯˘Ú Ú˘˙‰ ‰‡Ó‰ È‰Ï˘ „Ú ¯ÂӇΠÌχ ƉϷ˜‰ ®˙¯Â˜È·· ‡© ¯˜ÁÓ· ˜ÒÚ˘ ‰¯˘Ú
ƉÙȈ¯ ˙È„Â‰È ˙ÈËÒÈÓ ˙¯ÂÒÓ Ï˘ ÌÈÈÂËÈ·Î Âχ ˙ÂÚÙÂ˙
‘doch warden wir ihre Einheit, ihre Besonderheit und ihre starke Bedingheit durch die Art und µ∂
Æ®Ì˘© Schiksal des Volkes aus dem sie heraufwuchs, anerkennen mussen’
Æ®Ì˘© ‘Die wunderbare Blüte eines uralten Baumes’ µ∑
‘Die jüdische Mystik mag recht ungleichmässig erscheinen, oft trübe, zuweilen kleinlich, wenn µ∏
wir sie an Eckhart, and Plotinus, and Laotse messem; sie wird ihre Brüchigkeit nich verbergen
Æ®Ì˘© können, wenn sie gar neben den Upanischaden betrachten wollte’
Æ≥∏± ßÓÚ ¨¯·„ „ÂÚ ¨ÌÂÏ˘ µπ
Æ˙È„Â‰È ‰˜ÈËÒÈÓ ¨Ò‰ ª∏ ßÓÚ ¨Ì„‡ ˘„˜Ó ¨ÔÈÏ‚¯Ó ∂∞
Æ≤≤∏≠≤≤∑ ßÓÚ ¨‰„ÈÏÒ ˙ÂÏÚÙ˙‰ ¨Ò‰ ∂±
Æ≤≤π≠≤≤∏ ßÓÚ ¨‰„ÈÏÒ ˙ÂÏÚÙ˙‰ ¨Ï¢‰ ª∂∞ ßÓÚ ¨Ï‡˘Ï ‡Ï ¨Ò‰ ª±≤π ßÓÚ ¨ÔȘˆÂ˜¯˜–ʯ ∂≤
Æ≤∑≠≤∂ ßÓÚ ¨Â‚· Ìȯ·„ ¨ÌÂÏ˘ ∂≥
ÌÈÏ˘Â¯È ¨Ï‡¯˘È Ô‡ÊÂÓ ¨„· ÏÚ Ô¯ÙÈÚ ÔÓ˘ Ʊπ∞∂ ¨ÔÂÒÙÏ ‰Ó¯Ù „Â„Ï ÁÈË˘Ï ‰ÂÂ˙Ó ¨ÔÈÈÏÈÏ Ó”‡
25 | ‰Ï·˜‰ Ï˘ ‰Èˆ˜ÈÙÈËÒÈÓ‰
˙‡ ˘È‚„‰ ‡Â‰ ˙‡Ê ÌÚ Æ˙ÈÏÒ¯ÂÂȇ ‰ÚÙÂ˙Î ‰˜ÈËÒÈÓ‰ Ï˘ ‰ÒÈÙ˙‰ ˙‡ ¯ÂӇΠıÓȇ ÌÂÏ˘
˙¯ÂÒÓ ˙ÈÈ·‰ Ì˘Ï ‰˜ÈËÒÈÓ ‰È¯Â‚˘· ˘Ó˙˘‰Â ¨˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ È„ÂÁÈȉ ˷ȉ‰
˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ˙‡ ¯‡È˙ ÌÂÏ˘ ÆÌÈÈÏÒ¯ÂÂȇ‰ ‰È˷ȉ· ÔÈÈÚ ÍÂ˙Ó ‡Ï ˙È„Â‰È ˙ÈËÒÈÓ
Ì‚ ͇ ¨ß˙ȯÂËÒȉ‰ ˙Ȅ‰ȉ ˙¯‚ÒÓß· ˙ÏÚÂÙ‰ ¨ßÌÈÈ‚¯Â‡ ˙ÂÁ˙Ù˙‰ ÈÂÂ˜ß ˙ÏÚ· ‰ÚÙÂ˙Î
˙ÂÏÎȉ‰ ˙˜ÈËÒÈÓ ∫˙È˘χȄ‰ ‰˙ÂÁ˙Ù˙‰· ˙Âȯ˜ÈÚ ˙ÂÙ˜˙ ˘˘ ‰Ó ¨‰ÓÓ ˙Ï„·
‰ÓÎÒ ∂¥Æ˙„ÈÒÁ‰Â ˙‡˙·˘‰ ¨È¢¯‡‰ ˙Ï·˜ ¨˙È„¯ÙÒ‰ ‰Ï·˜‰ ¨Ê΢‡ ˙„ÈÒÁ ¨‰·Î¯Ó‰Â
˙¯‡Â˙Ó ¨ßÔÓÁ ߯ ȯÂÙÈÒßÏ Â˙Ó„˜‰· ¯·Â· ‚Ȉ‰˘ ÂÊ ÏÚ ‰·¯ ‰„ÈÓ· ¯ÂӇΠ˙ÒÒ·Ӊ ¨ÂÊ
Major Trends in Jewish© ß˙Ȅ‰ȉ ‰˜ÈËÒÈÓ· ÌÈȯ˜ÈÚ ÌÈÓ¯Êß ÈÒϘ‰ ¯ÙÒ· ‰·Á¯‰·
‰Ï·˜‰ ¯˜ÁÓ Ï˘ ÔÂÎÓ‰ ¯ÙÒÏ ÍÙ‰˘Â ¨±π¥± ˙˘· ‰Â˘‡¯Ï ¯Â‡ ‰‡¯˘ ¨®Mysticism
˙‡ ‰· ‰‡¯ ‡Â‰ — ˙Ȅ‰ȉ ‰˜ÈËÒÈÓÏ ÈËÏÂÂÈ·Ó‡ ÒÁÈ ÌÂÏ˘ ˘ ¯·Â·Ï ‰Ó„· Æȯ„ÂÓ‰
¨˙ÂÈ˙¯ÂÒÓ‰ ÂÈ˙¯ˆ· ˙ÂÁÙÏ ¨Â„ȘÙ˙ ˙‡ ÌÈÈÒ˘ ¨˙ÂÏ‚‰ ˙Ù˜˙· ˙„‰È‰ Ï˘ ÈÂÈÁ‰ ÁÂΉ
∂µ
Æ˙ÈÓ‡ω ‰Ó˜˙‰ ÌÚ
ËÂÈχ ҷÈÏ ‰„Â‰È ¨Ï„ȇ ‰˘Ó Ì˘‡¯·Â ¨ÌÈ¢ Ìȯ˜ÂÁ Â¯Ú¯Ú ÌȯÁ‡‰ ÌÈ¯Â˘Ú·
˙„‡ ÏÚ ÂÏ˘ ÏÚ‰–·È˯ ÏÚ ¯˜ÈÚ·Â ÌÂÏ˘ Ï˘ ÂÈ˙Â¯Ú˘‰Ó ÂÈ˙ÂÁ‰Ó ˙·¯ ÏÚ ¨ÔÂÒÙÏÂÂ
‰ÈÊȯ‰ ˙¯‚ÒÓ· ∂∂Æ˙ȯÂËÒȉ‰ ‰˙ÚÙ˘‰Â ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ˙È˘χȄ‰ ˙ÂÁ˙Ù˙‰‰
ÈÙÎ ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ˙È‚ÂϯΉ ˙¯‚ÒÓ‰ ‰ˆ¯Ù Âχ Ìȯ˜ÂÁ ÂÚȈ‰˘ ˙ȯ˜ÁÓ‰
ÂÁÙÂÒ ¨Ï¢ÊÁ ˙¯ÙÒ ˙ȇ¯˜Ó‰ ˙¯ÙÒ‰ ̉·Â ¨ÌÈÙÒ ÌÈÓÂÁ˙ ¨ÌÂÏ˘Â ¯·Â· È„È ÏÚ ‰ËË¯Â˘˘
Ï˘ ˙ÂÎÓ‰ ‰È¯Â‚˘‰ ÏÚ Â¯Ú¯Ú ‡Ï ̉ȄÈÓÏ˙ ‰Ï‡ Ìȯ˜ÂÁ Ìχ ∂∑ƉϷ˜‰ ¯˜ÁÓ ‰„˘Ï
∂∏
Æ˙ÈÏÒ¯ÂÂȇ ˙ÈÁ¯ ‰ÚÙÂ˙ Ï˘ ÈÓÂ‡Ï ÈÂËÈ·Î ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ‰ÓÂȘ — ‰„˘‰
‰˜ÈËÒÈÓ‰ ˙ÒÈÙ˙ ˙‡ ·ˆÈÚ˘ ÈÓ‡ω ·È˯‰ Ï˘ ‰ÈÂÓ‚‰‰ ˙¯گÚ˙‰ ˙·˜Ú· ˙‡Ê ÌÚ
ÌÈÈÏÒ¯ÂÂȇ‰ ÌÈ˷ȉ‰ ˙‡ ˘È‚„‰Ï ‰Ó‚Ó ÌÂÈÎ ¯˜ÁÓ· ˙¯ÎÈ ¨ÂÈ„ÈÓÏ˙ ÌÂÏ˘ Ï˘ ˙Ȅ‰ȉ
∂π
Æ‰Ï˘ È˙‡Â¢‰Â È‚ÂÏÂÓÂÙ ¯˜ÁÓ· ˜ÂÒÚÏ ¨˙Ȅ‰ȉ ˙ÈËÒÈÓ‰ ˙¯ÂÒÓ‰ Ï˘
˙ÂÙ˜˙Ó ¨˙ÂÚÙÂ˙ Ï˘ ·Á¯ ÔÂÂ‚Ó ¯Â‡È˙Ï ‰˜ÈËÒÈÓ ‚˘ÂÓ· ‰Ï·˜‰ ȯ˜ÂÁ Ï˘ ˘ÂÓÈ˘‰
Ôȇ ˙·¯ ÌÈÓÚÙ˘ ˙ÂÚÙÂ˙ ÔÈ· ˙È˙·ÏÓ ‰˜ÈÊ ¯ˆÂÈ ¨˙¢ ˙ÂÈ·¯˙Ó ˙¢ ˙ÂȯÂËÒȉ
ÌÈ„ÓÂÏÓ ÆÌÈÈ˙ÂÚÓ˘Ó — ÌÈÈ˙¯ÙÒ Â‡ ÌÈȯÂËÒȉ ¨ÌÈÈÙ¯‚‡‚ — ÌÈÈ˯˜Â˜ Ìȯ˘˜ Ô‰ÈÈ·
ÏÚ ¨‰Ï·˜‰ ÏÚ ‰˜ÈËÒÈÓ ‰È¯Â‚˘‰ ˙‡ ¯ÂӇΠÂÏÈÁ‰ Ìȯ˘Ú‰ ‰‡Ó‰ ˙È˘‡¯· ÌÈ„Â‰È Ìȯ˜ÂÁÂ
‰˙È˘‡¯˘ ¨˙ÈÓÂ‡Ï ˙ÈËÒÈÓ ˙¯ÂÒÓ ˙ÈÈ·‰ ˙¯‚ÒÓ· ¨˙Ȅ‰ȉ ˙¯ÂÒÓ· ˙¯Á‡ ˙·¯˙ ˙ÂÚÙÂ˙
ÔÈ·˘ Û‡ Æ®˙ÂÂȈ· — ÌÂÏ˘ ÈÙ ÏÚ ¨È˘χȄ‰ ‰Î˘Ó‰Â© ˙„ÈÒÁ· ‰ÙÂÒ ¨˙ÂÏÎȉ‰ ˙¯ÙÒ·
¨˙ÂȯÂËÒȉ ˙˜ÈÊ Ìȯ˘˜ ˘È ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ Ï˘ ‰ÓÎÒ· ÂÏÏ΢ ˙¢‰ ˙ÂÚÙÂ˙‰Ó ˜ÏÁ
ÆÌÈÈ„ÂÁÈÈ ÌÈÈÈÙ‡Ó ÈÏÚ· ˙¯ÂÒÓÓ Â‡ ̯ÊÓ ˜ÏÁ Ô‰· ˙‡¯Ï ‰˜„ˆ‰ Ì¢ È˙Ú„Ï Ôȇ
¨ÔȯÙÏ‚ ȯÓÚ
¨ÔÓ‡· ˙„„·˙‰
ÆÊ¢Ò˘˙ ‰˘‰ ˘‡¯
˙·Ȅ‡· ÌÂÏȈ‰
ÔÓ‡‰
Boaz Huss, ‘Admiration and Disgust: The Ambivalent Re-Canonization ‰„ÈÏÒ ˙ÂÏÚÙ˙‰ ¨Ò‰
of the Zohar in the Modern Period’, Howard Kreisel (ed.), Study and
Knowledge in Jewish Thought, Beer Sheva 2006, pp. 203≠237
˙· ˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ¯˜Á ÌÂÏ˘ Ì˘¯‚ ∫˙Âχ˘ ÏΠχ˘Ï ‡Ïß ¨Ò‰ ÊÚ· χ˘Ï ‡Ï ¨Ò‰
∑≤≠µ∑ ßÓÚ ¨®‚¢Ò˘˙© πµ≠π¥ ÌÈÓÚÙ ¨ßÂÈÓÈ
‰˜ÈËÒÈÓ‰ Ï˘ ‰È‚Âχ‚‰Â ÔÓÁ È·¯ ȯÂÙÈÒÏ ¯·Â· ÔÈË¯Ó Ï˘ Â˙Ó„˜‰ß ¨— ˙È„Â‰È ‰˜ÈËÒÈÓ ¨Ò‰
®‰Î‰·© ß˙Ȅ‰ȉ
¨®≤∞∞µ© ≤∑ ˙¯Â˜È·Â ‰È¯Â‡È˙ ¨ß˙Ȅ‰ȉ ‰˜ÈËÒÈÓ‰ ¯˜ÁÓ· ˘„Á Ô„ÈÚß ¨— ˘„Á Ô„ÈÚ ¨Ò‰
≤µ≥≠≤¥∂ ßÓÚ
ÌÈÏ˘Â¯È ¨¯‰ÂÊ· ˙ÈËÒÈÓ‰ ‰ÈÂÂÁ‰ ˙Ù˘ ÏÚ ∫Ô„ÚÓ ‡ˆÂÈ ¯‰Â ¨„˘‡–¯Ï‰ ‰ÏÈÏÓ „˘‡–¯Ï‰
‰¢Ò˘˙
Wouter Hanegraaff, New Age Religion and Western Culture: Esotericism Û¯‚‰
in the Mirror of Secular Thought, Albany 1998
Elliot R. Wolfson, Through a Speculum that Shines: Vision and Imagination ÔÂÒÙÏÂÂ
in Medieval Jewish Mysticism, Princeton 1994
¨˙ÈÏ‚¯Ó–ÔÓχ ‰„Ú ‰Ó‚¯˙ ¨˙ÂÈÙÂÒÂÏÈÙ ˙¯ȘÁ ¨ÔÈÈˢ‚ËÈ ‚È„ÂÏ ÔÈÈˢ‚ËÈÂ
‰¢˘˙ ÌÈÏ˘Â¯È
Peter van der Veer, Imperial Encounters: Religion and Modernity in India ¯È ¯„ ÔÂ
and Britain, Princeton 2001
Steven M. Wasserstrom, Religion after Religion: Gershom Scholem, ̯ËÒ¯ÒÂ
Mircea Eliade, and Henry Corbin at Eranos, Princeton 1999
±πππ ·È·‡–Ï˙ ¨ÛȘӉ Íȯ„Ó‰ ∫ÌÈχ¯˘È ÌȘÈËÒÈÓ ±∞± ¨ÔÁ ÏÚÈ ÔÁ
Adolph Jellinek, Auswahl Kabbalisticher Mystik, I, Leipzig 1853 ˜ÈÏÈ
Grace M. Jantzen, Power, Gender and Christian Mysticism, Cambridge, ÔˆÈ
New York & Melbourne 1997
Steven Katz, ‘The Conservative Character of Mystical Experience’, idem È¯Ó˘‰ ÈÙ‡‰ ¨ı¢Î
(ed.), Mysticism and Religious Traditions, Oxford 1983, pp. 3≠60
— (ed.), Mysticism and Religious Traditions, Oxford 1983 ‰˜ÈËÒÈÓ ¨ı¢Î
˙ÂÈ˙„ ˙¯ÂÒÓÂ
— (ed.), Mysticism and Philosophical Analysis, London 1978 ‰˜ÈËÒÈÓ ¨ı¢Î
ÈÙÂÒÂÏÈÙ ÁÂ˙ÈÂ
—¨ ‘Language, Epistemology, and Mysticism’, Steven Katz (ed.), ‰Ù˘ ¨ı¢Î
Mysticism and Philosophical Analysis, London 1978, pp. 22≠74
ßÓÚ ¨≤∞Ʊ∞Æ≤∞∞∂ ¨Ê¢Ò˘˙ ȯ˘˙· Á¢Î ¨Ô¢‡¯ ¯Â˜Ó ¨Á¯ ˙ÂÈÁ¯ ¨Ò·ÈÏ ‰„Â‰È Ò·ÈÏ
∑≠∂
Franz Joseph Molitor, Philosophie der Geschichte, oder über die Tradition, ¯ÂËÈÏÂÓ
Frankfurt a.M. 1827
Peter Moore, ‘Mystical Experience, Mystical Doctrine, Mystical ¯ÂÓ
Technique’, Steven Katz (ed.), Mysticism and Philosophical Analysis,
London 1978, pp. 101≠131
ˢȉ ‰‡Ó‰ ‰ÙÓ Ï˘ ‰˜ÈË˙Ò‡‰ ∫‰˜ÈËÒÈÓ ˙ÂÈÏËÈÈ¯Â‡ß ¨¯ÂÏÙ–Ò„Ó ÏÂÙ ¯ÂÏÙ–Ò„Ó
∂∏±≠∂≤≥ ßÓÚ ¨®„¢Ó˘˙© ‚ χ¯˘È ˙·˘ÁÓ· ÌÈÏ˘Â¯È È¯˜ÁÓ ¨ß˙Ȅ‰ȉ ˙‰ʉÂ
Bernard McGinn, The Foundations of Mysticism, New York 1991 ÔÈ‚˜Ó
Russel T. McCutcheon, The Discipline of Religion: Structure, Meaning, ‰ÈÏÙȈÒÈ„‰ ¨ÔÂ߈˘Ó
Rhetoric, London & New York 2003
—¨ Manufacturing Religion, New York & Oxford 1997 ˙„‰ ˙˘Â¯Á ¨ÔÂ߈˘Ó
Andrew M. McKinnon, ‘Sociological Definitions, Language Games and ÔÂȘÓ
the “Essence” of Religion’, Method & Theory in the Study of Religion
14 (2002), pp. 61≠83