七年級(jí)上冊(cè)語文教案Title【精選-】

1、MysticismI. Definition of Mysticism (Evelyn Underwood, Practical Mysticism: Mysticism is the art of union with Reality, The mystic is a person who has attained that union in greater or less degree; or who aims at and believes in such attainmentButA. What is Reality? From this definition only a mysti

2、c can answer and in terms which only other mystics can understandB. What is Union? From the mystics perspective it is not an “operation but an activity which is being done, every conscious moment of time with great intensity and thoroughnesswe can know a thing by unity with it“Marks of Mysticism(Jam

3、es, Varieties of Religious Experience)I. Ineffabilitya negativeA. Mysticism defies expressionno words are adequate its contentB. It must be directly “experiencedC. It cannot be imparted or transferred to othersII. Noetic QualityA. Mysticism is a state of insight into depths of truth unknown through

4、discursive intellectB. The areas of knowledge are “illuminations or “revelationsIII. TransiencyA. Mystical states cannot be sustained for any great amount of timeB. At times, when faded, their quality can be imperfectly reproduced in memoryIV. PassivityA. The mystic will feel that his/her own will w

5、ere in abeyance, sometimes as if grasped and controlled by a superior powerB. The “control factor will lead at times to secondary phenemena1. prophetic speech2. automatic writing3. mediumistic tranceCharacteristics(Underwood, Mysticism)I. Mysticism is practical, not theoreticalII. Mysticism is an en

6、tirely spiritual activityIII. The business and method of mysticism is lovelove is:A. The active, connotative, expression of ones will and desire for the AbsoluteB. Ones innate tendency to that Absolute, ones spiritual weightIV. Mysticism entails a definite psychological experienceV. As a corollary t

7、o the four rules, emphasis should be made that true mysticism is never self-seekingGeneric Experiences(OBrien, Varieties of Mystical Experiences)I. The object confronted in mystic experience is thought by the mystic to be somehow ultimateA. A belief that a mystical experience is the ultimate experie

8、nce one can have on earth1. Richard Rolle-the object is the “fire of divine consolation2. St. Bernard-comparable to the “Beatific Vision in HeavenB. It is asserted that the object is the ultimate experienced possible to human awareness because it is the ultimate reality-the deity1. St. Catherine of

9、Siena-the “Sea Pacific in which she felt herself immersed in God2. Origen-It is the Word; the second person of the TrinityII. The manner of confrontation is always immediate and directA. It can an intuitive one-to-one cognitive relation between subject and object, as found in St. AugustineB. It can

10、an “insight-the unmediated perception of a higher coherence-St. Ignatius Loyola or St. Teresa of AvilaIII. The confrontation is always different from the familiar exercises of either sense perception or of reasoningA. Differing backgrounds of mystics will cause the mystical experience to be explaine

11、d in different termsB. Yet, there are similarities which go beyond religious beliefs, for example, the self, itself, becomes awarenessThree Rules for Determining the “Truth of an ExperienceI. The reputed experience does not follow as a doctrinal conclusion from a persons basic philosophic or theolog

12、ical position, but is counter to it.A. In writings of Pseudo-Dionysius or Meister Eckhart, the experience which is so highly extolled is the last logical step in a rigid speculative systemB. Either of them may have been authentic mystics, but one cannot come to that conclusion from their writings on

13、lyC. When the experience does not fit in at all with the persons speculative suppositions, the chances are that it was a genuine experienceII. The reputed experience is not an instance of wish fulfillment, but is counter to ones wishesIII. The reputed experience alone gives consistency to the specul

14、ationA. In Gregory, the experiences will be seen to be to the “l(fā)uminous center in the light of which Bible and philosophy and current theological controversies are understoodB. In St. John of the Cross, everything takes its coloring from the experienceThree Phrases of Life Agreed On By MysticsI. Lif

15、e as it concerns GodII. Life as it concerns the creatureIII. An intermediate life, a mixture of the former twoIV. ExamplesA. Plotinus3 descending phases or principles of Divine Reality1. The Godhead, the Absolute, and Unconditioned One2. Gods manifestation as the nous, the Divine Mind or Spirit whic

16、h inspires the “intelligible and eternal world3. Psyche, the Life or Soul of the physical universeB. The Upanishads1. Brahma is the “heart of reality; other then the known, and above the unknown2. Ananda, (being) that spiritual world which is the true object of aesethetic passion and religious conte

17、mplation3. The world-process as we know it, which represents Ananda taking formC. Richard of St. Victor1. “Dilation of mindenlarging and deepening our vision of the world2. The “elevation of the mindin which we behold the realities which are above ourselves3. “Ecstasy, in which the mind is carried u

18、p to contrast with truth in its pure simplicity D. Jacopone da Todiuses symbolism of three heavens1. When the mind has achieved self-conquest, the “starry heaven of multiplicity is revealed to it; its darkness is lit by scattered lights (points of reality which pierce the sky2. The “crystalline heav

19、en of lucid contemplation, where the soul is conformed to the rhythm of the divine lifeby its loving intuition it apprehends God under veils3. The “hidden heaven or “ecstasylifted up that ineffable state where it enjoys a vision of imageless reality and “enters into possession of all that is GodE. R

20、uysbroeck1. The natural world, theatre of our moral struggle2. The essential world, where God and Eternity are indeed known by intermediaries3. The super-essential world, where without immediary, and beyond all separation, “above reason and without reason, the soul is united to “the glorious and abs

21、olute OneF. Jacob Boehme1. The “deepest Deity, without and beyond Nature2. The Eternal Light-world, the manifestation of Deity3. The outer world in which we dwell according to the body, which is manifestation, image or similitude of the EternalG. Dionysius the Areopagite1. The way of purification, i

22、n which the mind is inclined to learn true wisdom2. The way of illumination, in which the mind by contemplation is kindled to the burning of love3. The way of union, in which the mind by understanding, reason, and spirit is led up by God aloneForms of Mystical LiteratureI. Pastoral Homilies-the writ

23、ings of the mystics intimate communion with the Divine, sometimes the writings are written from sermons preachedII. Theological Treaties-directed to an analysis of the mystical experienceIII. Personal Advice-written to meet the need for instruction in the mystical of some definite person or personsA

24、. The advice is personal in two ways at onceB. Author-mystic, in the light of personal experienceC. Reader-mystic, counseling for personal needD. This category has many anonymous works which are considered to be “classical1. The Book of the Poor in Spirit2. Theologia Germanica3. The Cloud of Unknowi

25、ngIV. ConfessionsA. Most famous practioner of this type is Augustine of Hippo in his ConfessionsB. William of St. Thierry, in his On Contemplating GodV. Spiritual Accounts-direct and to the point; purpose is simply to tell what occurredA. St. Ignatius LoyolaB. Marie of the IncarnationC. St. Paul of

26、the CrossSampling of MysticsI. Meister Eckhart (1260-1329 CE)A. The process of reality is a series of emanations1. From the Godhead to the Unspoken Word (the Father)2. From the Unspoken Word to the Spoken Word (the Son)3. The Spoken Word to Love (the Spirit)4. From Love to ideal creationB. Humans re

27、turn to the Godhead in a reverse orderC. The practical spirit of Eckhart1. The first stage of the souls return is regression from phenomenon, that is, from creatures in their actual state because they are not merely nothing, they are annihilating2. The second stage is the beholding of the uncreature

28、ly in creatures; that is, of creatures in the ideal state3. The third stage is introspective; that is, one meditates upon the purely spiritual faculties of the soul, the trinity of memory, understanding, and willD. The souls ultimate destiny is not the Trinity, but what is beyond the TrinityThe Godh

29、ead itself1. Thus, there is a fourth stage2. It consists in passing beyond memory-understanding-will to the delicate simplicity of the souls pure nature, to a oneness so rarefied that it is almost as though it were not in man at allII. The Sufi Rabia of Basra (d. 185/801)A. Unlike many other Sufis,

30、she did not pay heed to the beauty of natureB. She was marked by an extremely other-worldlinessC. An important aspect of her thought is her concept of pure or disinterested lovethe Love of God for HimselfO my Lord, if I worship thee from fear of Hell, burn me in hell; and if I worship thee from hope

31、 of Paradise, exclude me from Paradise, but if I worship thee for Thy own sake, then withhold not from me Thy Eternal BreatheD. Her doctrine of disinterested love would influence not only later Sufis but traditional Islamic teahingIII. The “Intoxicated Sufi Abu Yazid (d. 261/875)A. Regarded as the f

32、irst of the “intoxicated Sufis who would find God within his own soulB. He scandalized the orthodox Muslim by ejaculating, Glory to MeC. He was also the first to take the Prophets Ascension as a theme for expressing his own mystical experienceD. He developed the doctrine of Fana (“absorption or “ann

33、ihilation which would play an important role in later Sufi teachingHermiticism and Kabbalistic MysticismNeo-platonic and Neo-Pythagorean InfluencesI. All of Platos works were preserved during the Christian destruction of Greek literatureII. Platos “Academy continued from the time of Plato until it w

34、as closed in 529 CE.III. Between the 3rd and 6th centuries CE, Platonism underwent a revivalthis revival is referred to as Neo-PlatonismIV. The nature of Platos philosophy is positive toward syncretism; other systems could be easily addedespecially true of Neo-platonism which included neo-pythagorea

35、n and Hermetic conceptsHermes TrismegistusI. Tradition states that he lived around 2670 BCEII. Hermes Trismegistus is the Greek equivalent for Thoth and means “The Thrice GreatIII. Legend claims he was an Egyptian priest, legislator, and philosopher and was to have written 36 books on theology and p

36、hilosophy and six books on medicineIV. The 46 books are divided as follows:A. Ten books of laws, deities, and the education of priestsB. Ten books of sacrifices, offerings, prayers, hymns, and festive processionsC. Ten books of cosmographi and geographical informationD. Four books devoted to astrono

37、my and astrologyE. Two books containing a collection of songs in honor of the gods and a description of royal life and its dutiesF. Six books known collectively as the “Pastophorous and deals with medical subjectsG. These writings were imparted, according to tradition, to Greek philosophers such as

38、Pythagoras, Plato, Aristotle, and HerodotusOther LegendsI. Thoth was thought to govern over mystical wisdom, magic, writing, and healing; Hermes was the personification of universal wisdom and the patron of magicII. Both are associated with writingsA. Thoth was credited with writing the sacred books

39、 of EgyptB. According to Iamblichus (c. 250-300 BCE), Hermes wrote 20,000 books and Mantheo (c. 300 BCE) thought he wrote over 36,000 booksIII. According to legend both revealed to humankind the healing arts, magic, writing, astrology, science and philosophyIV. Hermes Trismegistus provided the wisdo

40、m of light to the ancient mysteries of Egypt. “He carried an emerald, upon which was recorded all philosophy, and the caduces, the symbols mystical illumination. Hermes Trismegistus vanquished Typhon, the dragon of ignorance, and mental, moral and physical perversionThe Emerald TabletTrue, without f

41、alsehood, certain and most true, that which is above is the same as that which is below, and that which is below is the same as that which is above, for the performance of miracles of the One Thing. And as all things from the One, by the meditation of One, so all things have their birth from this On

42、e Thing by adaptation. The Sun is its Father, the Moon its Mother, the Wind carries it in its belly, its nurse is the world. This is the Father of all perfection, or consummation of the world. Its power is itegrating, if it be turned into earthYou shall separate the earth from the fire, the subtle f

43、rom the gross, suavely, and with great ingenuity and skill. Your skilful work ascends from earth to heaven and descends to earth again, and receives the power of the superiors and of the inferiors. So thou has the glory of the whole worldtherefore let all obscurity flee from thee. This is the strong

44、 force of all forces, overcoming every subtle and penetrating every solid thing. So the world was created. Hence all were wonderful adaptations, of which this is the manner. Therefore I am called Hermes Trismegistus having the three parts of the philosophy of the whole world. What I have to tell is

45、completed during the Operation of the SunV. Several Fathers of the Church thought that Hermes was pre-plato; Lactancius, St. Augustine, Justin Martyr, Athenagoras, Clement of Alexandria, Tertullian, Cyprian, and Cyril of AlexandriaVI. Other Greek scholars included Zosimus, Jamblichus, Fulgentius, an

46、d Julian the EmperorThe TruthI. Until 17th century CE, it was generally accepted that Hermes lived before the pre-Socratics and wrote a considerable body of religious, philosophic, and scientific literature.II. The works attributed to Hermed are referred to as “The Corpus Hermeticum, composed by a c

47、ircle of Greek-speaking Egyptians working in and around Alexandria in the 2nd and 3rd centuries CEIII. The Hermetic writings show influence from Platonic, Stoic, and mystic Jewish traditionsIV. No Christian influence, although there are many phrases and ideas that seem as if they might be from the C

48、hristian tradition: For instance, in the Pimander there is an account of the creation of the world by the “l(fā)uminous Word who is the “Son of GodV. Some scholars believe the similarities are due to the fact that Hermes and Christianity have some of the same sourcesVI. The manuscripts of the Corpus Her

49、miticum were discovered in Constantinople by agents of Cosimo Medici (a ruling prince of Tuscany)VII. Cosimo was so eager to know the contents of the material that he had Marisilio Ficino interrupt his translation of Plato and devote his energies to the translation of HermesVIII. He finished the tra

50、nslation in 1464; being a Platonic expert he was able to see the Platonic elements in the corpus; but he believed Plato got his ideas from Hermes.A. This misdating led him to believe that he had the oldest knowledgeB. Dating the corpus to the 2nd millennium BCE made it the basis of all wisdomC. Fici

51、no also thought that Hermes and Moses were contemporaries; he even speculates that they might be the same personD. Thus, the corpus gave the 2 great streams of knowledgethe philosophical writings of Plato and the Old TestamentE. His translation and commentary helped to establish a Christian Hermetic

52、 tradition that flourished well into the 17th century CEPico Della MirandolaI. Contemporary of FicinoA. Began his study of philosophy under FicinoB. Picos importance is that he added to the magic of the Hermetic tradition the magic of the CabalaC. He went to Rome in 1486 with 900 theses or points dr

53、awn from all philosophies which he wanted to debate in public that points were reconcilable with one anotherD. No debate occurred, but it helped to continue the Renaissances interest in magic through his books such as the Dignity of Man, Apology, and Oration.E. He later had to appear before a commis

54、sion appointed by Pope Innocent VIII; the commission was to investigate the heretical character of some of Picos thesesF. In 1487 Pico made a retraction of his beliefsG. In 1492 a new pope, Alexander IV, came to the rescue of PicoPseudo-Dionysius the AreopagiteI. Wrote Celestial HierarchiesII. Claim

55、ed to be the Dionysius who met St. Paul in Athensaccepted by many scholars of the early churchIII. Real author is unknown, but wrote under neo-platonic influencesIV. The work would become important in the synthesis neo-platonism and ChristianityV. The link is done by identifying the angelic world wi

56、th what the philosophers call the intelligible worldVI. The world is divided:A. Angelic (intelligible)B. CelestialC. Sublunar, which we inhabitHenry Cornelius Agrippa von Netesheim(Cornelius Agrippa)I. Born in 1486 in Cologne, GermanyII. He confided in a latter at an early age that he possessed a cu

57、riosity concerning the mysteries (Albertus Magnus (1193-1280, famous occult scholar lived in Cologne)III. Went to the University of Paris where he gathered a band of fellow students interested in the same subjectIV. In 1510 he wrote the first draft of his Three Books of Occult Philosophyfirst publis

58、hed in 1531,33V. His work is divided into 3 books:A. Natural Magic, or magic in the elemental worldB. Celestial MagicC. Ceremonial MagicD. These divisions correspond to the divisions of philosophy into physics, mathematics, and theologyVI. In Book I he divides the universe into three worldsA. The el

59、emental worldB. The celestial worldC. The intellectual worldVII. The final chapter of Book I discusses the relation of letters of the Hebrew alphabet to the signs of the zodiac, planets, and elements which give that language a strong magical power VIII. In Book II emphasizes mathematics and imagesA.

60、 The letters of the Hebrew alphabet have numerical value and they are potent for number magicB. He discusses the general principles of the making of talismans imprinted with celestial imagesIX. Book III turns to higher matters; to know that part of magic which helps one to come to the divine religio