132 actas del ii congreso internacional de literatura mística synthesized the ‘Theme/Meaning Units’ into ‘Textural/Structural Descriptions’, and constructed a combined description of the ‘Essences’ of the mystics’ ‘experiencings’ and their impact on self-actualization and worldview in relation to ontology, explication, prediction, axiology, praxeology, epistemology, and metapoiesis. The latter articulated components of worldview define a precise and consistent context for the interpretation of questions related to: (a) models of reality; (b) theories of values, actions, and knowledge; and (c) the transcending of nature/nurture and the creation/re-creation of worldview through existential choice and/or volition. Ultimately, significant patterns of invariance were identified between the mystical methodologies [in the religious traditions under study] in relation to theory, method, practice, and outcomes. The impact of mystical ‘experiencings’ on the development of self-actualization, worldview, interreligious/ intercultural understanding, and tolerance are presented. i. introduction The various paths of spiritual ascendancy, which are employed by religious traditions across the world, (and which, in modern terminology, correspond to religious psycho-spiritual therapeutic methodologies), are primarily phenomenological in nature and are based upon existential experience (Al-Qushayri, 2007; Martin, 2004; Smith, 1973; Solihu, 2009c; Vlachos, 1991; 1992; 1993; 1994; 1997; Vujisić, 2009; 2012). The methods are heuristic and at the same time, founded on rigorous empiricism. In the religious psycho-spiritual traditions under investigation, the aspirant, or patient, moves through a series of phases or degrees of progress beginning with: (a) the diagnosis of the identified problem, which is seen as a symptom of an underlying abnormal or dysfunctional state of being; (b) the recognition that previous attempts to address and rectify the problem have been unsuccessful; (c) the need and commitment to change direction; (d) the commitment to the psycho-spiritual therapeutic process, [i.e., therapy]; and (e) subsequently advancing through a purification process, or stages of therapy that culminate in: (a) nirvāna, (i.e., extinction) in Buddhism; (b) enosis, commonly called theosis, (i.e., union or ontological divinization), in Eastern Orthodox Christianity; (c) mokṣa, (i.e., release or liberation) in Hinduism; and (d) al-fanā’,
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