149 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam awareness’, and the gestalt of meaning-structures, (i.e., the energies of all that which is created, and ultimately, through the purification and activation of the organ of spiritual cognition through the vision of Light). This, reportedly, is the perception of spiritual reality, and is primarily accomplished through contemplative prayer, which in the traditions examined includes the ongoing repetition of noetic and aspirational invocations in the dialogical interiority between the organ of spiritual cognition and divine energy, spatially identified in the interior of the heart. The aspiration is objectively ‘located’ inside the inward flow towards the organ of spiritual cognition, progressively moving towards its origins in pure subjectivity. It is suggested that this process causes deep characterological, perceptual, cognitive, conative, behavioral, and epistemological transformation, culminating in what is known as ‘purity’ or ‘purity of heart’, and the direct apperception of the transcendent, as opposed to natural and artificial memory. Both natural and artificial memories therefore have a diminished role. Attention and focus are not directed toward symbolic representations of events and/or experiences, but rather toward the attunement of perceptions and actions that transcend situations based upon the affordances of the experience and reported interaction with the organ of spiritual cognition. Representations are therefore considered not to be mnemonic but created and interpreted in energy. This attunement to affordances is believed to be the underpinning of the building blocks of constructs, (e.g., schemata, deep cognitive structures, mental models, and ultimately worldview). 4.3 worldview Buddhism, Eastern Orthodox Christianity, Hinduism, and Islam therefore assert that mystical experience moves worldview progressively across an enlightenment continuum and provides enhanced: (a) models of reality, the past, and the future; and (b) theories of values, actions, and knowledge. These result in the transformation and re-creation of worldview through existential choice and/or volition from the standpoint of expanded (a) methods of perceiving knowledge, (b) models of wellbeing, (c) inclusion and integration, and (d) meaning and purpose. In Buddhism, Eastern Orthodox Christianity, Hinduism, and Islam, the actualization of the e impact of mys ic l experience on self-actualiza i n...
RkJQdWJsaXNoZXIy NzUzNTA=