157 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam to Buddhism, Eastern Orthodox Christianity, Hinduism, and Islam, through the identification with the most sophisticated inner instrument of knowledge, (i.e., the supersensory organ of spiritual cognition), the mystic transcends the filters of his/her own interests, which are culturally and personally predetermined mental preferences that are presumed to be innate mental structures. These traditions suggest that it is possible to distinguish three distinct stages in the progressive process of perfecting the organ of spiritual cognition into a reliable instrument of knowledge, including: (a) the purification as preparation for realization; (b) the characterological, perceptual, cognitive, conative, behavioral, and epistemological adjustments as an immediate and automatic consequence of the central realization; and (c) the complete transformation of the supersensory organ of spiritual cognition. Finally, although ineffable, those mystics in Buddhism, Eastern Orthodox Christianity, Hinduism, and Islam who have traversed the apex of spiritual ascent and mystical experience have apparently reached a shared experiencing, knowing, understanding, and appreciating, which lead to self-transcendence, union, integration, and non-duality, resulting in a professedly more progressive worldview, selfactualization, and tolerance. To recap, this study did not intend to explore the reality of such cosmic consciousness and/or consequences. Nevertheless, it did highlight the concept that material attachment distorts perception. It also highlighted that the ‘experience of essence’, [and not ‘knowledge of essence’], is the highest goal of spiritual life, and that ONENESS, love, tolerance, holism, affinity, and unity [vs. duality, separateness, and multiplicity] are the necessary underpinnings of ‘being’ and ‘consciousness’ [and moreover, of authentic embodiment, individuality, and personhood]. The following is common to all of the traditions in this investigation. (a) The mystical journey leads from separation to union. (b) It is the path to the ‘heart of hearts’. (c) It is the way of light and love. (d) It is the lover returning to the arms of the beloved ONE. (e) Only the death of the self-centric ego can unite the lover with the ONE. e impact of mys ic l experience on self-actualiza i n...
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