167 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam Table 1 (continued) Statement Source This, [i.e., theoria], according to John Climacus (1982), leads to the experience of tears of love, joy, and Divine eros, or ‘the yearning for God as a mad lover has for his beloved’. Climacus, 1982 In [theosis] wo/man becomes divinized[;] [s]/he beholds and approaches the uncreated Light, which is achieved through a noetic vision of the Divine Being in the form of His uncreated energies. Cyprian, 1995; Vlachos, 1992; 1993; 1997 It is the state, [i.e., theosis], in which the mind is placed in the heart and the nous is focused on the immanence of God. Chrysostomos, 2000a; 2000b; 2007; Lossky, 1944 [The vision of the Tabor Light], is an expression of noesis, i.e., insight, and is focused on the present or ‘now’, as opposed to the past or future; it is presentmoment mindfulness. Chrysostomos, 2000a; 2000b; 2007; Lossky, 1944 [Theosis], enables free will and conscious choice over determinism. Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Lossky, 1944; Vlachos, 1991; 1992; 1993; 1994; 1997; 2000; Vujisić, 2009 [Theosis], is photismos, i.e., a light that permeates all things, especially inner darkness, and is called the Tabor light. Chrysostomos, 2000a; 2000b; 2007; Lossky, 1944; 1985 The gifts of the Holy Spirit offset the exercise of virtue. Chrysostomos, 2000a; 2000b; 2007 The mystic ascends to the ‘third heaven’…, and like the apostle Paul, hears ineffable words and perceives that which the natural eyes cannot see[;] [t]he depths of spiritual reality and the mysteries of God are revealed through the Holy Spirit. II Corinthians 12:2, KJV; Lossky, 1944; 1985 e impact of mys ic l experience on self-actualiza i n...
RkJQdWJsaXNoZXIy NzUzNTA=