173 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam Table 1 (continued) Statement Source The famous Gayatri Mantra is a prayer for the awakening of the dhi, i.e., cognition[;] [i]n the Upanishads the higher faculty is often referred to as buddhi, i.e., the intellect. Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967; Sen Gupta, 1986 It is also referred to as a subtle and one-pointed buddhi, through which the luminous inner-self is seen when the mind is purified and knowledge becomes clear. Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967; Sargent, 1984; Sen Gupta, 1986 In the Gita, there is also this idea of a higher faculty. In the eleventh chapter, Krishna tells Arjuna that he would give him a ‘divine eye’ to see the transcendental ‘Cosmic Form’ and the Divine Mystery. Basham, 1999; Dasgupta, 1922; Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967 In later Hinduism this ‘faculty psychology’ gave way to a more dynamic psychology, and the mental processes involved in perception were formulated in the form of theories of perception. Dasgupta, 1922 But unlike other areas within the Hindu world, mokṣa, strictly understood, lacks texture[;] [u]nlike bhakti or dharma for example, there is little that can be said informally about an experience, or a condition, that is said to transcend discursive qualities. Dasgupta, 1922; Müller, 1899; Nikhilananda, 1990; 1992; Radhakrishnan & Moore, 1967; Sen Gupta, 1986 In Hinduism, atma-jnana, [i.e., self-realization], is the key to obtaining mokṣa, as well as its principal by-product. Morgan, 1987 Advaita Vedānta emphasizes Jnana Yoga as the ultimate means of achieving mokṣa, while other yogas (such as Bhakti Yoga) can serve as means to the knowledge, by which mokṣa is achieved. Basham, 1999; Dasgupta, 1922; Klostermaier, 2007; Nikhilananda, 1990; 1992; Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967 Through discernment of the real and the unreal, the sadhak, or practitioner, unravels the maya and comes to an understanding that the observable world is unreal and impermanent, and that consciousness is the only true existence. Basham, 1999; Dasgupta, 1922; Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967 e impact of mys ic l experience on self-actualiza i n...
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