flowering of mysticism in epochs of the high cultural achievements at the close of

flowering of mysticism in epochs of the high cultural achievements at the close of the Classical Period in the Third Century, the Medieval Period in the Fourteenth Century, the Renaissance in the Seventeenth Century and, now, as we know, in the Western World toward the end of the Twentieth Century. An increase in general acceptance of talk, writing and practice focused on mystical experience is said by many to accompany historical high points in intellectual, literary and political achievement. One might include as a component of our growing cultural richness, the new science about chemical dialogues with the brain. Although no central nervous system agents were ever allowed in the ashrams of Baba Muktananda, it was common during some evening sessions of questioning, called satsangs, for him to acknowledge that one or a few experiences with entheogenic agents can open many recalcitrant folks to the existence of the God within. This, in turn, led them to the drug free spiritual exercises, sadhana, of love, se/f-truth, and spontaneity (each according to their nature) as well as abstinent discipline, meditation, chanting and yoga to maintain the knowledge. We might speak of participating in the creation and maintenance of the spiritual ecology of ones inner and outer being. Underhill said that the cultural richness of an efflorescent epoch is taken inward and accompanies personal and societal mutations into states and institutions involving higher spiritual consciousness. In addition to an increase in the common outward manifestations of having had a mystical experience, such as an increase in compassion, forgiveness and more respectful and reverential attitudes toward the Earth and all its creatures (currently taking the forms of deep ecology, ecofeminism, herbal medicine, organic farming and the like), these times bring more public consideration of the nature of reality itself, apart from its material manifestations. The theme of the life’s work of the Dominican priest, Thomas Aquinas, made master of theology by papal dispensation in 1259, involved the existential recognition of this dichotomy of existence, esse, and essence, nature and grace, the material world and God. William James wrote famously about mystical experience penetrating the thin veil between these two worlds. Those with a mystical orientation attribute reality to inner experience in relationship to a transcendental, supernatural world. Whereas 96 HOUSE_OVERSIGHT_013596