The term ‘mysticism,’ comes from the Greek
μυω, meaning “to conceal.” In the Hellenistic world,
‘mystical’ referred to “secret” religious rituals.
In early Christianity the term came to refer to
“hidden” allegorical interpretations of Scriptures
and to hidden presences, such as that of Jesus at
the Eucharist. Only later did the term begin to
denote “mystical theology,” that included direct
experience of the divine (See Bouyer, 1981).
Typically, mystics, theistic or not, see their
mystical experience as part of a larger undertaking
aimed at human transformation (See, for example,
Teresa of Avila, Life, Chapter 19) and not as the
terminus of their efforts. Thus, in general,
‘mysticism’ would best be thought of as a
constellation of distinctive practices, discourses,
texts, institutions, traditions, and experiences
aimed at human transformation, variously defined in
different traditions.
Mysticism in India is a complete and informative
description of the teachings, works, and lives of
the great poet-saints of Maharashtra written by a
scholar and professor who was also a mystic.
Jnaneshwar, Namadev, Tukaram, Eknath, Ramdas, and
the other saints discussed belonged to the great
devotional religious movement that spread through
medieval India. With the exception of Ramdas, they
all belonged to the tradition of the Varkaris, the
most popular sect in contemporary Maharashtra. Their
compositions exemplify the universality of their
faith and practice, and are recognized as literary
treasures.
Ranade was primarily interested in the poet-saints
as mystics--teachers of the perennial
philosophy--whose experiences have general
metaphysical and religious implications. At the
heart of his classic is a comprehensive, objective
presentation of the thought of these saints,
augmented by a deep appreciation of their value and
relevance to present-day scholars and seekers. |