“Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine.”
Max Weber, , 1916.
Context: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.
Help us to complete the source, original and additional information
Max Weber 41
German sociologist, philosopher, and political economist 1864–1920Related quotes
“There are no galley-slaves in the royal vessel of divine love—every man works his oar voluntarily!”
Quoted by Bishop Jean-Pierre Camus in The Spirit of Saint Francis de Sales, ch. 7, sct. 3 (1952)
Introduction
On the Kabbalah and Its Symbolism (1960)
Context: The Kabbalah, literally 'tradition,' that is, the tradition of things divine, is the sum of Jewish mysticism. It has had a long history and for centuries has exerted a profound influence on those among the Jewish people who were eager to gain a deeper understanding of the traditional forms and conceptions of Judaism. The literary production of the Kabbalists, more intensive in certain periods than in others, has been stored up in an impressive number of books, many of them dating back to the late Middle Ages. For many centuries the chief literary work of this movement, the Zohar, or 'Book of Splendor,' was widely revered as a sacred text of unquestionable value, and in certain Jewish communities it enjoys such esteem to this day.
Gerald R. Salancik (1982), "Attitude-behavior consistencies as social logics." Consistency in social behavior: The Ontario symposium. Vol. 2. 1982. p. 207
Aphorism 26, as translated in Dialogue on Poetry and Literary Aphorisms (1968), p. 151
Variant translation:
Wit is the appearance, the external flash, of fantasy. Hence its divinity and the similarity to the wit of mysticism.
As translated in The Early Political Writings of the German Romantics (1996) edited by Frederick C. Beiser, p. 131
Part II : The Economics of a Socialist Community, § I : The Economics of an Isolated Socialist Community, Ch. 5 : The Nature of Economic Activity, p. 97 http://www.econlib.org/library/Mises/msS3.html#Part%20II,Ch.5
Socialism (1922)
Source: Socialism: An Economic and Sociological Analysis
Source: The Sayings and Teachings of the Great Mystics of Islam (2004), p. 270
“Tools are neither demonic nor divine. It’s all about who wields them.”
Source: UnDivided
Source: Dreams of Steel (1990), Chapter 29 (p. 332)