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By Peter Tyler

What's mystical isn't how the area is yet that it's . . . ' (Ludwig Wittgenstein) The Spanish Carmelite reformer, Teresa of Avila and the Austrian professor of common sense, Ludwig Wittgenstein don't at the beginning sight appear to be the obvious of mattress fellows. but, during this strikingly unique paintings, Dr Peter Tyler argues that either have been galvinised via their studying to 'see the area aright' by means of an intensive kind of writing often called 'mystical'. As teens either have been in turmoil, loneliness and melancholy, but present in this form of writing own transformation, dedication and, so much of all, engagement with the realm. This new 'path to the heart', argues the writer, is what makes their writing so robust and transformational to this present day.

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Additional resources for Return to the Mystical: Ludwig Wittgenstein, Teresa of Avila and the Christian Mystical Tradition

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This methodology will be based primarily on the notion of the Übersichtliche Blick/Darstellung (‘Clear Overview’) and the importance Wittgenstein gives to a distinction between Weltanschauung and Weltbild if his approach to philosophy is to be understood aright. Accordingly, we shall turn now to consider the following areas: the tools for doing philosophy and how the mechanisms for philosophy can be applied to spiritual and theological questions in the Übersichtliche Blick. 7 See also Wittgenstein’s Confessions (Thompson 2000).

Wittgenstein’s often ‘larger-than-life’ personality, eccentricities and colourful acquaintances have all added to this tendency. From the point 4 Conversation with Euan Hill, Carshalton, November 2006. 36 The Return to the Mystical of view of our study here, two of the most important collections of encounters are those by his former pupils Norman Malcolm (in Ludwig Wittgenstein: A Memoir, (Malcolm 2001), first published 1958) and Maurice Drury (in Rhees (1987), Recollections of Wittgenstein). In both we find Wittgenstein talking candidly about religion in a way that is not often so evident in his written remarks.

Each of the three authors varies as to the emphasis they take. Inge, for example, privileges the ‘Johannine corpus’ and wants to suggest that the mystical strand arises from here. e. an unbroken thread that leads directly from apostolic and post-apostolic times, through the Middle Ages, Reformation and Enlightenment to the present day. 2 Through the lens of the Dionysian corpus all four authors agree on the Platonic and neo-Platonic structure that underlies the Western mystical tradition. Inge, for example, calls Plato the ‘the father of European mysticism’ (1899:78) and this idea would reach broad cathedral.

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