“The renaissance of interest in Eastern spiritual philosophies, various mystical traditions, meditation, ancient and aboriginal wisdom, as well as the widespread psychedelic experimentation during the stormy 1960s, made it absolutely clear that a comprehensive and cross-culturally valid psychology had to include observations from such areas as mystical states; cosmic consciousness; psychedelic experiences; trance phenomena; creativity; and religious, artistic, and scientific inspiration.”

“The heart of creativity is an experience of the mystical union; the heart of the mystical union is an experience of creativity.”

“Therefore it is to a practical mysticism that the practical man is here invited: to a training of his latent faculties, a bracing and brightening of his languid consciousness, an emancipation from the fetters of appearance, a turning of his attention to new levels of the world. Thus he may become aware of the universe which the spiritual artist is always trying to disclose to the race. This amount of mystical perception—this “ordinary contemplation,” as the specialists call it—is possible to all men: without it, they are not wholly conscious, nor wholly alive. It is a natural human activity, no more involving the great powers and sublime experiences of the mystical saints and philosophers than the ordinary enjoyment of music involves the special creative powers of the great musician.”

“In mysticism that love of truth which we saw as the beginning of all philosophy leaves the merely intellectual sphere, and takes on the assured aspect of a personal passion. Where the philosopher guesses and argues, the mystic lives and looks; and speaks, consequently, the disconcerting language of first-hand experience, not the neat dialectic of the schools. Hence whilst the Absolute of the metaphysicians remains a diagram —impersonal and unattainable—the Absolute of the mystics is lovable, attainable, alive.”

“... the effort to discover an authentic self, to strip away layers of alienation and culturally imposed identity and find a soul in a clear, unimpeded communion with the sacred is consonant with spiritual quests throughout the ages. Spiritual feminists, no less than medieval mystics, are searching in the ways made available to them through their culture to separate themselves from everything in their hearts and minds that puts them at odds with the divine plan (and therefore with their own best interests), and to find a true harmony between themselves and the universe.”

“Everything he wrote aims at awakening others to the contemplative dimension in themselves. His contemplative theology-as well as his entire theological "system"-emphasizes the ultimate value of the experiential approach to the Divine Reality. To this end, he encouraged a rigorous sauJhaaaa-, or spiritual practice. This practice includes meditation (dbyiuia) and asceticism (tapas), and Father Bede practiced both with extreme assiduousness as the way to come to mystical realization and identification with the Absolute, to have knowledge of God (brahmavidya), which is like the &iosis of the Christian tradition or jnana in the contemplative way.”