The social, the occult and the transcendent

It is valuable to make simple distinctions in order to understand the wide range of spiritual phenomena that one encounters. While the distinction between bhakti and jnani seems to be one of the most important, a few more are needed. It seems in particular that the spiritual impulse can take one's spiritual life in one of three major directions: the 'social', 'occult', or 'transcendent'.

'There are three spiritual impulses: the social, the occult, and the transcendent. The deepest spiritual impulse is the transcendent, because this returns one to one's true self'

The 'social': all those spiritual phenomena, activities and experiences that arise in a group or social situation. These include the outward forms of religion, the major and minor faiths and sects, practices such as prayer or meditation in a group, moralities and the practice of good works, and all the rituals of life that are consecrated through religion. The life of Mahatma Ghandi is an example of this spiritual impulse in action.

The 'occult': all those spiritual phenomena, activities and experiences that arise in the context of the disembodied life. These include any kind of access to or experience of spirit worlds, any supernormal powers, and any esoteric knowledge thus gained. The life of Rudolf Steiner is an example of this spiritual impulse in action.

The 'transcendent': all those spiritual phenomena, activities and experiences that arise in the context of transcending the self or ego. This includes (in Western terms) union with God, and (in Eastern terms) liberation or nirvana. The life of the Buddha is an example of this spiritual impulse in action.

The subject matter of this site is focused on the transcendent, using this set of distinctions. Jnani and bhakti are seen as equally valid routes to the transcendence of self, though as traditions they become part of a social phenomenon. The occult, seen by some as an obstacle to the transcendent, is so intertwined in the lives and teachings of the great Masters that it needs to be examined in order to better understand the transcendent.

The categories defined here are of course arbitrary to some degree, and serve only as a rough guide. The 'social' is discussed further when looking at how the concept of jnani and bhakti can illuminate the teachings and history of some of the major religions. The 'occult' is discussed further in the sections called 'jnani and the occult'.

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