神秘主义

One of an ancient sect of Hindu ascetics who wore little or no clothing and were devoted to mystical contemplation.

天衣派信徒古时印度苦行教派的一支，穿很少的衣服或者不穿衣服，专心于神秘主义的思想

It also condemned the heretical doctrines that arose out of the mysticism of the Beghards and Beguines, religious communities of men and women in northern Europe.

会议还谴责邪教学说产生于神秘主义的beghards和beguines ，宗教社区的男性和女性在北欧。

The second part: William James has launched the analysis to the experience of the religion directly cutting from the pragmatism method, pointing out the show to the religious experience of individual consciousness from five directions separately. This chapter probes into The Reality of the unseen, The Religion of Healthy-Mindedness, The Sick Soul, The Divided Self and Conversion, finally holding out that the mysticism is the essential feature of the religion.

第二部分：从实用主义方法切入，展开了对宗教经验的分析，探讨了詹姆士的个体意识对宗教经验的展示：不可见的实体、宗教上的乐观主义态度、宗教上的悲观主义态度、分割的自我与统一、皈依等宗教经验，最后指出神秘主义就是宗教生活的基本特征。

The second part: William James has launched the analysis to the experience of the religion directly cutting from the pragmatism method, pointing out the show to the religious experience of individual consciousness from five directions separately. This chapter probes into The Reality of the unseen, The Religionof Healthy-Mindedness, The Sick Soul, The Divided Self and Conversion, finally holding out that the mysticism is the essential feature of the religion.

第二部分：从实用主义方法切入，展开了对宗教经验的分析，探讨了詹姆士的个体意识对宗教经验的展示：不可见的实体、宗教上的乐观主义态度、宗教上的悲观主义态度、分割的自我与统一、皈依等宗教经验，最后指出神秘主义就是宗教生活的基本特征。

Francis Cleaves encouraged him to follow mysteries, and john K Fairbank discussed studying the Central Asian khojas so important in Ching history.

弗兰西斯·克里弗斯鼓励他研究神秘主义，约翰· K ·弗爱班克和他讨论清朝历史上非常重要的中亚和卓问题。

Guo Xiang's epistemology is always regarded as a sort of mysticism and know-nothingism because he took an "ignorance-and-negligence" view.

郭象的认识论历来被视为神秘主义的不可知论，原因在于他主张既忘其迹又忘其所以迹的&冥而忘迹&论。

This tendency is illustrated most interestingly by the Dominican Meister Eckhart (c. 1260 - 1328), who developed a mysticism that was to become characteristic of German theological life for more than a century.

这种趋势说明了最有趣的多米尼加艾克哈（角1260年至1328年），谁开发出一种神秘主义是成为德国的特点神学生活了一个多世纪。

That has been the problem for all the mystics.

这是所有的神秘主义都会面临的问题。

But, if this world is not merely a bad joke, life a vulgar flare amid the cool radiance of the stars, and existence an empty laugh braying across the mysteries; if these intimations of a something behind and beyond are not evil humour born of indigestion, or whimsies sent by the devil to mock and madden us, if, in a word, beauty means something, yet we must not seek to interpret the meaning.

但是，如果这一存在不仅仅是一个粗俗的玩笑，其生命也不是淡漠星光中的些微闪烁，其存在不是神秘主义的空洞讥笑；如果这一存在的征兆不是因无法理解而产生的胡编乱造，不是魔鬼作弄戏耍我们的奇思怪想，如果，总而言之，美意味着某种存在，我们无需去解释她的意义。

Sagan had described in his great works The Demon-Haunted World , specters of pseudo-science, anti-science, superstition and other confusions are still haunting the country that has a history of 5,000 years, just when we're writing to you now. Minds of the youth are been poisoned.

正如 萨根先生在其生前最后一部伟大著作——《魔鬼出没的世界》中写的一样，在今天甚至就在我给您写这封信的时候，伪科学、反科学和神秘主义的糟粕依然在有着五千年历史的中华大地上四处游荡。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。