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Mysticism and Philosophy

Philosophy 37 (140):179-182 (1960)

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  1. Spirituality without Religion.Sebastian Gäb - 2024 - In Doris Reisinger & Sebastian Gäb (eds.), Philosophie der Spiritualität. Philosophy of Spirituality. Basel: Schwabe. pp. 115-131.
    This paper analyzes the concept of a spirituality without religion. I argue that spirituality is best understood as a specific attitude that a subject has towards the totality of existence, characterized by a certain emotional, evaluative and noetic quality. The spiritual attitude typically involves a shift in the way a subject interprets their relation to themselves and to the whole of reality. Understood this way, religious and non-religious spiritualities are varieties of the same core phenomenon. Religious beliefs are compatible with, (...)
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  • Mystical ineffability: a nonconceptual theory.Sebastian Gäb - 2024 - International Journal for Philosophy of Religion (1):1-16.
    This paper discusses the nonconceptual theory of mystical ineffability which claims that mystical experiences can’t be expressed linguistically because they can’t be conceptualized. I discuss and refute two objections against it: (a) that unconceptualized experiences are impossible, and (b) that the theory is ad hoc because it provides no reason for why mystical experiences should be unconceptualizable. I argue against (a) that distinguishing different meanings of ‘object of experience’ leaves open the possibility of non-empty but objectless nonconceptual experiences. I show (...)
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  • To what extent can institutional control explain the dominance of analytic philosophy?Joel Katzav - 2023 - Asian Journal of Philosophy 2 (45):1-14.
    Katzav and Vaesen have argued that control by analytic philosophers of key journals, philosophy departments and at least one funding body plays a substantial role in explaining the emergence of analytic philosophy into dominance in the Anglophone world and the corresponding decline of speculative philosophy. They also argued that this use of control suggests a characterisation of analytic philosophy as, at the institutional level, a sectarian form of critical philosophy. I test these hypotheses against data about philosophy job hires at (...)
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  • Grace de Laguna’s 1909 Critique of Analytic Philosophy: Presentation and Defence.Joel Katzav - 2023 - Asian Journal of Philosophy 2 (2):1-26.
    Grace A. de Laguna was an American philosopher of exceptional originality. Many of the arguments and positions she developed during the early decades of the twentieth century later came to be central to analytic philosophy. These arguments and positions included, even before 1930, a critique of the analytic-synthetic distinction, a private language argument, a critique of type physicalism, a functionalist theory of mind, a critique of scientific reductionism, a methodology of research programs in science and more. Nevertheless, de Laguna identified (...)
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  • Eradicating Theocracy Philosophically.Pouya Lotfi Yazdi - manuscript
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  • Verstörung und Vertrauen: Negative Theologie in Existenzphilosophie und Psychologie.Rico Gutschmidt - 2021 - Deutsche Zeitschrift für Philosophie 69 (6):930-949.
    Proceeding from a philosophical interpretation of negative theology as performatively undermining our seeming understanding of the absolute and thereby evoking a transformative experience, this paper emphasises the philosophical significance of negative theology by linking it to Karl Jaspers’ notion of the universal limit situation of existence. Against this background, an analysis of mystical and psychotic experiences shows how certain similarities between the two can be understood as constituting a particular mental state in which the universal limit situation is experienced personally. (...)
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  • Mysticism without concepts.Sebastian Gäb - 2021 - International Journal for Philosophy of Religion 90 (3):233-246.
    It has often been claimed, e.g. by William James or Aldous Huxley, that mystical experiences across times and cultures exhibit a striking similarity. Even though the words and images we use to describe them are different, underneath the surface we find a common experiential core. Others have rejected this claim and argued that all experiences are intrinsically shaped by the mystics’ pre-existing religious concepts. Against these constructivist objections, I defend the idea of a common core by arguing that even if (...)
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  • Matricentric Feminism and Mythology in Umaru Landan and Dexter Lyndersay’s Shaihu Umar.Chinyere Lilian Okam - 2020 - International Journal of Current Research in the Humanities 24:354-365.
    This article examines the portrayal of matricentric feminism as well as expounds the issues of mythology and how both informed each other in Umaru Landan and Dexter Lyndersay’s Shaihu Umar. It argues that Fatima’s sojourn in search of her son, Shaihu, is propelled by a will borne out of motherhood and given strength by supernatural forces. The methodological base of the study is qualitative in nature appropriating the concepts of matricentric feminism and mythology as structural scaffoldings while Jacques Derrida’s concept (...)
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  • Minimal phenomenal experience.Thomas Metzinger - 2020 - Philosophy and the Mind Sciences 1 (I):1-44.
    This is the first in a series of instalments aiming at a minimal model explanation for conscious experience, taking the phenomenal character of “pure consciousness” or “pure awareness” in meditation as its entry point. It develops the concept of “minimal phenomenal experience” as a candidate for the simplest form of consciousness, substantiating it by extracting six semantic constraints from the existing literature and using sixteen phenomenological case-studies to incrementally flesh out the new working concept. One empirical hypothesis is that the (...)
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  • Feeling at one: Socio-affective distribution, vibe, and dance-music consciousness.Maria A. G. Witek - 2019 - In Ruth Herbert, Eric Clarke & David Clarke (eds.), Music and Consciousness 2: Worlds, Practices, Modalities. Oxford: Oxford University Press. pp. 93–112.
    In this chapter, the embodied consciousness of clubbing and raving is considered through the theory of extended mind, according to which the mind is a distributed system where brain, body, and environment play equal parts. Building on the idea of music as affective atmosphere, a case is made for considering the vibe of a dance party as cognitively, socially, and affectively distributed. The chapter suggests that participating in the vibe affords primary musical consciousness—a kind of pre-reflexive state characterized by affective (...)
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  • Limitations on the Scientific Study of Drug‐Enabled Mystical Experiences.Richard H. Jones - 2019 - Zygon 54 (3):756-792.
    Scientific interest in drug-induced mystical experiences reemerged in the 1990s. This warrants reexamining the philosophical issues surrounding such studies: Do psychedelic drugs cause mystical experiences? Are drug-induced experiences the same in nature as other mystical experiences? Does the fact that mystical experiences can be induced by drugs invalidate or validate mystical cognitive claims? Those questions will be examined here. An overview of the scientific examination of drug-induced mystical experiences is included, as is a brief overview of the history of the (...)
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  • Pure awareness experience.Brentyn J. Ramm - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (3):394-416.
    I am aware of the red and orange autumn leaves. Am I aware of my awareness of the leaves? Not so according to many philosophers. By contrast, many meditative traditions report an experience of awareness itself. I argue that such a pure awareness experience must have a non-sensory phenomenal character. I use Douglas Harding’s first-person experiments for assisting in recognising pure awareness. In particular, I investigate the gap where one cannot see one’s head. This is not a mere gap because (...)
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  • A Study of Perennial Philosophy and Psychedelic Experience, with a Proposal to Revise W. T. Stace’s Core Characteristics of Mystical Experience.Ed D'Angelo - manuscript
    A Study of Perennial Philosophy and Psychedelic Experience, with a Proposal to Revise W. T. Stace’s Core Characteristics of Mystical Experience ©Ed D’Angelo 2018 -/- Abstract -/- According to the prevailing paradigm in psychedelic research today, when used within an appropriate set and setting, psychedelics can reliably produce an authentic mystical experience. According to the prevailing paradigm, an authentic mystical experience is one that possesses the common or universal characteristics of mystical experience as identified by the philosopher W. T. Stace (...)
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  • Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki.Krzysztof Jakubczak - 2017 - Argument: Biannual Philosophical Journal 7 (1):71-96.
    Seeing of emptiness and mystical experience — the case of Madhyamaka: The problem of Buddhist religiosity is one of the most classic problems of Buddhist studies. A particular version of this issue is the search for mystical experience in Buddhism. This is due to the conviction that mystical experience is the essence of religious experience itself. The discovery of such an alleged experience fuels comparative speculations between Buddhism and the philosophical and religious traditions of the Mediterranean area. Madhyamaka is the (...)
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  • Theories of Consciousness & Death.Gregory Nixon (ed.) - 2016 - New York, USA: QuantumDream.
    What happens to the inner light of consciousness with the death of the individual body and brain? Reductive materialism assumes it simply fades to black. Others think of consciousness as indicating a continuation of self, a transformation, an awakening or even alternatives based on the quality of life experience. In this issue, speculation drawn from theoretic research are presented. -/- Table of Contents Epigraph: From “The Immortal”, Jorge Luis Borges iii Editor’s Introduction: I Killed a Squirrel the Other Day, Gregory (...)
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  • "Signs for a People Who Reason": Religious Experience and Natural Theology.Amber L. Griffioen - 2017 - European Journal for Philosophy of Religion 9 (2):139-163.
    In this paper, I examine various philosophical approaches to religious experience and natural theology and look at some ways in which the former might be relevant for the latter. I argue that by thinking more about oft-overlooked or -underemphasized understandings of a) what might constitute religious experience and b) what functions natural theology might serve, we can begin to develop a more nuanced approach to natural theological appeals to religious experience — one that makes use of materially mediated religious experience (...)
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  • On the emergence of American analytic philosophy.Joel Katzav & Krist Vaesen - 2017 - British Journal for the History of Philosophy 25 (4):772-798.
    ABSTRACTThis paper is concerned with the reasons for the emergence and dominance of analytic philosophy in America. It closely examines the contents of, and changing editors at, The Philosophical Review, and provides a perspective on the contents of other leading philosophy journals. It suggests that analytic philosophy emerged prior to the 1950s in an environment characterized by a rich diversity of approaches to philosophy and that it came to dominate American philosophy at least in part due to its effective promotion (...)
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  • The entropic brain: a theory of conscious states informed by neuroimaging research with psychedelic drugs.Robin L. Carhart-Harris, Robert Leech, Peter J. Hellyer, Murray Shanahan, Amanda Feilding, Enzo Tagliazucchi, Dante R. Chialvo & David Nutt - 2014 - Frontiers in Human Neuroscience 8.
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  • Divine Ineffability.Guy Bennett-Hunter - 2015 - Philosophy Compass 10 (7):489-500.
    Though largely neglected by philosophers, the concept of ineffability is integral to the Christian mystical tradition, and has been part of almost every philosophical discussion of religious experience since the early twentieth century. After a brief introduction, this article surveys the most important discussions of divine ineffability, observing that the literature presents two mutually reinforcing obstacles to a coherent account of the concept, creating the impression that philosophical reflection on the subject had reached an impasse. The article goes on to (...)
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  • The phenomenological method revisited: towards comparative studies and non-theological interpretations of the religious experience.Åke Sander - 2014 - Argument: Biannual Philosophical Journal 4 (1).
    During the last decades, two major and interrelated themes have dominated the study of religion: (a) the theme claiming that the long taken-for-granted so-called secularization thesis was all wrong, and (b) the theme of the so-called “return” or “resurgence of religion”. This global revival of religion — on micro, meso and macro levels — has been chronicled in a number of important books lately. As even a quick glance in some of the many textbooks about religious studies reveal that there (...)
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  • Light Out of Plenitude: Towards an Epistemology of Mystical Inclusivism.Janusz Salamon - 2010 - European Journal for Philosophy of Religion 2 (2):141 - 175.
    In this paper I argue that from the point of view of a theist, inclusivism with respect to the issue whether adherents of different religious traditions can have veridical experience of God (or Ultimate Reality) now, is more plausible than the Alstonian exclusivism. I suggest that mystical inclusivism of the kind I imply in this paper may contribute to the development of cross-cultural philosophy of religion, as well as to the theoretical framework for inter-religious dialogue, because (1) it allows for (...)
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  • The epistemics of ayahuasca visions.Benny Shanon - 2010 - Phenomenology and the Cognitive Sciences 9 (2):263-280.
    In this paper, I discuss substance-induced visions and consider their epistemic status, meaning, and modes of proper interpretation. I focus on the visions induced by ayahuasca, a powerful psychoactive plant-made brew that has had a central status and role in the indigenous tribal cultures of the upper Amazonian region. The brew is especially famous for the visions seen with it. These are often coupled with personal psychological insights, mentations concerning topics of special significance to one, intellectual (notably, philosophical and metaphysical) (...)
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  • An introduction to the horizon model: An alternative to universalist frameworks of mystical development.Edward James Dale - 2009 - Sophia 48 (3):281-298.
    Critics have pointed out that the content and sequence of mystical development reported by different traditions do not seem very congruous with the contention that there is a universal path of mystical development. I propose a model of mystical development that is more subtle than traditional ‘invariant hierarchical’ models, and which explains how the apparently differing accounts of mystical development between traditions and thinkers can be reconciled with each other in a more convincing fashion, and brought together under one umbrella. (...)
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  • Content, illusion, partition.York H. Gunther - 2001 - Philosophical Studies 102 (2):185-202.
    Philosophers of mind have recently sought to establish a theoret- ical use for nonconceptual content. Although there is disagreement about what nonconceptual content is supposed to be, this much is clear. A state with nonconceptual content is mental. Hence, while one may deny that refrigerators and messy rooms have conceptual capacities, their states, as physical and not mental, do not have nonconceptual content. A state with nonconceptual content is also intentional, which is to say that it represents a feature of (...)
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  • A Comparative Model of Mysticism: Cognitive Neuroscience, Phenomenal Experiences, and Noetic Accounts.Hemal P. Trivedi - forthcoming - Archive for the Psychology of Religion.
    This article proposes a model of comparative mysticism that bases its rationale for comparison in the dynamic interaction between three components: neurocognitive mechanisms and substrates, phenomenal experiences, and noetic accounts. In examining the phenomenon of ego- dissolution ( EDn), using this model, a scholar can identify universal and contextual components of a mystic’s experiences. The neurocognitive component is derived from neuroscientific studies including brain injury, psychedelics, and meditative practices. The phenomenal and noetic components are derived from personal accounts as narrated (...)
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  • A New Day for Perennialism: the Case for a Perennial Phenomenology, or ‘Soft’ Perennialism.Steve Taylor - forthcoming - Sophia:1-23.
    This paper argues for a ‘perennial phenomenology’ (or ‘soft’ perennialism) varying from the traditionalist notion of a ‘perennial philosophy.’ Perennial phenomenology offers a more nuanced form of perennialism that focuses on spiritual/mystical experiences rather than the teachings and beliefs of different religions. While teachings and beliefs vary greatly, the mystical experiences associated with different mystical traditions have striking commonalities. I suggest four experiential aspects that support a perennial phenomenology. These aspects also necessitate a reconsideration of the debate between perennialism and (...)
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  • The Dimensions of Spirituality Inventory.Wesley J. Wildman, David Rohr, Steven J. Sandage & Nicholas C. Donato - 2024 - Archive for the Psychology of Religion 46 (1):35-70.
    The Dimensions of Spirituality Inventory (DSI) is a 50-item quantitative assessment of spirituality. Whereas “spirituality” has seemed to some to be too vague for research purposes, the DSI follows earlier qualitative research in showing that usage of the word points to an intelligible conceptual structure. Instead of defining spirituality and then operationalizing it, as most extant instruments do, the DSI defines and operationalizes 21 relatively uncontroversial elemental components of spirituality, so the overall interpretation of spirituality can only emerge after factor (...)
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  • The experiences of spiritual enlightenment: A mixed-method study of the development of a Spiritual Enlightenment Experience Scale.Qi Wang, Xiaochen Zhou & Siu-man Ng - 2022 - Archive for the Psychology of Religion 44 (3):175-201.
    This article aims to explore contemplative practitioners’ direct lived experiences of enlightenment and develop a multi-item scale measuring these experiences. A mixed-method approach was adopted. The first study is a phenomenological study that interviewed 24 participants with enlightenment experiences and the second study is a scale-development study that recruited 1130 participants for scale validation. Two major clusters of the enlightenment experiences including sensory feelings and nondual realizations emerged from the phenomenological study and the four main themes of the realizations were (...)
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  • Brain Function and Religion.David Cycleback - 2021 - Seattle (USA): Center for Artifact Studies.
    This peer-reviewed text offers several perspectives on the diversity of brain function, including ways pathologized as disorders, and its relationship to religious beliefs. Topics include what mystical experiences tell us about human knowledge, cognitive influences behind human beliefs in God, the relationship between mental disorders and religious visions, spiritual experiences of children and non-human animals, and the potential influence of artificial intelligence and transhumanism on religion . . . 2022 Montaigne Medal Finalist and 2022 Eric Hoffer Award Finalist.
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  • Self, Me and I in the repertoire of spontaneously occurring altered states of Selfhood: eight neurophenomenological case study reports.Andrew And Alexander Fingelkurts & Tarja Kallio-Tamminen - 2022 - Cognitive Neurodynamics 16:255–282.
    This study investigates eight case reports of spontaneously emerging, brief episodes of vivid altered states of Selfhood (ASoSs) that occurred during mental exercise in six long-term meditators by using a neurophenomenological electroencephalography (EEG) approach. In agreement with the neurophenomenological methodology, first-person reports were used to identify such spontaneous ASoSs and to guide the neural analysis, which involved the estimation of three operational modules of the brain self-referential network (measured by EEG operational synchrony). The result of such analysis demonstrated that the (...)
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  • Psychedelic Harm Reduction and Integration: A Transtheoretical Model for Clinical Practice.Ingmar Gorman, Elizabeth M. Nielson, Aja Molinar, Ksenia Cassidy & Jonathan Sabbagh - 2021 - Frontiers in Psychology 12:645246.
    Psychedelic Harm Reduction and Integration (PHRI) is a transtheoretical and transdiagnostic clinical approach to working with patients who are using or considering using psychedelics in any context. The ongoing discussion of psychedelics in academic research and mainstream media, coupled with recent law enforcement deprioritization of psychedelics and compassionate use approvals for psychedelic-assisted therapy, make this model exceedingly timely. Given the prevalence of psychedelic use, the therapeutic potential of psychedelics, and the unique cultural and historical context in which psychedelics are placed, (...)
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  • DIE PSYCHOPATHOLOGIE DES ORDO AMORIS IN DER PERSPEKTIVE MAX SCHELERS UND BIN KIMURAS.Guido Cusinato - 2019 - Thaumàzein 7:108-142.
    In this paper I aim to re-think the question of the world of persons with schizophrenia from the perspective of the German phenomenologist Max Scheler and that of the Japanese psychiatrist Bin Kimura. So far, no comparison between these two authors has been made, even though there are several convergences and evidence of Scheler’s indirect influence on Bin Kimura through Viktor von Weizsäcker. In recent years, Dan Zahavi, Louis Sass, and Josef Parnas have interpreted the modus vivendi of schizophrenic patients (...)
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  • An Introduction to Panspiritism: An Alternative to Materialism and Panpsychism.Steve Taylor - 2020 - Zygon 55 (4):898-923.
    This article is an introduction to a philosophical approach termed “panspiritism.” The fundamental principles of this approach are summarized, with discussion of how it links to earlier (mainly Eastern) philosophical perspectives, how it differs from panpsychism and its relationship to idealism and theism. Issues such as the relationship between mind and matter, the relationship between the mind and the brain, and the emergence of mind are discussed from a “panspiritist” perspective. There is a discussion of how panspiritism relates to mystical (...)
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  • Psychedelics, Meditation, and Self-Consciousness.Raphaël Millière, Robin L. Carhart-Harris, Leor Roseman, Fynn-Mathis Trautwein & Aviva Berkovich-Ohana - 2018 - Frontiers in Psychology 9:375105.
    In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on meditation in cognitive neuroscience has led to a cross-cultural classification of standard meditation styles validated by functional and structural neuroanatomical data. Meanwhile, the renaissance of psychedelic research has shed light on the neurophysiology of altered states of consciousness induced by classical psychedelics, such as psilocybin and LSD, whose effects are mainly mediated by agonism of serotonin receptors. Few attempts have been made (...)
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  • DMT Models the Near-Death Experience.Christopher Timmermann, Leor Roseman, Luke Williams, David Erritzoe, Charlotte Martial, Héléna Cassol, Steven Laureys, David Nutt & Robin Carhart-Harris - 2018 - Frontiers in Psychology 9.
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  • Entheogens, mysticism, and neuroscience.Ron Cole-Turner - 2014 - Zygon 49 (3):642-651.
    Entheogens or psychedelic drugs such as lysergic acid diethylamide (LSD) and psilocybin are associated with mystical states of experience. Drug laws currently limit research, but important new work is under way at major biomedical research facilities showing that entheogens reliably occasion mystical experiences and thereby allow research into brain states during these experiences. Are drug-occasioned mystical experiences neurologically the same as more traditional mystical states? Are there phenomenological and theological differences? As this research goes forward and the public becomes more (...)
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  • What Is Ineffable?Jan Zwicky - 2012 - International Studies in the Philosophy of Science 26 (2):197-217.
    In this essay, I argue, via a revision of Freud's notions of primary and secondary process, that experiences of resonant form lie at the root of many serious ineffability claims. I suggest further that Western European culture's resistance to the perception of resonant form underlies some of its present crises.
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  • Psychology of mysticism: Toward a layered hierarchy model.Zhuo Job Chen - forthcoming - Archive for the Psychology of Religion.
    The studies of mysticism have traditionally emphasized a common core centered around experiences of ego dissolution and unity. However, this focus on a central set of experiences tends to downplay the non-central aspects, resulting in a limited understanding that may not encompass many other types of extraordinary experiences. This article proposes a layered hierarchy model of mysticism, which reverts to the fundamental definition of mysticism and resonates with the Jamesian characteristics of mysticism as noetic and ineffable. Consequently, an extended definition (...)
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  • Spiritual oneness and the cognitive science of religion.Veronica Campos & Daniel De Luca-Noronha - 2024 - International Journal for Philosophy of Religion 95 (3):323-338.
    In a 2008 paper, Justin Barrett designed a conceptual scale to measure the level of counterintuitiveness of concepts, “Barrett’s counterintuitiveness coding and quantifying scheme”. According to Barrett, the higher a concept scores in this scale, the more counterintuitive it is. The scale is meant as an auxiliary tool for one of the mainstream theories in the cognitive science of religion, namely, the Minimal Counterintuitiveness Hypothesis. For a concept to be adherent, i.e., to survive across cultures and across time, it has (...)
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  • A novel ego dissolution scale: A construct validation study.Fiona G. Sleight, Steven Jay Lynn, Richard E. Mattson & Charlie W. McDonald - 2023 - Consciousness and Cognition 109 (C):103474.
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  • (3 other versions)Sense perception in the Zhuangzi 莊子.Massimiliano Lacertosa - 2021 - Philosophy Compass 17 (1):e12798.
    In this essay I explore the controversial issue of sense perception in the Zhuangzi 莊子. Although scholars have not explicitly addressed this aspect of the Chinese text, a common assumption is that the Zhuangzi proposes a mysticism that undermines sense perception in favour of a transcendent self. After an overview of this interpretation, and after analysing some key passages of the text that deal with heart fasting (xinzhai 心齋), sitting and forgetting (zuowang 坐忘) and skill mastery, I demonstrate that some (...)
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  • Spontaneous spiritual awakenings: phenomenology, altered states, individual differences, and well-being.Jessica Sophie Corneille & David Luke - unknown
    Spontaneous Spiritual Awakenings are subjective experiences characterised by a sudden sense of direct contact, union, or complete nondual merging with a perceived ultimate reality, the universe, “God,” or the divine. These profound transformative experiences have scarcely been researched, despite extensive anecdotal evidence suggesting their potential to catalyse drastic, long-term, and often positive shifts in perception, world-view, and well-being. The aims of this study were to investigate the phenomenological variances of these experiences, including the potential differences between SSAs and Spontaneous Kundalini (...)
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  • Mystical Love: The Universal Solvent.Charles Laughlin & Melanie Takahashi - 2020 - Anthropology of Consciousness 31 (1):5-62.
    Anthropology of Consciousness, Volume 31, Issue 1, Page 5-62, Spring 2020.
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  • Limitations on the Neuroscientific Study of Mystical Experiences.Richard H. Jones - 2018 - Zygon 53 (4):992-1017.
    Neuroscientific scanning of meditators is taken as providing data on mystical experiences. However, problems concerning how the brain and consciousness are related cast doubts on whether any understanding of the content of meditative experiences is gained through the study of the brain. Whether neuroscience can study the subjective aspects of meditative experiences in general is also discussed. So too, whether current neuroscience can establish that there are “pure consciousness events” in mysticism is open to question. The discussion points to limitations (...)
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  • The Affective Dionysian Tradition in Medieval Northern Europe.William Wainwright - 2015 - European Journal for Philosophy of Religion 7 (2):21--34.
    Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ”monistic moments’. I conclude (...)
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  • FROM PRUDENCE TO MORALITY: A Case for the Morality of Some Forms of Nondualistic Mysticism.Daniel Zelinski - 2007 - Journal of Religious Ethics 35 (2):291-317.
    Several contemporary philosophers have charged that there is a conceptual tension between nondualistic types of mystical awareness--an awareness of some particular conception of the divine as an all-pervasive unity within which there are no distinct substances--and the social character of morality. However, some nondualistic mystics have conceptualized enlightenment not only as being compatible with moral virtue--specifically, compassion and care--but as providing a foundation for it. I here offer a conceptual model for this grounding, at least according to Dōgen Zenji and (...)
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  • Mystical Experiences in Nature.Tristan L. Snell & Janette G. Simmonds - 2015 - Archive for the Psychology of Religion 37 (2):169-184.
    Although research in ecopsychology commonly identifies the value of spiritual experiences in nature for psychological well-being and environmental behaviour, previous research has not compared the outcomes of these experiences in natural and human-built settings. In the present study, the relationship between self-reported mystical experiences in natural and human-built environments for psychological well-being and environmental behaviour was investigated. A sample of 305 participants completed an amended version of Hood's Mysticism Scale, a measure of psychological well-being, and brief environmental behaviour scale. Correlations (...)
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  • (1 other version)Development and Initial Validation of a Scale to Assess Sufi Beliefs.Mohsen Joshanloo & Parviz Rastegar - 2013 - Archive for the Psychology of Religion 35 (1):49-69.
    Although the beliefs that Sufis have introduced and promoted in the Islamic world seem to have had far-reaching influence on the way Muslims think and act, neither theorizing nor empirical research in the psychological literature has as yet focused on such beliefs and their impact on Islamic societies. Furthermore, although intellectual controversies about the functionality of Sufi beliefs abound, there is no instrument to address the existing issues empirically. The purpose of the three studies presented here is to identify major (...)
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  • Entheogens: True or false.Roger Walsh - 2003 - International Journal of Transpersonal Studies 22 (1):1-6.
    Despite 40 years of dialogue, debate still continues over whether psychedelics are capable of inducing genuine mystical experiences. This paper first reviews the arguments against this possibility and shows that all of them contain shortcomings. One reason the debate still continues is that there has been no adequate theory of mystical states and their relationship to the factors which produce them. Consequently a theory of mystical states based on Charles Tart’s systems model of consciousness is proposed. This theory suggests how (...)
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  • Differential Relationships Between Experiential and Interpretive Dimensions of Mysticism and Schizotypal Magical Ideation in a University Sample.Greg N. Byrom - 2009 - Archive for the Psychology of Religion 31 (2):127-150.
    This study applied a body of knowledge derived from the common core thesis of mysticism to investigate the hypothesis that similarities in belief significantly contribute to the appearance of overlap between mystical and positive dimension schizotypal phenomena. Data from 211 university students who completed Hood's Mysticism Scale and Eckblad and Chapman's Magical Ideation Scale were submitted to correlational analyses. Contrary to the hypothesis, results indicated that positive schizotypy correlates more strongly with the experiential dimensions of mysticism than with the interpretive (...)
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