Mystical experience.

Abstract

Falling by definition outside the realm of ordinary discourse, mystical experience eludes any precise description or characterization. Furthermore, as relatively recent constructions that serve diverse and even opposing purposes, the terms mystical and mysticism are themselves hard to pin down. Mystic and its variants derive from the Latin mysticus, of mysteries, and from the Greek mystikos, from mystes, initiate. The 26 definitions of mysticism that Inge (1899) assembled a century ago illustrate how loosely the word was used then, often in disparaging or contemptuous ways. Scholars today (e.g., Forman, 1990) continue to remark on how variable the definitions of this term are. Most commentators agree, however, that any experience qualified as mystical diverges in fundamental ways from ordinary conscious awareness and leaves a strong impression of having encountered a reality different from-and, in some crucial sense, higher than-the reality of everyday experience.' Rare and fleeting though they usually are, 'If one considered these criteria as sufficient for identifying an experience as mystical, neardeath experiences (NDEs) would easily qualify. However, the accent on individual identity (e.g., in the form of a life review and encounters with deceased relatives). the relative clarity of events, and the absence of the experience of union distinguish most NDEs from classic mystical experiences. The two are usually discussed separately, as in this book. Peak experiences, Maslow's (1964Maslow's ( , 1968) preferred phrase, is still looser in meaning than mystical experiences, emphasizing the individual's experience over, if not to the exclusion of, the reality that is 397 such experiences often stand out as defining moments in the lives of those who have them.

Evolutionary Advantages of Intense Spiritual Experience in Nature

“…A group of scholars known as the Contextualists argue that it is 5. Extensive literature on this topic exists; see Wulff (2000) for a brief summary. Spiritual Quest or Psychic Disorder?…”

Relational Spirituality, Part 1 Paradise Unbound: Cosmic Hybridity and Spiritual Narcissism in the “One Truth” of New Age Transpersonalism

“…Likewise the transpersonal psychology movement has been called "an openly religionist psychology" (Hanegraaff, 1996, p. 51) because it has the perennial philosophy-that is, esoteric unity-as its foundation (Wulff 2000). The perennial construct is imagined as a universal spiritual reality that "strikingly resembles the Neo-Platonic Godhead or Advaitin Brahman" (Ferrer, 2002, p. 89).…”

“…Just as the afterlife is imagined differently, so do the ultimate mystical goals of different cultures and traditions differ. Wulff (2000) here summed up the contextualist position:…”

Mystical Experience in the Lab

“…Yet, few attempts have been made to explain mystical experience in terms of perceptual principles (Wulff 2002). This is unfortunate because recent neurocognitive research on perception offers robust models for understanding unusual sensory experiences.…”

“…Generally, the field is operating along a continuum with two distinct poles: perennialism and particularism (for a review see; Almond, 1982;Wulff 2002;Hammersholt 2011b). The perennialist position holds the essentialist view that mystical experiences are universal in content and occurrence, and that reli gious techniques and practices elicit similar experiences at all times and in all cultures (Stace i960;Smart 1965).…”