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[[Image:Allsehendes_Auge_am_Tor_des_Aachener_Dom_2.jpg|right|frame|<center>An all-seeing eye of [[providence]].</center>]]

[[Image:Allsehendes_Auge_am_Tor_des_Aachener_Dom_2.jpg|right|frame|<center>An all-seeing eye of [[providence]].</center>]]

'''Mysticism''' (from the [[Greek language|Greek]] {{lang|grc|μυστικός}}, an initiate of  a [[mystery religion]], {{lang|grc|μυστήρια}} meaning "[[initiation]]"<ref>The [[Eleusinian Mysteries]], or [[mystery religion]]s in general, do not necessarily involve mysticism; the present meaning of the term arose, rather, via [[Platonism]] and [[Neoplatonism]], which made reference to the Eleusinian initiation as a [[metaphor]] for the "initiation" to spiritual truths.</ref>) is the pursuit of achieving communion, [[Unio Mystica|identity]] with, or conscious awareness of ultimate [[reality]], the [[Other]], [[divinity]], [[Spirituality|spiritual truth]], or [[God]] through direct experience, intuition, or insight.  

'''Mysticism''' (from the Greek μυστικός, an initiate of  a [[mystery religion]], μυστήρια meaning "[[initiation]]": The [[Eleusinian Mysteries]], or [[mystery religion]]s in general, do not necessarily involve mysticism; the present meaning of the term arose, rather, via [[Platonism]] and [[Neoplatonism]], which made reference to the Eleusinian initiation as a [[metaphor]] for the "initiation" to spiritual truths is the pursuit of achieving communion, [[Unio Mystica|identity]] with, or conscious awareness of ultimate [[reality]], the [[Other]], [[divinity]], [[Spirituality|spiritual truth]], or [[God]] through direct experience, intuition, or insight.  

In many cases, the purpose of mysticism and mystical disciplines such as [[meditation]], is to reach a state of return or re-integration with the [[Godhead]].  

In many cases, the purpose of mysticism and mystical disciplines such as [[meditation]], is to reach a state of return or re-integration with the [[Godhead]].  

A common theme in mysticism is that the mystic and all of reality or God are a unity, termed '''Unio Mystica''' "mystical union".  

A common theme in mysticism is that the mystic and all of reality or God are a unity, termed '''Unio Mystica''' "mystical union".  

The purpose of mystical practices is to achieve that oneness in experience, to achieve a larger identity and re-identify with the all that is. Terms for this fundamental experience occur with various connotations in most or all religious traditions,  

The purpose of mystical practices is to achieve that oneness in experience, to achieve a larger identity and re-identify with the all that is. Terms for this fundamental experience occur with various connotations in most or all religious traditions,  

 

<center>For lessons on the [[topic]] of '''Mysticism''', follow [https://nordan.daynal.org/wiki/index.php?title=Category:Mysticism '''''this link'''''].</center>

*[[Theosis]] ([[Christianity]])

 

''[[Enlightenment]]'' or ''Illumination'' are generic English terms for the phenomenon, translating Latin ''illuminatio'' applied to Christian prayer in the 15th century ''[[The Imitation of Christ (book)|De Imitatione]]'', but equally to the [[four stages of enlightenment]] in Buddhism etc.

 

Mystic traditions often form a sub-current within larger religious traditions such as [[Kabbalah]] within [[Judaism]], [[Sufism]] within [[Islam]], [[Vedanta]] within [[Hinduism]], [[Christian mysticism]] within [[Christianity]].

 

==Terminology==

==Terminology==

The term "mysticism" is often used to refer to beliefs which go beyond the purely [[exoteric]] practices of mainstream [[religion]]s, while still being related to or based in a mainstream religious doctrine. For example, [[Kabbalah]] is a significant mystical movement within [[Judaism]], and [[Sufism]] is a significant mystical movement within [[Islam]]. [[Gnosticism]] refers to various mystical sects of classical / late antiquity that were influenced by [[Platonism]], [[Judaism]] and [[Christianity]]. Some have argued{{who?}} that Christianity itself was a mystical sect that arose out of Judaism. Non-traditional knowledge and ritual are considered as [[Esotericism]], for example [[Buddhism]]'s [[Vajrayana]]. [[Vedanta]], the Naths (North India), the Natha (South India), [[Siddhar]], Nagas are considered the several mystical branches of [[Hinduism]]. [[Hinduism]], being an ancient religion and a rather broad 'all-paths' embracing philosophy, has many mystical branches. <!--Hindu variants, etc?-->  

The term "mysticism" is often used to refer to beliefs which go beyond the purely [[exoteric]] practices of mainstream [[religion]]s, while still being related to or based in a mainstream religious doctrine. For example, [[Kabbalah]] is a significant mystical movement within [[Judaism]], and [[Sufism]] is a significant mystical movement within [[Islam]]. [[Gnosticism]] refers to various mystical sects of classical / late antiquity that were influenced by [[Platonism]], [[Judaism]] and [[Christianity]]. Some have argued{{who?}} that Christianity itself was a mystical sect that arose out of Judaism. Non-traditional knowledge and ritual are considered as [[Esotericism]], for example [[Buddhism]]'s [[Vajrayana]]. [[Vedanta]], the Naths (North India), the Natha (South India), [[Siddhar]], Nagas are considered the several mystical branches of [[Hinduism]]. [[Hinduism]], being an ancient religion and a rather broad 'all-paths' embracing philosophy, has many mystical branches. <!--Hindu variants, etc?-->  

The divine realm has been expressed in any of various ways across cultures — as [[God]]/[[Allah]]/[[Brahma]]/Creator, baqa' (Sufism), the perfect goodness, ultimate reality, hal (Persian sufism), a universal presence, force or divine principle. The ultimate unification with the divine may be experienced by the mystic as psychological emancipation, samadhi, being born again, wahdat al-wujud(Sufism) or unity consciousness, but in practical terms it can be described as a surrendered egoless state in which the external world synchronizes with the mystic's true nature and purpose. The term, [[heaven]]/nirvana, while generally considered an after-death experience in Islam, Judaism, Christianity, Hinduism and Buddhism is seen by the mystic as a non-physical realm or "field" with physical effects in the eternal "now." Severe cultural alienation often accompanies this effort as the mystic turns away from the world (fasting/emptying) seeking reunion with the Creator or Godhead within.

The divine realm has been expressed in any of various ways across cultures — as [[God]]/[[Allah]]/[[Brahma]]/Creator, baqa' (Sufism), the perfect goodness, ultimate reality, hal (Persian sufism), a universal presence, force or divine principle. The ultimate unification with the divine may be experienced by the mystic as psychological emancipation, samadhi, being born again, wahdat al-wujud(Sufism) or unity consciousness, but in practical terms it can be described as a surrendered egoless state in which the external world synchronizes with the mystic's true nature and purpose. The term, [[heaven]]/nirvana, while generally considered an after-death experience in Islam, Judaism, Christianity, Hinduism and Buddhism is seen by the mystic as a non-physical realm or "field" with physical effects in the eternal "now." Severe cultural alienation often accompanies this effort as the mystic turns away from the world (fasting/emptying) seeking reunion with the Creator or Godhead within.

Mysticism is usually understood in a religious context, but as [[William James]] and [[Ken Wilber]] point out, transcendent experiences may happen to anyone, regardless of religious training or inclinations.<ref name="James">{{Cite book|url=http://en.wikisource.org/wiki/The_Varieties_of_Religious_Experience|author=James, William|title=The Varieties of Religious Experience: A Study in Human Nature|year=1902|id=ISBN 0-679-64011-8}}</ref> Such experiences can occur unbidden and without preparation at any time, and might not be understood as [[religious experience]]s at all. A momentary unity may be experienced by the artist or athlete as a perceived interconnection with existence or a loss of self accompanied by feelings of euphoria, by the scientist as a spontaneous ecstatic inspiration, by an ordinary individual as a shift in physical reality after experiencing a temporary unconflicted state of mind, by a prophet as an open channel of knowledge or even dismissed as psychological disturbances in modern times.  But, the authentic mystic's ultimate goal is a sustained stable state of full consciousness, wholeness/holiness through self-knowledge. First, the observer role ([[Seer]], [[Watcher]]) must be stabilized before he/she can return to being, merge with the preexistent field — the Divine, allowing him to fulfill his purpose or realize his passion. With that in mind, the word ''mysticism'', is best used to point to conscious and systematic attempts to gain transcendent insights/experiences through studies and practice. Possible techniques include [[meditation]], contemplation (of [[causality]]), prayer, [[asceticism]] (fasting from the world), [[Catholic devotions|devotions]], [[Dhikr]], [[Sema|Sama]], the chanting of [[mantra]]s or holy names, communion with [[entheogens]], and intellectual investigation. Mystics typically go beyond specific religious perspectives or dogmas in their teachings, espousing an inclusive and universal perspective that rises above traditional sectarian differences because they comprehend the shared basis of other religious traditions beneath the superficial. (see [[interdenominationalism]], [[interfaith]], and [[perennial philosophy]]).

Mysticism is usually understood in a religious context, but as [[William James]] and [[Ken Wilber]] point out, transcendent experiences may happen to anyone, regardless of religious training or inclinations. Such experiences can occur unbidden and without preparation at any time, and might not be understood as [[religious experience]]s at all. A momentary unity may be experienced by the artist or athlete as a perceived interconnection with existence or a loss of self accompanied by feelings of euphoria, by the scientist as a spontaneous ecstatic inspiration, by an ordinary individual as a shift in physical reality after experiencing a temporary unconflicted state of mind, by a prophet as an open channel of knowledge or even dismissed as psychological disturbances in modern times.  But, the authentic mystic's ultimate goal is a sustained stable state of full consciousness, wholeness/holiness through self-knowledge. First, the observer role ([[Seer]], [[Watcher]]) must be stabilized before he/she can return to being, merge with the preexistent field — the Divine, allowing him to fulfill his purpose or realize his passion. With that in mind, the word ''mysticism'', is best used to point to conscious and systematic attempts to gain transcendent insights/experiences through studies and practice. Possible techniques include [[meditation]], contemplation (of [[causality]]), prayer, [[asceticism]] (fasting from the world), [[Catholic devotions|devotions]], [[Dhikr]], [[Sema|Sama]], the chanting of [[mantra]]s or holy names, communion with [[entheogens]], and intellectual investigation. Mystics typically go beyond specific religious perspectives or dogmas in their teachings, espousing an inclusive and universal perspective that rises above traditional sectarian differences because they comprehend the shared basis of other religious traditions beneath the superficial. (see [[interdenominationalism]], [[interfaith]], and [[perennial philosophy]]).

James points out that a [[mystical experience]] displays the world through a different lens than ordinary experience. The experience, in his words, is "[[ineffable]]" and "[[noetic]]"; placed beyond the descriptive abilities of language. While there is debate over what this implies, and whether the experience actually transcends the phenomenal or material world of ordinary perception, or rather transcends the capacities of ordinary perception to bring the phenomenal and material world into full view, it should be remembered that a complete absence of terminology — related to modern psychology, biology and physics — existed during the evolution of mankind's sacred texts and earliest attempts to communicate the unity experience. Ancient religious and mystical language may become more accessible with modern terminology and understanding in future translations and interpretations. However, mystics generally focus on the experience itself, and rarely concern themselves with [[ontological]] discussions assuming that the initiate understands, or will grasp the semantics as they progress. One example of the opposite can be found in [[Meister Eckhart]], the 14th century Christian mystic, who was brought before the [[Inquisition]] for heresy because his interpretation of Christ's teachings as psychological metaphors linking mind with the Real were considered dangerous to laymen.

James points out that a [[mystical experience]] displays the world through a different lens than ordinary experience. The experience, in his words, is "[[ineffable]]" and "[[noetic]]"; placed beyond the descriptive abilities of language. While there is debate over what this implies, and whether the experience actually transcends the phenomenal or material world of ordinary perception, or rather transcends the capacities of ordinary perception to bring the phenomenal and material world into full view, it should be remembered that a complete absence of terminology — related to modern psychology, biology and physics — existed during the evolution of mankind's sacred texts and earliest attempts to communicate the unity experience. Ancient religious and mystical language may become more accessible with modern terminology and understanding in future translations and interpretations. However, mystics generally focus on the experience itself, and rarely concern themselves with [[ontological]] discussions assuming that the initiate understands, or will grasp the semantics as they progress. One example of the opposite can be found in [[Meister Eckhart]], the 14th century Christian mystic, who was brought before the [[Inquisition]] for heresy because his interpretation of Christ's teachings as psychological metaphors linking mind with the Real were considered dangerous to laymen.

== The mystical perspective ==

== The mystical perspective ==

===Process===

===Process===

Author and mystic, [[Evelyn Underhill]] outlines the universal mystic way, the actual process by which the mystic arrives at union with the absolute. She identifies five stages of this process. First is the awakening, the stage in which one begins to have some consciousness of absolute or divine reality. The second stage is one of purgation which is characterized by an awareness of one's own imperfections and finiteness. The response in this stage is one of self-discipline and mortification. The third stage, illumination, is one reached by artists and visionaries as well as being the final stage of some mystics. It is marked by a consciousness of a transcendent order and a vision of a new heaven and a new earth. The great mystics go beyond the stage of illumination to a fourth stage which Underhill, borrowing the language of [[St. John of the Cross]], calls the dark night of the soul. This stage, experienced by the few, is one of final and complete purification and is marked by confusion, helplessness, stagnation of the will, and a sense of the withdrawal of God's presence. It is the period of final "unselfing" and the surrender to the hidden purposes of the divine will. The final and last stage is one of union with the object of love, the one Reality, God. Here the self has been permanently established on a transcendental level and liberated for a new purpose. Filled up with the Divine Will, it immerses itself in the temporal order, the world of appearances in order to incarnate the eternal in time, to become the mediator between humanity and eternity.<ref>Greene, Dana, ''Adhering to God: The Message of Evelyn Underhill for Our Times'', SPIRITUALITY TODAY, Spring 1987, Vol. 39, pp. 22-38</ref>

Author and mystic, [[Evelyn Underhill]] outlines the universal mystic way, the actual process by which the mystic arrives at union with the absolute. She identifies five stages of this process. First is the awakening, the stage in which one begins to have some consciousness of absolute or divine reality. The second stage is one of purgation which is characterized by an awareness of one's own imperfections and finiteness. The response in this stage is one of self-discipline and mortification. The third stage, illumination, is one reached by artists and visionaries as well as being the final stage of some mystics. It is marked by a consciousness of a transcendent order and a vision of a new heaven and a new earth. The great mystics go beyond the stage of illumination to a fourth stage which Underhill, borrowing the language of [[St. John of the Cross]], calls the dark night of the soul. This stage, experienced by the few, is one of final and complete purification and is marked by confusion, helplessness, stagnation of the will, and a sense of the withdrawal of God's presence. It is the period of final "unselfing" and the surrender to the hidden purposes of the divine will. The final and last stage is one of union with the object of love, the one Reality, God. Here the self has been permanently established on a transcendental level and liberated for a new purpose. Filled up with the Divine Will, it immerses itself in the temporal order, the world of appearances in order to incarnate the eternal in time, to become the mediator between humanity and eternity.

=== Ambiguities of meaning ===

=== Ambiguities of meaning ===

:My words are very easy to know, and very easy to practice;  

:My words are very easy to know, and very easy to practice;  

:but there is no one in the world who is able to know and able to practice them. (Legge, 70)<ref name="tao">{{cite book|title=Tao Te Ching (Sacred Books of the East, Vol 39)|coauthor=Lao-tzu|first=James|last=Legge|year=1891|url=http://en.wikisource.org/wiki/Tao_Te_Ching_%28James_Legge%29}}</ref>

:but there is no one in the world who is able to know and able to practice them. (Legge, 70)

References to "the world" are common in mystical and religious traditions including admonitions to be separate and the call to detachment which is analogous to emptiness. One key to enigmatic expressions lies in the perspective that "the world" of appearances reflects only learned beliefs - based on the limitations of time, culture and relationships - and that unquestioned faith in those misperceptions limits one's return to the divine state. The cloaking of such insights to the uninitiated is an age-old tradition; the malleableness of reality was thought to pose a significant danger to those harboring impurities.

References to "the world" are common in mystical and religious traditions including admonitions to be separate and the call to detachment which is analogous to emptiness. One key to enigmatic expressions lies in the perspective that "the world" of appearances reflects only learned beliefs - based on the limitations of time, culture and relationships - and that unquestioned faith in those misperceptions limits one's return to the divine state. The cloaking of such insights to the uninitiated is an age-old tradition; the malleableness of reality was thought to pose a significant danger to those harboring impurities.

Readers frequently encounter seemingly open-ended statements among studies of mysticism throughout its history. In his work, ''Kabbalah'', [[Gershom Scholem]], a prominent 20th century scholar of that field, stated: ''The Kabbalah is not a single system with basic principles which can be explained in a simple and straightforward fashion, but consists rather of a multiplicity of different approaches, widely separated from one another and sometimes completely contradictory''<ref name="Scholem">{{Cite book|author=Scholem, Gershom|year=1974|title=Kabbalah|publisher=Meridian|id=ISBN 0-452-01007-1}}</ref>

Readers frequently encounter seemingly open-ended statements among studies of mysticism throughout its history. In his work, ''Kabbalah'', [[Gershom Scholem]], a prominent 20th century scholar of that field, stated: ''The Kabbalah is not a single system with basic principles which can be explained in a simple and straightforward fashion, but consists rather of a multiplicity of different approaches, widely separated from one another and sometimes completely contradictory''

 

==== Strategies====

==== Strategies====

While the three philosophical fields - the nature of reality, knowledge and phenomenon - would appear to all relate to aspects of [[mystical experience]], they have not as yet been correlated in a systematic way. Traditional use of the term [[ontology]] makes it a synonym of [[metaphysics]]. Prior to [[Immanuel Kant]]'s theoretical separation of "reality" from the "appearance of reality," with human knowledge limited to the latter, the field of ontology/metaphysics concerned itself with the overall structure or nature of reality. Afterword, philosophical and mystical approaches were seemingly separated in a permanent way. 'The general focus on experience in mysticism tends to belie [[ontological]] questions; mystical ontology is rarely stated in clear affirmative particulars. Often, it consists of generalized, transcendent identity statements—''"Atman is Brahman", "God is Love", "There is only One without a Second"'' — or other phrases suggestive of [[immanence]]. Sometimes it is stated in negative terms, from the Hindu tradition for instance, the word Brahman is usually defined as ''God 'without' characteristics or attributes''. Buddhist teachings explicitly discourage ontological beliefs, Taoist philosophy consistently reminds that ontos is knowable but inexpressible, and certain 'psychological' schools—spiritual schools following after [[Carl Jung]], and philosophical schools derived from [[Husserl]]—concern themselves more with the transformation of perceptions within consciousness than the connection between transformed consciousness and the external Real.

While the three philosophical fields - the nature of reality, knowledge and phenomenon - would appear to all relate to aspects of [[mystical experience]], they have not as yet been correlated in a systematic way. Traditional use of the term [[ontology]] makes it a synonym of [[metaphysics]]. Prior to [[Immanuel Kant]]'s theoretical separation of "reality" from the "appearance of reality," with human knowledge limited to the latter, the field of ontology/metaphysics concerned itself with the overall structure or nature of reality. Afterword, philosophical and mystical approaches were seemingly separated in a permanent way. 'The general focus on experience in mysticism tends to belie [[ontological]] questions; mystical ontology is rarely stated in clear affirmative particulars. Often, it consists of generalized, transcendent identity statements—''"Atman is Brahman", "God is Love", "There is only One without a Second"'' — or other phrases suggestive of [[immanence]]. Sometimes it is stated in negative terms, from the Hindu tradition for instance, the word Brahman is usually defined as ''God 'without' characteristics or attributes''. Buddhist teachings explicitly discourage ontological beliefs, Taoist philosophy consistently reminds that ontos is knowable but inexpressible, and certain 'psychological' schools—spiritual schools following after [[Carl Jung]], and philosophical schools derived from [[Husserl]]—concern themselves more with the transformation of perceptions within consciousness than the connection between transformed consciousness and the external Real.

Mysticism is related to [[epistemology]] to the extent that both are concerned with the nature, acquisition and limitations of knowledge. However, where epistemology struggles with foundational issues—''how'' do we know that our knowledge is true or our beliefs justified—mystics often appear more concerned with process as the means to true knowing. However, every mystical path has necessarily as its ontological purpose, the discernment between truth and illusion, and many approaches emphasize the total discarding of beliefs as the prerequisite to knowledge in the phenomenological sense. Foundational questions are generally answered, in mystical thought, by [[mystical experience]]s. Their focus, less on finding procedures of reason that will establish clear relations between ontos and episteme, but rather on finding practices that will yield clear perception. The goals therefore are the same, but the mystic's awareness of evolving levels of consciousness encompass another realm altogether. At least one branch of epistemology claims that non-rational procedures (e.g. statements of desire, random selection, or intuitive processes) are in some cases acceptable means of arriving at beliefs, while the mystic's goal is discarding said beliefs as a limit to knowledge. {{Fact|date=February 2007}} The term "mysticism" is also used in a pejorative sense in epistemology to refer to beliefs that cannot be justified empirically, and thus considered irrational.<ref name="Bothamley">{{Cite book|title=Dictionary of Theories|last=Bothamley|first=Jennifer|publisher=Gale Research|id=ISBN 1-873477-05-8|year=1993}}</ref> According to [[Schopenhauer]],<ref name="schopenhauer">{{Cite book|last=Schopenhauer|first=Arthur|title=Die Welt als Wille und Vorstellung|volume=2|year=1844}}</ref> mystics arrive at a condition in which there is no knowing subject and known object:

Mysticism is related to [[epistemology]] to the extent that both are concerned with the nature, acquisition and limitations of knowledge. However, where epistemology struggles with foundational issues—''how'' do we know that our knowledge is true or our beliefs justified—mystics often appear more concerned with process as the means to true knowing. However, every mystical path has necessarily as its ontological purpose, the discernment between truth and illusion, and many approaches emphasize the total discarding of beliefs as the prerequisite to knowledge in the phenomenological sense. Foundational questions are generally answered, in mystical thought, by [[mystical experience]]s. Their focus, less on finding procedures of reason that will establish clear relations between ontos and episteme, but rather on finding practices that will yield clear perception. The goals therefore are the same, but the mystic's awareness of evolving levels of consciousness encompass another realm altogether. At least one branch of epistemology claims that non-rational procedures (e.g. statements of desire, random selection, or intuitive processes) are in some cases acceptable means of arriving at beliefs, while the mystic's goal is discarding said beliefs as a limit to knowledge. The term "mysticism" is also used in a pejorative sense in epistemology to refer to beliefs that cannot be justified empirically, and thus considered irrational. According to [[Schopenhauer]], mystics arrive at a condition in which there is no knowing subject and known object:

{{Quotation|... we see all religions at their highest point end in mysticism and mysteries, that is to say, in darkness and veiled obscurity. These really indicate merely a blank spot for knowledge, the point where all knowledge necessarily ceases. Hence for thought this can be expressed only by negations, but for sense-perception it is indicated by symbolical signs, in temples by dim light and silence, in [[Brahmanism]] even by the required suspension of all thought and perception for the purpose of entering into the deepest communion with one's own self, by mentally uttering the mysterious ''[[Om]]''. In the widest sense, mysticism is every guidance to the immediate awareness of that which is not reached by either perception or conception, or generally by any knowledge. The mystic is opposed to the philosopher by the fact that he begins from within, whereas the philosopher begins from without. The mystic starts from his inner, positive, individual experience, in which he finds himself as the eternal and only being, and so on. But nothing of this is communicable except the assertions that we have to accept on his word; consequently he is unable to convince.|[[Schopenhauer]], ''[[The World as Will and Representation]]'', Vol. II, Ch. XLVIII<}}The emphasis most accolytes place on the "mysteriousness" of the encounter with the divine and otherworldly transcendent goal of unity, leave most scientists and laymen behind for lack of interest in "mumbo-jumbo" - despite the seemingly causal relationship between self knowledge/accurate perception and the subsequent Real effects as described by not only the mystic, but the pychologist and philosopher as well.  

{{Quotation|... we see all religions at their highest point end in mysticism and mysteries, that is to say, in darkness and veiled obscurity. These really indicate merely a blank spot for knowledge, the point where all knowledge necessarily ceases. Hence for thought this can be expressed only by negations, but for sense-perception it is indicated by symbolical signs, in temples by dim light and silence, in [[Brahmanism]] even by the required suspension of all thought and perception for the purpose of entering into the deepest communion with one's own self, by mentally uttering the mysterious ''[[Om]]''. In the widest sense, mysticism is every guidance to the immediate awareness of that which is not reached by either perception or conception, or generally by any knowledge. The mystic is opposed to the philosopher by the fact that he begins from within, whereas the philosopher begins from without. The mystic starts from his inner, positive, individual experience, in which he finds himself as the eternal and only being, and so on. But nothing of this is communicable except the assertions that we have to accept on his word; consequently he is unable to convince.|[[Schopenhauer]], ''[[The World as Will and Representation]]'', Vol. II, Ch. XLVIII<}}The emphasis most accolytes place on the "mysteriousness" of the encounter with the divine and otherworldly transcendent goal of unity, leave most scientists and laymen behind for lack of interest in "mumbo-jumbo" - despite the seemingly causal relationship between self knowledge/accurate perception and the subsequent Real effects as described by not only the mystic, but the pychologist and philosopher as well.  

[[Phenomenology]] is perhaps the closest philosophical perspective to mystical thinking, and shares many of the difficulties in comprehension that plague mysticism itself. Husserl's phenomenology, for instance, insists on the same first-person, experiential stance that mystics try to achieve: his notion of phenomenological ''epoché'', or bracketing, precludes assumptions or questions about the extra-mental existence of perceived phenomena.[http://plato.stanford.edu/entries/husserl/#5] Heidegger goes a step beyond: rather than merely bracketing phenomena to exclude ontological questions, he asserts that only 'beingness' has ontological reality (similar to [[Baruch de Spinoza]]'s suppositions) and thus only investigation and experiencing of the self can lead to authentic existence. Christian mystics would assert that "the Kingdom of Heaven is within" references the same approach. Phenomenology and most forms of mysticism part ways, however, in their understanding of the experience. Phenomenology (and in particular existentialist phenomenology) is pre-conditioned by [[angst]] (existential dread) which arises from the discovery of the essential emptiness of 'the real' and can go no further; mystics, by contrast take the step beyond to "being" and describe the peace or bliss that derives from their final active connection to 'the Real'. Those who adopt a [[phenomenological]] approach to mysticism believe that an argument can be made for concurrent lines of thought throughout mysticism, regardless of interaction[http://www.csp.org/experience/james-varieties/james-varieties16].

[[Phenomenology]] is perhaps the closest philosophical perspective to mystical thinking, and shares many of the difficulties in comprehension that plague mysticism itself. Husserl's phenomenology, for instance, insists on the same first-person, experiential stance that mystics try to achieve: his notion of phenomenological ''epoché'', or bracketing, precludes assumptions or questions about the extra-mental existence of perceived phenomena.[https://plato.stanford.edu/entries/husserl/#5] Heidegger goes a step beyond: rather than merely bracketing phenomena to exclude ontological questions, he asserts that only 'beingness' has ontological reality (similar to [[Baruch de Spinoza]]'s suppositions) and thus only investigation and experiencing of the self can lead to authentic existence. Christian mystics would assert that "the Kingdom of Heaven is within" references the same approach. Phenomenology and most forms of mysticism part ways, however, in their understanding of the experience. Phenomenology (and in particular existentialist phenomenology) is pre-conditioned by [[angst]] (existential dread) which arises from the discovery of the essential emptiness of 'the real' and can go no further; mystics, by contrast take the step beyond to "being" and describe the peace or bliss that derives from their final active connection to 'the Real'. Those who adopt a [[phenomenological]] approach to mysticism believe that an argument can be made for concurrent lines of thought throughout mysticism, regardless of interaction[https://www.csp.org/experience/james-varieties/james-varieties16].

== Other perspectives ==

== Other perspectives ==

:Q: "How do you know these phenomena actually exist?

:Q: "How do you know these phenomena actually exist?

:A: "As the observing self begins to transcend... deeper or higher dimensions of consciousness come into focus. All of the items on that list are objects that can be directly perceived in that worldspace. Those items are as real in [that] worldspace as rocks are in the sensorimotor worldspace and concepts are in the mental worldspace. If cognition awakens or develops to this level, you simply perceive these new objects as simply as you would perceive rocks in the sensory world or images in the mental world. They are simply given to awareness, they simply present themselves, and you don't have to spend a lot of time trying to figure out if they're real or not."

:A: "As the observing self begins to transcend... deeper or higher dimensions of consciousness come into focus. All of the items on that list are objects that can be directly perceived in that worldspace. Those items are as real in [that] worldspace as rocks are in the sensorimotor worldspace and concepts are in the mental worldspace. If cognition awakens or develops to this level, you simply perceive these new objects as simply as you would perceive rocks in the sensory world or images in the mental world. They are simply given to awareness, they simply present themselves, and you don't have to spend a lot of time trying to figure out if they're real or not."

:"Of course, if you haven't awakened to [this] cognition, then you will see none of this, just as a rock cannot see mental images. And you will probably have unpleasant things to say about people who do see them".<ref name="ken_wilber">{{Cite book|last=Wilber|first=Ken|title=A Brief History of Everything|pages=197-208}}</ref>

:"Of course, if you haven't awakened to [this] cognition, then you will see none of this, just as a rock cannot see mental images. And you will probably have unpleasant things to say about people who do see them".

According to author [[Joseph Chilton Pearce]], author of "The Crack in the Cosmic Egg" and "Evolution's End," we have transcendence itself as our biological imperative:

According to author [[Joseph Chilton Pearce]], author of "The Crack in the Cosmic Egg" and "Evolution's End," we have transcendence itself as our biological imperative:

<blockquote>"A new breed of biologists and neuroscientists have revealed why we behave in so paradoxical a manner that we continually say one thing, feel something else, and act from an impulse different from either of these...A major clue to our conflict is the discovery ...that we have five different neural structures, or brains, within us. These five...represent the whole evolution of life preceding us; reptilian, old mammalian, and human. Nature never abandons a good idea but instead builds new structures upon it...Thus, while we refer to transcendence in rather mystical, ethereal terms, to the intelligence of life, transcendence may be simply the next intelligent move to make."</blockquote>

<blockquote>"A new breed of biologists and neuroscientists have revealed why we behave in so paradoxical a manner that we continually say one thing, feel something else, and act from an impulse different from either of these...A major clue to our conflict is the discovery ...that we have five different neural structures, or brains, within us. These five...represent the whole evolution of life preceding us; reptilian, old mammalian, and human. Nature never abandons a good idea but instead builds new structures upon it...Thus, while we refer to transcendence in rather mystical, ethereal terms, to the intelligence of life, transcendence may be simply the next intelligent move to make."</blockquote>

<blockquote>"...[[Neurocardiology]], a new field of medical research, has discovered in our heart a major brain center that functions in dynamic with the fourfold brain in our head. Outside our conscious awareness, this heart-head dynamic reflects, determines, and affects the very nature of our resulting awareness even as it is, in turn, profoundly affected."<ref name="Joseph_Chilton_Pearce">{{Cite book|last=Pearce|first=Joseph Chilton|title=The Biology of Transcendence;A Blueprint of the Human Spirit|pages=2-5}}</blockquote>

<blockquote>"...[[Neurocardiology]], a new field of medical research, has discovered in our heart a major brain center that functions in dynamic with the fourfold brain in our head. Outside our conscious awareness, this heart-head dynamic reflects, determines, and affects the very nature of our resulting awareness even as it is, in turn, profoundly affected."

 

===Goals sought and reasons for seeking===

===Goals sought and reasons for seeking===

[[theism|Theistic]], [[pantheism|pantheistic]], and [[panentheism|panentheistic]] metaphysical systems most often understand mystical experience as individual communion with a [[God]]. One can receive these very [[subjectivism|subjective]] experiences as visions, miracles, dreams, revelations, or prophecies, for example.  

[[theism|Theistic]], [[pantheism|pantheistic]], and [[panentheism|panentheistic]] metaphysical systems most often understand mystical experience as individual communion with a [[God]]. One can receive these very [[subjectivism|subjective]] experiences as visions, miracles, dreams, revelations, or prophecies, for example.  

:''Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.''

:''Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.''

::[[Sun Tzu]], [[The art of war]] [http://www.chinapage.com/sunzi-e.html]

::[[Sun Tzu]], [[The art of war]] [https://www.chinapage.com/sunzi-e.html]

Terms descriptive of a desired "afterlife" include [[Moksha]] (''liberation'' or ''release''), [[Heaven]] (traditionally understood as a gathering place for goodly spirits, near to [[God]] and other holy beings), and [[Nirvana]] (literally ''extinction''), but in mystical parlance these reference an experience of reality "different from the present here and now." "Afterlife" is not related to an extension of life after physical death, but sought as a direct experience of the perfect, the divine reality in the present life. The goal is generally established through an "accidental" revelatory or miraculous experience such as a dimensional shift between one structure of reality to another. Once this "potentiality" has been experienced/received/observed, understanding how and why it has occurred becomes the goal of the individual and permanently stabilizing this "direct experience of God" is obsessively pursued. Because terms descriptive of the divine "goal" are defined differently - even by individuals within a given religion - and their usage within mysticism is often no less imprecise, it is extremely difficult for anyone, who has not experienced the simultaneity of the "shift in awareness/reality" to translate mystical language in a useful way.

Terms descriptive of a desired "afterlife" include [[Moksha]] (''liberation'' or ''release''), [[Heaven]] (traditionally understood as a gathering place for goodly spirits, near to [[God]] and other holy beings), and [[Nirvana]] (literally ''extinction''), but in mystical parlance these reference an experience of reality "different from the present here and now." "Afterlife" is not related to an extension of life after physical death, but sought as a direct experience of the perfect, the divine reality in the present life. The goal is generally established through an "accidental" revelatory or miraculous experience such as a dimensional shift between one structure of reality to another. Once this "potentiality" has been experienced/received/observed, understanding how and why it has occurred becomes the goal of the individual and permanently stabilizing this "direct experience of God" is obsessively pursued. Because terms descriptive of the divine "goal" are defined differently - even by individuals within a given religion - and their usage within mysticism is often no less imprecise, it is extremely difficult for anyone, who has not experienced the simultaneity of the "shift in awareness/reality" to translate mystical language in a useful way.

From the [[inner light]] of the [[Quakers]] to the [[Atman (Hinduism)|Atman]] of the [[Hindu]], many have found a [[soul]] or other essential essence within themselves to be a center of focus. Even the buddhist who seeks [[Buddhahood]] through [[anatta]] places a great deal of emphasis on their inner world.  

From the [[inner light]] of the [[Quakers]] to the [[Atman (Hinduism)|Atman]] of the [[Hindu]], many have found a [[soul]] or other essential essence within themselves to be a center of focus. Even the buddhist who seeks [[Buddhahood]] through [[anatta]] places a great deal of emphasis on their inner world.  

In contrast some (particularly some [[gnostic]]s and [[dualists]]) see the learned self (as opposed to essence) as wicked and deserving of punishment or extreme neglect through asceticism, with positive values placed only upon the [[transcendence (philosophy)|transcendent]] true self.{{Fact|date=July 2008}}

In contrast some (particularly some [[gnostic]]s and [[dualists]]) see the learned self (as opposed to essence) as wicked and deserving of punishment or extreme neglect through asceticism, with positive values placed only upon the [[transcendence (philosophy)|transcendent]] true self.

===Mysticism and the soul===

===Mysticism and the soul===

Some systems of mysticism are found within specific religious traditions and do not relinquish doctrinal principles as a part of [[mystical experience]]. In some definite cases, theology remains a distinct source of insight that guides and informs the [[mystical experience]]. [[Christian Science]], based on the [[mystical experience]] and writings of founder [[Mary Baker Eddy]] is one such example. Some faiths—including most Protestant Christian sects—find mystical practices disreputable; so called mystic "practices" and beliefs generally restricted to specific sects, such as the [[Society of Friends]] or certain [[Charismatic (movement)|Charismatic]] groups, which have implicitly incorporated them.

Some systems of mysticism are found within specific religious traditions and do not relinquish doctrinal principles as a part of [[mystical experience]]. In some definite cases, theology remains a distinct source of insight that guides and informs the [[mystical experience]]. [[Christian Science]], based on the [[mystical experience]] and writings of founder [[Mary Baker Eddy]] is one such example. Some faiths—including most Protestant Christian sects—find mystical practices disreputable; so called mystic "practices" and beliefs generally restricted to specific sects, such as the [[Society of Friends]] or certain [[Charismatic (movement)|Charismatic]] groups, which have implicitly incorporated them.

The mystic's disregard of religious institutional structures often lends a quasi-revolutionary aspect to mystical teaching, and this occasionally leads to conflict with established religious and political structures, or the creation of splinter groups or new faiths. The relation of mysticism to ethics and morality is more complex than is usually assumed. [[Mystical experience]]s do not guarantee that mystics will be compassionate or moral, nor on the other hand is a mystical state incompatible with being morally concerned with others. Rather, a given mystic's ethics will depend on the factual beliefs and values espoused in that mystic's religious tradition..<ref name="Jones">{{Cite book|first=Richard|last=Jones|title=Mysticism and Morality|publisher=Lexington Books|year=2004|}}</ref>

The mystic's disregard of religious institutional structures often lends a quasi-revolutionary aspect to mystical teaching, and this occasionally leads to conflict with established religious and political structures, or the creation of splinter groups or new faiths. The relation of mysticism to ethics and morality is more complex than is usually assumed. [[Mystical experience]]s do not guarantee that mystics will be compassionate or moral, nor on the other hand is a mystical state incompatible with being morally concerned with others. Rather, a given mystic's ethics will depend on the factual beliefs and values espoused in that mystic's religious tradition.

====New religious movements, perennial philosophy and entheogens====

====New religious movements, perennial philosophy and entheogens====

The term [[perennial philosophy]], coined by [[Leibniz]] and popularized by [[Aldous Huxley]], relates to what some take to be the mystic's primary concern:

The term [[perennial philosophy]], coined by [[Leibniz]] and popularized by [[Aldous Huxley]], relates to what some take to be the mystic's primary concern:

<blockquote> [W]ith the one, divine reality substantial to the manifold world of things and lives and minds. But the nature of this one reality is such that it cannot be directly or immediately apprehended except by those who have chosen to fulfill certain conditions, making themselves loving, pure in heart, and poor in spirit.<ref name="Huxley">{{Cite book|first=Aldous|last=Huxley|title=The Perennial Philosophy|publisher=Perennial|year=1945|id=ISBN 0-06-057058-X}}</ref> </blockquote>

<blockquote> [W]ith the one, divine reality substantial to the manifold world of things and lives and minds. But the nature of this one reality is such that it cannot be directly or immediately apprehended except by those who have chosen to fulfill certain conditions, making themselves loving, pure in heart, and poor in spirit.</blockquote>

Some mystics use the term to refer to a manner wherein the mystic strives to plumb the depths of the [[self (philosophy)|self]] and reality in a radical process of meditative self-exploration, with the aim of experiencing the true nature of reality.

Some mystics use the term to refer to a manner wherein the mystic strives to plumb the depths of the [[self (philosophy)|self]] and reality in a radical process of meditative self-exploration, with the aim of experiencing the true nature of reality.

The [[Rosicrucian Order]] is a legendary and secretive Order publicly documented in the early 17th century. It is associated with the symbol of the Rose Cross, which is also found in certain rituals beyond "Craft" or "[[Blue Lodge]]" [[Freemasonry]]. The Rosicrucian Order is viewed among earlier and many modern Rosicrucianists as an [[Plane (cosmology)|inner worlds]] Order, composed of great "Adepts." When compared to human beings, the consciousness of these Adepts is said to be like that of ''demi-[[The Rosicrucian Cosmo-Conception#The Rosicrucian conception of God and the scheme of evolution|gods]].'' This "College of Invisibles" is regarded as the source permanently behind the development of the Rosicrucian movement.

The [[Rosicrucian Order]] is a legendary and secretive Order publicly documented in the early 17th century. It is associated with the symbol of the Rose Cross, which is also found in certain rituals beyond "Craft" or "[[Blue Lodge]]" [[Freemasonry]]. The Rosicrucian Order is viewed among earlier and many modern Rosicrucianists as an [[Plane (cosmology)|inner worlds]] Order, composed of great "Adepts." When compared to human beings, the consciousness of these Adepts is said to be like that of ''demi-[[The Rosicrucian Cosmo-Conception#The Rosicrucian conception of God and the scheme of evolution|gods]].'' This "College of Invisibles" is regarded as the source permanently behind the development of the Rosicrucian movement.

[[Freemasonry]] is a worldwide [[fraternal organization]]. Members are joined together by shared ideals of both a [[Morality|moral]] and [[metaphysics|metaphysical]] nature and, in most of its branches, by a constitutional declaration of belief in a [[Supreme Being]]. Freemasonry is an [[Esotericism|esoteric]] society, in that certain aspects of its internal work are not generally disclosed to the public,<ref name="aims">{{Cite web|url=http://www.grandlodge-england.org/pdf/cr-rule-update2-141205.pdf|title=Aims and Relationships of the Craft|paragraph=11}}</ref> but it is not an [[occult]] system. The private aspects of modern Freemasonry deal with elements of ritual and the modes of [[recognition]] amongst members within the [[ritual]].<ref name="Emulation_Ritual">{{Cite book|title=Emulation Ritual|id= ISBN 0-85318-187-X|year=1991|place=London|publisher=Lewis Masonic}}</ref><ref name="secret">{{Cite web|url=http://www.grandlodge-england.org/masonry/YQA-secret-society.htm|year=2002|first=Mark|last=Griffin|title=Freemasonry: Your Questions Answered|accessdate=2006-11-23}}</ref>

[[Freemasonry]] is a worldwide [[fraternal organization]]. Members are joined together by shared ideals of both a [[Morality|moral]] and [[metaphysics|metaphysical]] nature and, in most of its branches, by a constitutional declaration of belief in a [[Supreme Being]]. Freemasonry is an [[Esotericism|esoteric]] society, in that certain aspects of its internal work are not generally disclosed to the public, but it is not an [[occult]] system. The private aspects of modern Freemasonry deal with elements of ritual and the modes of [[recognition]] amongst members within the [[ritual]].

The [[Hermetic Order of the Golden Dawn]] (or Golden Dawn, as it is commonly referred to) is a tradition of magical theurgy and spiritual development, probably the single greatest influence on twentieth century western occultism and many other traditions, including [[Wicca]], [[Thelema]] and other forms of magical spirituality popular today. By the mid 1890s, the Golden Dawn was well established in Great Britain, with membership rising to over a hundred from every class of Victorian society. In its heyday, many cultural celebrities belonged to the Golden Dawn, such as actress [[Florence Farr]], [[Arthur Machen]], [[William Butler Yeats]], [[Evelyn Underhill]], and [[Aleister Crowley]]. Many men and women of the 19th century Fin de siècle social culture were members of the Golden Dawn.

The [[Hermetic Order of the Golden Dawn]] (or Golden Dawn, as it is commonly referred to) is a tradition of magical theurgy and spiritual development, probably the single greatest influence on twentieth century western occultism and many other traditions, including [[Wicca]], [[Thelema]] and other forms of magical spirituality popular today. By the mid 1890s, the Golden Dawn was well established in Great Britain, with membership rising to over a hundred from every class of Victorian society. In its heyday, many cultural celebrities belonged to the Golden Dawn, such as actress [[Florence Farr]], [[Arthur Machen]], [[William Butler Yeats]], [[Evelyn Underhill]], and [[Aleister Crowley]]. Many men and women of the 19th century Fin de siècle social culture were members of the Golden Dawn.

 

==See also==

==See also==

*[[Meditation]]

*[[Meditation]]

*[[Religious Experience]]

*[https://nordan.daynal.org/wiki/index.php?title=Paper_103 Religious Experience]

*[[Gnosis]]

==References and footnotes==

==References and footnotes==

===Supportive===

===Supportive===

*[http://www.themystica.com/mystica/articles/m/mysticism.html] Broad Summary

*[https://www.themystica.com/mystica/articles/m/mysticism.html] Broad Summary

*''[http://www.ccel.org/ccel/underhill/mysticism.html Mysticism: A Study in Spiritual Consciousness ]'' by E. Underhill  

*''[https://www.ccel.org/ccel/underhill/mysticism.html Mysticism: A Study in Spiritual Consciousness ]'' by E. Underhill  

*[http://www.dinur.org/resources/resourceCategoryDisplay.aspx?categoryid=450&rsid=478 Resources > Medieval Jewish History > Jewish Mysticism] The Jewish History Resource Center, The [[Hebrew University of Jerusalem]]

*[https://www.dinur.org/resources/resourceCategoryDisplay.aspx?categoryid=450&rsid=478 Resources > Medieval Jewish History > Jewish Mysticism] The Jewish History Resource Center, The [[Hebrew University of Jerusalem]]

* [http://plato.stanford.edu/entries/mysticism/ "Mysticism"], ''[[Stanford Encyclopedia of Philosophy]]''

* [https://plato.stanford.edu/entries/mysticism/ "Mysticism"], ''Stanford Encyclopedia of Philosophy''

* [http://hirr.hartsem.edu/ency/Mysticism.htm "Mysticism"], ''Encyclopedia of Religion and Society''

* [https://hirr.hartsem.edu/ency/Mysticism.htm "Mysticism"], ''Encyclopedia of Religion and Society''

* [http://www.christianmystics.com/ ChristianMystics.com] includes many short essays covering various aspects of Christian mysticism

* [https://www.christianmystics.com/ ChristianMystics.com] includes many short essays covering various aspects of Christian mysticism

* [http://www.planetbahai.org/cgi-bin/resources.pl?group=18 Planet Baha'i Mysticism Resources] A look at mysticism in the [[Bahá'í Faith|Bahá'í]] Holy Writings, its relationship to mystical elements  religions, and its impact on the lives of individual Bahá'ís.

* [https://www.planetbahai.org/cgi-bin/resources.pl?group=18 Planet Baha'i Mysticism Resources] A look at mysticism in the [[Bahá'í Faith|Bahá'í]] Holy Writings, its relationship to mystical elements  religions, and its impact on the lives of individual Bahá'ís.

===Critical / Opinions===

===Critical / Opinions===

* [http://www.ccg.org/english/s/b7_i.html "Introduction to Mysticism"], [http://www.ccg.org/english/s/b7_a.html Mysticism Volume 1 "The Origin of World Religions"] Wade Cox Mysticism published World Conference Christian Churches of God 2004,2005. See also the site History of Religion [http://www.history-of-religion.org]

* [https://www.ccg.org/english/s/b7_i.html "Introduction to Mysticism"], [https://www.ccg.org/english/s/b7_a.html Mysticism Volume 1 "The Origin of World Religions"] Wade Cox Mysticism published World Conference Christian Churches of God 2004,2005. See also the site History of Religion [https://www.history-of-religion.org]

*[http://www.theness.com/articles.asp?id=70 "A Brief Analysis of Mysticism"] - a skeptical analysis by [[New England Skeptical Society|Hamed Vahidi]]

*[https://www.theness.com/articles.asp?id=70 "A Brief Analysis of Mysticism"] - a skeptical analysis by [[New England Skeptical Society|Hamed Vahidi]]

* [http://www.atheistsunited.org/wordsofwisdom/Nelson/buddhism.html "Buddhism and Mysticism"] from Atheists United

* [https://www.atheistsunited.org/wordsofwisdom/Nelson/buddhism.html "Buddhism and Mysticism"] from Atheists United

*[http://www.svchapel.org/Resources/Articles/read_articles.asp?id=106 Mysticism - Part 1 in ''Think On These Things''] by Gary Gilley - parts 2 through 5 linked at bottom of page

*[https://www.svchapel.org/Resources/Articles/read_articles.asp?id=106 Mysticism - Part 1 in ''Think On These Things''] by Gary Gilley - parts 2 through 5 linked at bottom of page

*"Buried Memories on the Acropolis. Freud's Relation to Mysticism and Anti-Semitism", International Journal of Psycho-Analysis, Volume 59 (1978): 199-208. ([[Jeffrey Masson]] and Terri C. Masson)

*"Buried Memories on the Acropolis. Freud's Relation to Mysticism and Anti-Semitism", International Journal of Psycho-Analysis, Volume 59 (1978): 199-208. ([[Jeffrey Masson]] and Terri C. Masson)

[[Category:Religion]]

[[Category:Religion]]

[[Category: Philosophy]]

[[Category: Philosophy]]