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The Art of Creating Synchronicities the 12 Keys to Experiencing a Mystical Reality

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Experience which is interpreted within a religious framework

A religious experience (sometimes known as a spiritual feel, sacred experience, or mystical experience) is a subjective experience which is interpreted within a religious framework.[1] The concept originated in the 19th century, as a defence against the growing rationalism of Western society.[2] William James popularised the concept.[2]

Many religious and mystical traditions encounter religious experiences (particularly the knowledge which comes with them) every bit revelations caused past divine agency rather than ordinary natural processes. They are considered real encounters with God or gods, or existent contact with higher-order realities of which humans are not ordinarily aware.[3]

Skeptics may concord that religious feel is an evolved characteristic of the human encephalon amenable to normal scientific study.[notation ane] The commonalities and differences between religious experiences across different cultures have enabled scholars to categorize them for bookish study.[iv]

Definitions [edit]

William James [edit]

Psychologist and philosopher William James described iv characteristics of mystical feel in The Varieties of Religious Feel. According to James, such an experience is:

  • Transient – the experience is temporary; the private soon returns to a "normal" frame of mind. Feels outside normal perception of infinite and time.
  • Ineffable – the experience cannot be adequately put into words.
  • Noetic – the individual feels that he or she has learned something valuable from the experience. Feels to accept gained noesis that is normally hidden from human understanding.
  • Passive – the experience happens to the individual, largely without conscious control. Although at that place are activities, such every bit meditation (see below), that can make religious experience more likely, information technology is not something that tin exist turned on and off at will.

Norman Habel [edit]

Norman Habel defines religious experiences as the structured manner in which a believer enters into a relationship with, or gains an awareness of, the sacred inside the context of a particular religious tradition (Habel, O'Donoghue and Maddox: 1993). Religious experiences are by their very nature preternatural; that is, out of the ordinary or across the natural social club of things. They may be hard to distinguish observationally from psychopathological states such as psychoses or other forms of altered awareness (Charlesworth: 1988). Not all preternatural experiences are considered to be religious experiences. Following Habel'south definition, psychopathological states or drug-induced states of awareness are not considered to be religious experiences because they are mostly not performed within the context of a particular religious tradition.

Moore and Habel identify two classes of religious experiences: the immediate and the mediated religious experience (Moore and Habel: 1982).

  • Mediated – In the mediated experience, the believer experiences the sacred through mediators such as rituals, special persons, religious groups, totemic objects or the natural earth (Habel et al.: 1993).
  • Immediate – The firsthand feel comes to the believer without any intervening agency or mediator. The deity or divine is experienced straight.

Richard Swinburne [edit]

In his book Faith and Reason, the philosopher Richard Swinburne formulated five categories into which all religious experiences fall:

  • Public – a believer 'sees God's hand at piece of work', whereas other explanations are possible e.g. looking at a beautiful dusk
  • Public – an unusual event that breaches natural police eastward.g. walking on water
  • Private – describable using normal language e.g. Jacob's vision of a ladder
  • Private – indescribable using normal language, usually a mystical experience e.g. "white did not finish to exist white, nor black finish to exist black, merely blackness became white and white became black."
  • Private – a non-specific, general feeling of God working in one'south life.

Swinburne as well suggested two principles for the cess of religious experiences:

  • Principle of Credulity – with the absence of whatever reason to discount it, one should have what appears to be true e.1000. if one sees someone walking on h2o, one should believe that it is occurring.
  • Principle of Testimony – with the absence of any reason to disbelieve them, 1 should have that eyewitnesses or believers are telling the truth when they testify about religious experiences.

Rudolf Otto [edit]

The German language thinker Rudolf Otto (1869–1937) argues that in that location is ane mutual gene to all religious feel, independent of the cultural background. In his book The Idea of the Holy (1923) he identifies this factor equally the numinous. The "numinous" experience has ii aspects:

  • mysterium tremendum, which is the tendency to invoke fright and trembling;
  • mysterium fascinans, the tendency to attract, fascinate and compel.

The numinous experience too has a personal quality to it, in that the person feels to exist in communion with a holy other. Otto sees the numinous as the only possible religious experience. He states: "There is no faith in which it [the numinous] does not live as the real innermost cadre and without information technology no organized religion would exist worthy of the name" (Otto: 1972). Otto does not accept any other kind of religious experience such as ecstasy and enthusiasm seriously and is of the opinion that they belong to the 'vestibule of religion'.

[edit]

  • Ecstasy – In ecstasy the laic is understood to have a soul or spirit which can leave the body. In ecstasy the focus is on the soul leaving the body and to experience transcendental realities. This type of religious experience is characteristic for the shaman.
  • Enthusiasm – In enthusiasm – or possession – God is understood to be outside, other than or beyond the believer. A sacred power, beingness or volition enters the trunk or heed of an individual and possesses information technology. A person capable of existence possessed is sometimes called a medium. The deity, spirit or power uses such a person to communicate to the immanent world. Lewis argues that ecstasy and possession are basically i and the same experience, ecstasy beingness only 1 form which possession may take. The outward manifestation of the phenomenon is the same in that shamans announced to exist possessed by spirits, deed every bit their mediums, and fifty-fifty though they claim to have mastery over them, can lose that mastery (Lewis: 1986).
  • Mystical experience – Mystical experiences are in many ways the contrary of numinous experiences. In the mystical experience, all 'otherness' disappear and the laic becomes one with the transcendent. The believer discovers that he or she is not distinct from the cosmos, the deity or the other reality, but one with information technology. Zaehner has identified two distinctively different mystical experiences: natural and religious mystical experiences (Charlesworth: 1988). Natural mystical experiences are, for case, experiences of the 'deeper cocky' or experiences of oneness with nature. Zaehner argues that the experiences typical of 'natural mysticism' are quite different from the experiences typical of religious mysticism (Charlesworth: 1988). Natural mystical experiences are not considered to be religious experiences because they are non linked to a detail tradition, but natural mystical experiences are spiritual experiences that can have a profound upshot on the individual.
  • Spiritual awakening – A spiritual enkindling usually involves a realization or opening to a sacred dimension of reality and may or may not exist a religious experience. Often a spiritual awakening has lasting effects upon one's life. It may refer to any of a broad range of experiences including being born once more, virtually-death experiences, and mystical experiences such as liberation (moksha) and enlightenment (bodhi).

History [edit]

Origins [edit]

The notion of "religious experience" tin can exist traced back to William James, who used the term "religious experience" in his volume, The Varieties of Religious Experience.[five] It is considered to be the classic piece of work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional faith and personal religion. Institutional faith refers to the religious group or arrangement, and plays an important role in a club'southward civilisation. Personal religion, in which the private has mystical experience, can be experienced regardless of the culture.

The origins of the apply of this term can be dated further back.[2] In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that organized religion and its beliefs can be grounded in feel itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious delivery as a style of life.[half-dozen]

Wayne Proudfoot traces the roots of the notion of "religious experience" to the High german theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used past Schleiermacher and Albert Ritschl to defend religion confronting the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs.[two]

The notion of "religious feel" was adopted by many scholars of organized religion, of which William James was the most influential.[vii] [note 2]

A wide range of western and eastern movements have incorporated and influenced the emergence of the modern notion of "mystical feel", such as the Perennial philosophy, Transcendentalism, Universalism, the Theosophical Society, New Thought, Neo-Vedanta and Buddhist modernism.[xi] [12]

Perennial philosophy [edit]

According to the Perennial philosophy, the mystical experiences in all religions are essentially the same. It supposes that many, if not all of the world'due south cracking religions, have arisen around the teachings of mystics, including Buddha, Jesus, Lao Tze, and Krishna. It also sees most religious traditions describing fundamental mystical experience, at least esoterically. A major proponent in the 20th century was Aldous Huxley, who "was heavily influenced in his description by Vivekananda's neo-Vedanta and the idiosyncratic version of Zen exported to the west by D.T. Suzuki. Both of these thinkers expounded their versions of the perennialist thesis",[13] which they originally received from western thinkers and theologians.[xiv]

Existentialism [edit]

Søren Kierkegaard argued that dying to the world and possessions is a foundational aspect of religious experience in Christianity.[xv]

Transcendentalism and Unitarian Universalism [edit]

Transcendentalism was an early 19th-century liberal Protestant move, which was rooted in English and German language Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume.[web 1] The Transcendentalists emphasised an intuitive, experiential arroyo of religion.[web 2] Following Schleiermacher,[16] an individual'southward intuition of truth was taken as the benchmark for truth.[web 2] In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.[web ii] They also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that at that place must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.[spider web 2] [web 3]

New Idea [edit]

New Thought promotes the ideas that Infinite Intelligence, or God, is everywhere, spirit is the totality of real things, truthful human selfhood is divine, divine thought is a force for good, sickness originates in the mind, and "right thinking" has a healing result.[web iv] [web 5] New Thought was propelled along by a number of spiritual thinkers and philosophers and emerged through a multifariousness of religious denominations and churches, specially the Unity Church building, Religious Science, and Church building of Divine Scientific discipline.[17] The Home of Truth, which belongs to the New Thought movement has, from its inception as the Pacific Coast Metaphysical Bureau in the 1880s, disseminated the teachings of the Hindu teacher Swami Vivekananda.[spider web vi]

Theosophical Society [edit]

The Theosophical Society was formed in 1875 by Helena Blavatsky, Henry Steel Olcott, William Quan Judge and others to advance the spiritual principles and search for Truth known as Theosophy.[18] The Theosophical Society has been highly influential in promoting involvement, both in west and east, in a great multifariousness of religious teachings:

No single organization or move has contributed and then many components to the New Age Movement equally the Theosophical Society ... Information technology has been the major force in the dissemination of occult literature in the W in the twentieth century.[eighteen]

The Theosophical Society searched for 'surreptitious teachings' in Asian religions. Information technology has been influential on modernist streams in several Asian religions, notably Hindu reform movements, the revival of Theravada Buddhism, and D.T. Suzuki, who popularized the idea of enlightenment as insight into a timeless, transcendent reality.[web 7] [web 8] [11] Another example can exist seen in Paul Brunton'due south A Search in Secret Republic of india, which introduced Ramana Maharshi to a western audience.

Orientalism and the "pizza upshot" [edit]

The interplay between western and eastern notions of religion is an important factor in the development of modern mysticism. In the 19th century, when Asian countries were colonialised by western states, a process of cultural mimesis began.[14] [11] [two] In this process, Western ideas well-nigh faith, especially the notion of "religious experience" were introduced to Asian countries by missionaries, scholars and the Theosophical Order, and amalgamated in a new understanding of the Indian and Buddhist traditions. This constructing was exported dorsum to the West as 'authentic Asian traditions', and acquired a dandy popularity in the west. Due to this western popularity, it also gained authorization back in India, Sri Lanka and Nihon.[xiv] [xi] [ii]

The best-known representatives of this amalgamated tradition are Annie Besant (Theosophical Gild), Swami Vivekenanda and Sarvepalli Radhakrishnan (Neo-Vedanta), Anagarika Dharmapala, a 19th-century Sri Lankan Buddhist activist who founded the Maha Bodhi Society, and D.T. Suzuki, a Japanese scholar and Zen-Buddhist. A synonymous term for this broad understanding is nondualism. This mutual influence is as well known as the pizza result.

Criticism [edit]

The notion of "experience" has been criticised.[19] [20] [21]

"Religious empiricism" is seen as highly problematic and was – during the period in-between earth wars – famously rejected past Karl Barth.[22] In the 20th century, religious likewise as moral experience as justification for religious beliefs withal holds sway. Some influential modern scholars holding this liberal theological view are Charles Raven and the Oxford physicist/theologian Charles Coulson.[23]

Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.[nineteen] [note 3] The notion of "feel" introduces a imitation notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed.[25] [26] "Pure experience" does not be; all feel is mediated past intellectual and cerebral activeness.[27] [28] The specific teachings and practices of a specific tradition may fifty-fifty determine what "feel" someone has, which ways that this "experience" is non the proof of the education, but a upshot of the education.[1] A pure consciousness without concepts, reached by "cleansing the doors of perception",[note 4] would be an overwhelming chaos of sensory input without coherence.[thirty]

The American scholar of organized religion and philosopher of social science Jason Josephson Storm, has as well critiqued the definition and category of religious experience, peculiarly when such experiences are used to define faith. He compares the appeal to experience to ascertain religion to failed attempts to defend an essentialist definition of fine art by appeal to artful experience, and implies that both each category lacks a mutual psychological feature beyond all such experiences by which they may be defined.[31]

Causes of religious experiences [edit]

Traditions offering a wide multifariousness of religious practices to induce religious experiences:

  • Extended do, often running in a large communal circle, which is used in various tribal and neo-infidel religions.
  • Praying[32]
  • Music[33]
  • Dance, such every bit Sufi whirling[34]
  • Extreme pain, such as mortification of the flesh[35]
  • Meditation:[36] Meditative practices are used to calm the mind, and attain states of consciousness such as nirvikalpa samadhi. Meditation can be focused on the breath, concepts, mantras,[37] symbols.
  • Questioning or investigating (self)representations/cognitive schemata, such every bit Self-research, Hua Tou exercise, and Douglas Harding'due south on having no head.

Religious experiences may also be caused by the use of entheogens, such equally:

  • Ayahuasca (DMT)[38]
  • Salvia divinorum (salvinorin A)[39]
  • Peyote (mescaline)[40]
  • Psilocybin mushrooms (psilocybin)[41]
  • Amanita muscaria (muscimol)[42]
  • Cannabis
  • LSD
  • MDMA[43]
  • Soma
  • Ketamine

Religious experiences may accept neurophysiological origins. These are studied in the field of neurotheology, and the cognitive scientific discipline of religion, and includes near-expiry experience.[44] Causes may exist:

  • Temporal lobe epilepsy,[45] as described in the Geschwind syndrome
  • Stroke[46]
  • Profound low[47] or schizophrenia

Religious practices [edit]

Western [edit]

Neoplatonism [edit]

Neoplatonism is the modernistic term for a school of religious and mystical philosophy that took shape in the 3rd century AD, founded by Plotinus and based on the teachings of Plato and earlier Platonists.

Neoplatonism teaches that along the same road by which it descended the soul must retrace its steps back to the supreme Skillful. It must start of all return to itself. This is accomplished by the practice of virtue, which aims at likeness to God, and leads up to God. By means of austere observances the human becomes over again a spiritual and enduring being, free from all sin. But in that location is still a college attainment; information technology is not plenty to exist sinless, one must become "God", (henosis). This is reached through contemplation of the primeval Beingness, the 1 – in other words, through an ecstatic arroyo to it.

It is only in a state of perfect passivity and repose that the soul tin can recognize and touch the primeval Being. Hence the soul must commencement pass through a spiritual curriculum. Beginning with the contemplation of corporeal things in their multiplicity and harmony, it then retires upon itself and withdraws into the depths of its own being, rising thence to the nous, the world of ideas. But even there it does not find the Highest, the Ane; it all the same hears a voice saying, "not we have made ourselves." The last stage is reached when, in the highest tension and concentration, beholding in silence and utter forgetfulness of all things, it is able as it were to lose itself. And then information technology may see God, the foundation of life, the source of being, the origin of all proficient, the root of the soul. In that moment it enjoys the highest indescribable bliss; it is equally information technology were swallowed up of divinity, bathed in the lite of eternity. Porphyry tells us that on 4 occasions during the six years of their intercourse Plotinus attained to this ecstatic union with God.

Alcoholics Anonymous Twelfth Stride [edit]

The twelfth stride of the Alcoholics Anonymous program states that "Having had a spiritual enkindling every bit the result of these steps, we tried to carry this bulletin to alcoholics and to practice these principles in all our diplomacy".[48] The terms "spiritual experience" and "spiritual awaken-ing" are used many times in "The Big Book of Alcoholics Bearding"[49] which argues that a spiritual experience is needed to bring about recovery from alcoholism.[50]

Christianity [edit]

Christian mysticism [edit]

Christian doctrine by and large maintains that God dwells in all Christians and that they can feel God directly through conventionalities in Jesus,[51] Christian mysticism aspires to auscultate spiritual truths inaccessible through intellectual means, typically by emulation of Christ. William Inge divides this scala perfectionis into 3 stages: the "purgative" or austere stage, the "illuminative" or contemplative stage, and the third, "unitive" phase, in which God may be beheld "face to face."[52]

The 3rd phase, usually called contemplation in the Western tradition, refers to the feel of oneself as united with God in some way. The feel of marriage varies, simply information technology is get-go and foremost always associated with a reuniting with Divine love. The underlying theme here is that God, the perfect goodness,[53] is known or experienced at to the lowest degree as much past the heart equally by the intellect since, in the words of 1 John 4:sixteen: "God is honey, and he who abides in dearest abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the third, explicitly mystical experience; but others state that these three phases overlap and intertwine.

Hesychasm [edit]

Based on Christ's injunction in the Gospel of Matthew to "get into your cupboard to pray",[54] hesychasm in tradition has been the process of retiring inward by ceasing to annals the senses, in society to achieve an experiential knowledge of God (see theoria).

The highest goal of the hesychast is the experiential knowledge of God. In the 14th Century, the possibility of this experiential knowledge of God was challenged past a Calabrian monk, Barlaam, who, although he was formally a member of the Orthodox Church, had been trained in Western Scholastic theology. Barlaam asserted that our knowledge of God can merely be propositional. The practice of the hesychasts was defended by St. Gregory Palamas.

Islam [edit]

While all Muslims believe that they are on the pathway to God and volition become close to God in Paradise – later death and after the "Final Judgment" – Sufis believe that information technology is possible to become shut to God and to feel this closeness while one is alive.[55]

The tariqa, the 'path' on which the mystics walk, has been defined as 'the path which comes out of the Shariah, for the primary road is called shar, the path, tariq.' No mystical experience can exist realized if the binding injunctions of the Shariah are not followed faithfully first. The tariqa however, is narrower and more difficult to walk. It leads the adept, called salik (wayfarer), in his suluk (wandering), through different stations (maqam) until he reaches his goal, the perfect tauhid, the existential confession that God is One.[56]

Asia [edit]

Buddhism [edit]

The Buddha demonstrating control over fire and water. Gandhara, 3rd century CE

In Theravada Buddhism practice is described in the threefold preparation of discipline (śīla), meditative concentration (samādhi), and transcendent wisdom (prajñā). Zen-Buddhism emphasises the sole practice of meditation, while Vajrayana Buddhism utilizes a wide diverseness of practices. While the primary aim of meditation and prajna is to let go of attachments, information technology may also result in a comprehension of the Buddha-nature and the inherent lucidness of the mind.

Different varieties of religious experience are described in detail in the Śūraṅgama Sūtra. In its section on the fifty skandha-maras, each of the five skandhas has ten skandha-maras associated with it, and each skandha-mara is described in detail every bit a deviation from correct samādhi. These skandha-maras are likewise known equally the "fifty skandha demons" in some English-language publications.[57]

It is too believed that supernormal abilities are developed from meditation, which are termed "higher knowledge" (abhijñā), or "spiritual power" (ṛddhi). One early description found in the Samyutta Nikaya, which mentions abilities such as:[58]

... he goes unhindered through a wall, through a rampart, through a mountain as though through infinite; he dives in and out of the globe as though information technology were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space similar a bird; with his easily he touches and strokes the moon and sun then powerful and mighty; he exercises mastery with the trunk as far as the brahmā globe.

Hinduism [edit]

Building on European philosophers, Radhakrishnan reduced religion "to the core feel of reality in its key unity".[59] Co-ordinate to Sarvepalli Radhakrishnan, "Hinduism is not but a faith. It is the matrimony of reason and intuition that cannot be defined, but is only to be experienced."[60] This accent on experience as validation of a religious worldview is a modern evolution, which started in the 19th century, and was introduced to Indian thought past western Unitarian missionaries.[12] Information technology has been popularized in Neo-Vedanta, which has dominated the popular understanding of Hinduism since the 19th century.[61] [note 5] It emphasizes mysticism.[61] [62] [63] [64] Swami Vivekananda presented the teachings of Neo-Vedanta as radical nondualism, unity between all religions and all persons.[65] [66]

Meher Baba [edit]

Co-ordinate to the syncretistic Indian spiritual instructor Meher Baba, "Spiritual experience involves more than can exist grasped by mere intellect. This is ofttimes emphasised by calling it a mystical experience. Mysticism is ofttimes regarded as something anti-intellectual, obscure and confused, or impractical and unconnected with experience. In fact, truthful mysticism is none of these. There is nothing irrational in true mysticism when it is, equally it should exist, a vision of Reality. It is a form of perception which is admittedly unclouded, and so practical that it can be lived every moment of life and expressed in every-mean solar day duties. Its connection with experience is so deep that, in i sense, information technology is the terminal understanding of all experience."[67]

Psychedelic drugs [edit]

Dr. R.R. Griffiths and colleagues at Johns Hopkins University had washed a double blind study evaluating the psychological effects of psilocybin comparing with methylphenidate(Ritalin). 36 hallucinogen-naive adults were recruited. 22 of the 36 reported mystical feel. The event persisted even at 2 and xiv months follow-upwards.[68] [69] The group continued to exercise studies in evaluating the issue with unlike dosing[70] and the resulting mystical result on personality.[71]

Neurophysiology [edit]

Psychiatry [edit]

A 2012 paper suggested that psychiatric conditions associated with psychotic spectrum symptoms may be possible explanations for revelatory driven experiences and activities such as those of Abraham, Moses, Jesus and Saint Paul.[72]

Neuroscience [edit]

Neuroscience of religion [edit]

Neuroscience of religion, also known equally neurotheology, biotheology or spiritual neuroscience,[73] is the report of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explicate these phenomena. Proponents of neurotheology merits that there is a neurological and evolutionary ground for subjective experiences traditionally categorized as spiritual or religious.[74]

The neuroscience of faith takes neural correlates as the basis of cognitive functions and religious experiences. These religious experience are thereby emergent backdrop of neural correlates. This approach does not necessitate exclusion of the Self, but interprets the Self as influenced or otherwise acted upon by underlying neural mechanisms. Proponents argue that religious experience can exist evoked through stimulus of specific brain regions and/or can be observed through measuring increment in activity of specific brain regions.[75] [note vi]

An alternate arroyo is influenced by personalism, and exists contra-parallel to the reductionist approach. It focuses on the Self as the object of interest,[annotation 7] the same object of interest as in religion.[ citation needed ] Co-ordinate to Patrick McNamara, a proponent of personalism, the Self is a neural entity that controls rather than consists of the cognitive functions being processed in brain regions.[79] [eighty]

Neurological evolutionary ground [edit]

A biological basis for religious experience may be.[81] [80] References to the supernatural or mythical beings starting time appeared approximately 40,000 years agone.[82] [83] A popular theory posits that dopaminergic brain systems are the evolutionary basis for man intellect[84] [83] and more than specifically abstract reasoning.[83] The capacity for religious thought arises from the adequacy to use abstract reasoning. There is no evidence to support the theory that abstract reasoning, generally or with regard to religious thought, evolved independent of the dopaminergic axis.[83]

Religious behavior has been linked to "extrapersonal brain systems that predominate the ventromedial cortex and rely heavily on dopaminergic transmission."[85] A biphasic effect exists with regard to activation of the dopaminergic axis and/or ventromedial cortex. While mild activation can evoke a perceived agreement of the supernatural, extreme activation can atomic number 82 to delusions characteristic of psychosis.[83] Stress can cause the depletion of 5-hydroxytryptamine, besides referred to as serotonin.[86] The ventromedial 5-HT axis is involved in peripersonal activities such as emotional arousal, social skills, and visual feedback.[83] When five-HT is decreased or depleted, one may become subject to "incorrect attributions of cocky-initiated or internally generated activity (e.grand. hallucinations)."[87]

Studies of the brain [edit]

Early on studies in the 1950s and 1960s attempted to employ EEGs to report brain moving ridge patterns correlated with spiritual states. During the 1980s Dr. Michael Persinger stimulated the temporal lobes of man subjects[88] with a weak magnetic field. His subjects claimed to have a sensation of "an ethereal presence in the room."[89] Some current studies use neuroimaging to localize encephalon regions agile, or differentially active, during religious experiences.[xc] [91] [92] These neuroimaging studies have implicated a number of encephalon regions, including the limbic system, dorsolateral prefrontal cortex, superior parietal lobe, and caudate nucleus.[93] [94] [95] Based on the circuitous nature of religious experience, it is likely that they are mediated by an interaction of neural mechanisms that all add a pocket-sized piece to the overall experience.[94]

According to the neurotheologist Andrew B. Newberg, neurological processes which are driven by the repetitive, rhythmic stimulation which is typical of human ritual, and which contribute to the delivery of transcendental feelings of connection to a universal unity.[ clarification needed ] They posit, even so, that physical stimulation solitary is not sufficient to generate transcendental unitive experiences. For this to occur they say in that location must exist a blending of the rhythmic stimulation with ideas. In one case this occurs "...ritual turns a meaningful idea into a visceral experience."[96] Moreover, they say that humans are compelled to human action out myths by the biological operations of the brain due to what they telephone call the "inbuilt tendency of the brain to plow thoughts into actions."

Temporal lobe epilepsy [edit]

Temporal lobe epilepsy has become a popular field of study due to its correlation to religious experience.[97] [98] [99] [100] Religious experiences and hyperreligiosity are often used to characterize those with temporal lobe epilepsy.[101] [102] Visionary religious experiences, and momentary lapses of consciousness, may point toward a diagnosis of Geschwind syndrome. More than generally, the symptoms are consistent with features of temporal lobe epilepsy, not an uncommon feature in religious icons and mystics.[103] It seems that this phenomenon is not exclusive to TLE, only can manifest in the presence of other epileptic variates[104] [105] [83] every bit well every bit mania, obsessive-compulsive disorder, and schizophrenia, conditions characterized by ventromedial dopaminergic dysfunction.[83]

Integrating religious feel [edit]

Several psychologists accept proposed models in which religious experiences are part of a process of transformation of the self.

Carl Jung'southward work on himself and his patients convinced him that life has a spiritual purpose beyond material goals. 1's master task, he believed, is to notice and fulfil deep innate potential, much equally the acorn contains the potential to become the oak, or the caterpillar to go the butterfly. Based on his study of Christianity, Hinduism, Buddhism, Gnosticism, Taoism, and other traditions, Jung perceived that this journey of transformation is at the mystical heart of all religions. Information technology is a journey to come across the self and at the same time to meet the Divine. Unlike Sigmund Freud, Jung idea spiritual experience was essential to well-existence.[106]

The notion of the numinous was an of import concept in the writings of Carl Jung. Jung regarded numinous experiences as key to an agreement of the individuation process because of their clan with experiences of synchronicity in which the presence of archetypes is felt.[107] [108]

McNamara proposes that religious experiences may assist in "decentering" the cocky, and transform it into an integral self which is closer to an ideal cocky.[109]

Transpersonal psychology is a schoolhouse of psychology that studies the transpersonal, self-transcendent or spiritual aspects of the homo feel. The Journal of Transpersonal Psychology describes transpersonal psychology every bit "the study of humanity'south highest potential, and with the recognition, understanding, and realization of unitive, spiritual, and transcendent states of consciousness" (Lajoie and Shapiro, 1992:91). Issues considered in transpersonal psychology include spiritual cocky-development, peak experiences, mystical experiences, systemic trance and other metaphysical experiences of living.

Meet also [edit]

  • Argument from religious experience
  • Beatific vision
  • Divine madness
  • Higher consciousness
  • Kundalini
  • Nirvana
  • Private revelation
  • Psychology of faith
  • Psychonautics
  • Religious Experience Enquiry Center
  • Self-knowledge
  • Spiritual crisis
  • Transcendence (organized religion)
  • Turiya
  • Western esotericism

Notes [edit]

  1. ^ Such study may be said to take begun with the American psychologist and philosopher William James in his 1901/02 Gifford Lectures afterward published as The Varieties of Religious Experience.
  2. ^ James likewise gives descriptions of conversion experiences. The Christian model of dramatic conversions, based on the role-model of Paul's conversion, may as well accept served as a model for Western interpretations and expectations regarding "enlightenment", similar to Protestant influences on Theravada Buddhism, every bit described by Carrithers: "It rests upon the notion of the primacy of religious experiences, preferably spectacular ones, equally the origin and legitimation of religious action. But this presupposition has a natural home, not in Buddhism, merely in Christian and peculiarly Protestant Christian movements which prescribe a radical conversion."[8] Come across Sekida for an example of this influence of William James and Christian conversion stories, mentioning Luther[nine] and St. Paul.[x] Run into also McMahan for the influence of Christian thought on Buddhism.[eleven]
  3. ^ Robert Sharf: "[T]he role of experience in the history of Buddhism has been greatly exaggerated in gimmicky scholarship. Both historical and ethnographic evidence suggests that the privileging of feel may well be traced to sure twentieth-century reform movements, notably those that urge a return to zazen or vipassana meditation, and these reforms were profoundly influenced past religious developments in the west [...] While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not institute the reference point for the elaborate Buddhist discourse pertaining to the "path".[24]
  4. ^ William Blake: "If the doors of perception were cleansed every thing would appear to human being as it is, space. For man has closed himself up, till he sees all things thru' narrow chinks of his cavern."[29]
  5. ^ Also called neo-Hinduism[61]
  6. ^ This is reverse to the view of William James and F.D.Due east. Schleirmacher who viewed religious experience every bit a "preconceptual, firsthand affective consequence."[76] [77]
  7. ^ Co-ordinate to the Stanford Encyclopedia of Philosophy, "[personalism] emphasizes the significance, uniqueness and inviolability of the person, as well as the person's essentially relational or communitarian dimension."[78]

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  7. ^ Sharf 2000, p. 271.
  8. ^ Carrithers 1983, p. xviii.
  9. ^ Sekida 1985, p. 196-197.
  10. ^ Sekida 1985, p. 251.
  11. ^ a b c d e McMahan 2008.
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  22. ^ Issues in Science and Religion, Ian Barbour, Prentice-Hall, 1966, folio 114, 116-119
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Sources [edit]

Printed sources [edit]

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Web-sources [edit]

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Farther reading [edit]

  • William James, The Varieties of religious Experience
  • Batson, C. D., & Ventis, Due west. L. (1982). The religious experience: A social-psychological perspective. New York: Oxford University Press, ISBN 0-19-503030-3
  • Giussani, Luigi (1997). The Religious Sense. Mcgill Queens Univ Printing, ISBN 978-0773516267
  • Simon Dein (2011), Religious experience: perspectives and research paradigms, WCPRR June 2011: 3-9
  • Ann Taves (1999), Fits, Trances, and Visions: Experiencing Religion and Explaining Experience from Wesley to James, Oxford University Press
  • McNamara (2006), Where God and Science Meet: How Brain and Evolutionary Studies Alter Our Understanding of Religion
  • McNamara (2009/2014): The neuroscience of religious experience

External links [edit]

  • Stanford Encyclopedia of Philosophy, Religious Experience
  • "Self-transcendence enhanced by removal of portions of the parietal-occipital cortex" Article from the Found for the Biocultural Report of Religion
  • Peru: Hell and Back National Geographic explores the uses of Ayahuasca in Shamanic healing
  • Is This Your Brain On God? (May 2009 week long NPR serial)

cartertandishe.blogspot.com

Source: https://en.wikipedia.org/wiki/Religious_experience

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