The Exploration of mystical experiences among religious preachers

The current qualitative study aimed to explore the Mystical Experiences among religious preachers. A Purposive sampling technique was employed to select a sample of (n=10) religious preachers who had encountered at least one mystical experience. The transcendental phenomenological approach was used to capture the essence of the mystical experiences, through in-depth semi structured interview guide which was developed based on five domains namely exploration of mystic features, beliefs, impact on life, sharing of mystical experiences as well as the religious and cultural oriented explanations. Initially, a pilot study was conducted to assess the feasibility of the semi-structured in-depth interview guide and also to finalize the road map for the main study. The main study was conducted after incorporating changes in the pilot study. The modification of Stevick-Colaizzi-Keen’s model by Maustakas (1994) was employed for data analysis followed through a series of steps such as bracketing, horizonalization of data, grouping of significant statements to constitute themes (triggers, perceptual experience, symbolism and derived meanings, significant figures, reaction, and the cultural explanation of mystical experiences), textural description (‘what’ happened during a mystical experience) and a structural description (‘how’ this experienced occurred) with verbatim examples was developed. Both these descriptions were combined to write a composite description that reflected the ‘essence’ of the mystical experiences and highlighted the causes, characteristics, perceptual experiences, beliefs, and its impact. The findings highlighted the subjective nature of the mystical experiences and the need to develop an indigenous formal criterion for the identification of such experiences.

Recreational Psychedelic Users Frequently Encounter Complete Mystical Experiences: Trip Content and Implications for Wellbeing

A growing proportion of the population is engaging in recreational psychedelic use. Psychedelics are uniquely capable of reliably occasioning mystical experiences in ordinary humans without contemplative or religious backgrounds. While clinical research has made efforts to characterize psychedelic experiences, comparably little is understood about how humans naturalistically engage with psychedelics. The present study employs a mixed-methods approach to examine the content and implications of psychedelic and mystical experiences, occurring outside of laboratory settings. We use text mining analyses to arrive at a qualitative description of psychedelic experiential content by abstracting from over two-thousand written reports of first-person psychedelic experiences. Following up, we conducted quantitative analyses on psychometric data from a large survey (N = 1424) to reveal associations between psychedelic use practices, complete mystical experiences, and psychological wellbeing. Topic-modelling and sentiment analyses present a bottom-up description of human interactions with psychedelic compounds and the content of such experiences. Psychometric results suggest psychedelic users encounter complete mystical experiences in high proportions, dependent on factors such as drug type and dose-response effects. Furthermore, a salient association was established between diverse metrics of wellbeing and those with complete mystical experiences. Our results paint a new picture of the growing relationships between humans and psychedelic experiences in the real-world use context. Ordinary humans appear to encounter complete mystical experiences via recreational psychedelic use, and such experiences are strongly associated with improved psychological wellbeing.

A Semantic Scale Network analysis of the revised Mystical Experiences Questionnaire: A call for collaboration

Background and aims Multiple laboratories have proposed measures of subjective effects of psychedelics as potential mediators of their therapeutic impact. Other work has identified individual differences that covary with subjective responses in informative ways. The range of potential measures of responses, traits, and outcomes is vast. Ideas for new measures are likely numerous. The field will progress efficiently if proposed new scales can add incremental validity. Semantic Scale Network analyses identify conceptual overlap among scales based on items (rather than participant ratings), which could help laboratories avoid putting effort into measures that are unlikely to account for unique variance. Semantic Scale Network analyses can also reveal links to constructs from disparate research literatures, potentially helping investigators generate novel hypotheses and explain connections among disparate findings. The results of Semantic Scale Network analyses have the potential to improve as more investigators enter their scales into the corpus. Method Example analyses using the revised Mystical Experiences Questionnaire (MEQ) underscore the uniqueness and discriminant validity of the MEQ subscales. Results Findings dovetail with published theorizing and suggest potentially novel links with different therapeutic effects. The MEQ total or subscales overlap with measures of awe, inspiration, regret, dissatisfaction, transcendence, depression, fatigue, and spirituality. Links with measures of stress, alexithymia, and gender identity suggest lines of further work. Conclusions This analytic approach might suggest unique applications for psychedelic-assisted treatments and provide perspectives on phenomena outside the field. As psychedelic researchers enter their scales to the corpus for Semantic Scale Network analyses, the field will benefit.

Zen Buddhism and the Phenomenology of Mysticism

In this paper, I use a comparative analysis of mysticism in Zen and the Abrahamic faiths to formulate a phenomenological account of mysticism “as such.” I argue that, while Zen Buddhism is distinct from other forms of mystical experience in important ways, it can still be fit into a general phenomenological category of mystical experience. First, I explicate the phenomenological accounts of mysticism provided by Anthony Steinbock and Angela Bello. Second, I offer an account of Zen mysticism which both coheres with and problematizes these accounts, arguing that Zen demonstrates the inadequacy of these accounts as descriptions of mysticism as a universal religious category. Lastly, I use this investigation to propose that Zen mysticism does generally cohere with the mystical experiences of other religions, but only if we devise a new formula for speaking phenomenologically about mystical experience as such which captures this phenomenon in all of its manifestations.

Comparison of "mystical experience" from William James and Walter Stace' point of view with Rumi's view

This paper recognizes Rumi's views on the subjects that constitute the nature of mystical experiences, which has been less considered by researchers and has provided evidence to test the theory of researchers such as William James and Walter Stace in the field of mystical experiences. First, some explanations about mystical experiences are presented, then, respectively, the common characteristics of mystical experiences from the perspective of James and Stace, and by summing up the opinions of these researchers, eight attributes have been considered for mystical experiences and finally compared with Rumi's verses, which have either confirmed the existence of that characteristic in Rumi's mystical experiences or have been silent about that characteristic or this. These verses have shown the opposite of the feature in question. In each of these stages, the summation of Rumi's general opinions about it has been done as much as possible.

Mysticism and Early Analytic Philosophy

Early analytic philosophy is known for its logical rigor that seems to leave no place for non-rational sources of knowledge such as mystical experiences. The following paper shows on the example of Bertrand Russell and Ludwig Wittgenstein that despite of this early analytic philosophy was interested in mysticism and it also shows the roots of this interest. For Russell an application of logical methods to solving philosophical puzzled was an expression of a more fundamental striving – to know the world as it is, sub specie aeternitatis – which is mystical in nature. In turn early Wittgenstein’s philosophy sets the limits of meaningful propositions and provides the distinction between what can be said and what can only be shown and what manifests itself in the world. The latter belongs to the realm of the mystical.

Psychedelics use predicts more positive emotional reactivity and greater self-awareness: the mediating role of ego dissolution and mystical experiences

Background: Psychedelics are able to acutely alter emotional reactivity and self-consciousness. However, whether regular, naturalistic use of psychedelics can be linked to more persistent, trait-level changes in these domains remains an open question.Aim: To test three hypotheses: i) psychedelics use is related to higher positive and lower negative emotional reactivity; ii) psychedelics use is related to enhanced inward-focused self-consciousness and diminished outward-focused self-consciousness; iii) these relations are mediated by the intensity of past ego-dissolution and mystical experiences.Methods: Data from 2,516 participants (1,661 psychedelics users) were collected via an online survey. The survey included questions about the history of psychoactive substance use, questionnaires measuring trait-levels of emotional reactivity and self-consciousness, and questionnaires for retrospective assessment of ego-dissolution and mystical experiences. Data were analyzed using robust linear regression and mediation analysis.Results: First, a higher number of lifetime psychedelic experiences predicted greater positive and lower negative emotional reactivity. Second, in the domain of self, it predicted greater reflection and internal self-awareness, and reduced rumination tendency and public self-consciousness. Finally, intensity of past mystical and ego-dissolution experiences mediated almost all observed relationships between the lifetime psychedelics use and psychological variables. Conclusions: Lifetime psychedelics use predicts an adaptive pattern of trait-level emotional reactivity and self-consciousness. The past ego-dissolution and mystical experiences are essential in understanding the long-lasting psychological effects of psychedelics use. Our findings might potentially explain previous observations of increased well-being in psychedelics users.

Goddess of the Orient: Exploring the Relationship between the Persian Goddess Anahita and the Sufi Journey to Mount Qaf

This paper explores the possible connections between the Persian Goddess Aredvi Sura Anahita and Sufi cosmology. How can we trace images, symbols and functions of the goddess in the symbolic journey to Mount Qaf in Sufism? The research question was posed by the author after a collision of mystical experiences and dreams with the figure of Anahita while being on the Sufi path. The paper offers a linguistic, scriptural and hermeneutic analysis of Anahita in the Avesta and her role in Zoroastrian cosmology, while looking at the symbolic importance of Mount Qaf and the figure of Khezr in Sufism. The comparative study draws on the work of Henry Corbin and Shahab al-Din Sohrawardi to explore the threads between these two ancient Persian traditions.