Main headings: Part 1. Conceptual issues in the empirical study of mysticism. - Part 2. The measurement of mysticism. - Part 3. The quasi-experimental elicitation of mystical experience. - Part 4. Mysticism, religious orientation, eroticism and death. - Part 5. Triggers and evaluation of mystical experience. - Part 6. The veridical nature of mystical experience. - Epilogue.

The mystic, zero, or void experience—the ecstatic disappearance of self along with everything else—is considered by those who have had it to be the most beautiful, blissful, positive, profound, and significant experience of their lives. Offering both a descriptive and a comparative perspective, this book explores the mystic experience across cultures as both a human and cultural event. The book begins and ends with descriptions of the author's own mystical experiences, and looks at self-reported experiences by individuals who do not link their experiences to a religious tradition, to determine characteristics of this universal human experience. These characteristics are compared to statements of acknowledged mystics in diverse religious traditions. The mystic experience is also situated within other ecstatic religious experiences to distinguish it from similar, but distinct, experiences such as lucid dreams, shamanism, and mediumism. Jordan Paper goes on to look at how the mystic experience has been considered in various fields, such as sociology, psychology, anthropology, biology, and comparative religious studies.

The exercises in Mystical Experiences in 30 Days by Keith Harary, PhD, and Pamela Weintraub teach readers to pay attention to subtle feelings, ideas, and capabilities just beneath everyday awareness. By shifting consciousness from mundane concerns, readers can learn to experience life from the vantage point of the sage.

Practical Mysticism in Islam and Christianity offers a comparative study of the works of the Sufi-poet Jalal al-Din Rumi (1207-1273) and the practical teachings of the German Dominican, Meister Eckhart (c1260-1327/8). Rumi has remained an influential figure in Islamic mystical discourse since the thirteenth century, while also extending his impact to the Western spiritual arena. However, his ideas have frequently been interpreted within the framework of other mystical, philosophical, or religious systems. Through its novel approach, this book aims to reformulate Rumi’s practical mysticism by employing four methodological principles: a) mysticism is a coherent structure with mutual interconnection between its parts; b) the imposition of alien structures to interpret any particular mysticism damages its inward coherency; c) practical mysticism consists of two main parts, namely practices and stages; and d) the proper use of comparative methodology enables a deeper understanding of each juxtaposed system. Eckhart’s speculative mysticism, which differs from and enjoys similarities with the love-based mysticism of Rumi, provides a "mirror" that highlights the special features of Rumi’s practical mysticism. Such comparison also allows a deeper comprehension of Eckhart’s practical thought. Offering a critical examination of practical mysticism, this book is a valuable resource for students and scholars of Islamic studies, comparative mysticism, and the intellectual history of Islam.

Concerned with scholarly, popular, and religious backdrops that understand the connection between psychedelics and mystical experiences to be devoid of moral concerns and ethical dimensions—a position supported empirically by the rise of acid fascism and psychedelic cults by the late 1960s—Psychedelic Mysticism: Transforming Consciousness, Religious Experiences, and Voluntary Peasants in Postwar America traces the development of sixties psychedelic mysticism from the deconditioned mind and perennial philosophy of Aldous Huxley, to the sacramental ethics of Timothy Leary, Richard Alpert, and Ralph Metzner, to the altruistic religiosity practiced by Stephen Gaskin and The Farm. Building directly off the pioneering psychedelic writing of Huxley, these psychedelic mystics understood the height of psychedelic consciousness as an existential awareness of unitive oneness, a position that offered worldly alternatives to the maladies associated with the postwar moment (e.g., vapid consumerism and materialism, lifeless conformity, unremitting racism, heightened militarism). In opening a doorway to a common world, Morgan Shipley locates how psychedelics challenged the coherency of Western modernity by fundamentally reorienting postwar society away from neoliberal ideologies and toward a sacred understanding of reality defined by mutual coexistence and responsible interdependence. In 1960s America, psychedelics catalyzed a religious awakening defined by compassion, expressed through altruism, and actualized in projects that sought to ameliorate the conditions of the least advantaged among us. In the exact moments that historians and cultural critics often locate as signaling the death knell of the counterculture, Gaskin and The Farm emerged, not as a response to the perceived failures of the hippies, nor as an alternative to sixties politicos, but in an effort to fulfill the religious obligation to help teach the world how to live more harmoniously. Today, as we continue to confront issues of socioeconomic inequality, entrenched differences, widespread violence, and the limits of religious pluralism, Psychedelic Mysticism serves as a timely reminder of how religion in America can operate as a tool for destabilization and as a means to actively reimagine the very basis of how people relate—such a legacy can aid in our own efforts to build a more peaceful, sustainable, and compassionate world.

Some experiences of the natural world bring a sense of unity, knowledge, self-transcendence, eternity, light, and love. This is the first detailed study of these intriguing phenomena. Paul Marshall explores the circumstances, characteristics, and after-effects of this important but relatively neglected type of mystical experience, and critiques explanations that range from the spiritual and metaphysical to the psychoanalytic, contextual, and neuropsychological. The theorists discussed include R. M. Bucke, Edward Carpenter, W. R. Inge, Evelyn Underhill, Rudolf Otto, Sigmund Freud, Aldous Huxley, R. C. Zaehner, W. T. Stace, Steven Katz, and Robert Forman, as well as contemporary neuroscientists. The book makes a significant contribution to current debates about the nature of mystical experience.

An interpretive approach to the study of mystical experience. Compares the experiences of Meister Eckhart, Ibn Arabi, and Hui-neng to reveal commonalities that have provocative implications for our understanding of consciousness.

Sinceits founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.

"Dimensions of the Sacred is arguably one of the most comprehensive and readable accounts of religion that we have had in the past thirty years. Not only does it provide a rich analysis of religious experience, but he also includes much that has been overlooked by other interpreters of the world's religions."—Richard D. Hecht, coauthor of The Sacred Texts of the World