This title was first published in 2001: Engaging contemporary discussion concerning the validity of mystical experiences of God, Jerome Gellman presents the best evidential case in favor of validity and its implications for belief in God. Gellman vigorously defends the coherence of the concept of a mystical experience of God against philosophical objections, and evaluates attempts to provide alternative explanations from sociology and neuropsychology. He then carefully examines feminist objections to male philosophers' treatments of mystical experience of God and to the traditional hierarchal concept of God. Gellman finds none of the objections decisive, and concludes that while the initial evidential case is not rationally compelling for some, it can be rationally compelling for others. Offering important new perspectives on the evidential value of experiences of God, and the concept of God more broadly, this book will appeal to a wide range of readers including those with an interest in philosophy of religion, religious studies, mysticism and epistemology.

Responding to our modern disillusionment with any claims to absolute truth regarding morality or reality, this book offers a conceptual approach for discussing absolutes without denying either the relevance of divergent religious and philosophical teachings or the evidence supporting postmodern and poststructuralist critiques. Case studies of mysticism within Advaita-Vedānta Hinduism, Mādhyamika Buddhism, and Nicene Christianity demonstrate the value of this approach and offer many fresh insights into the metaphysical presuppositions of these religions as well as into the nature and value of mystical experience. Like Douglas Hofstadter's Gōdel, Escher, Bach, this book finds ultimate reality to be rationally graspable only as an eternal fugue of pattern and paradox. Yet it does not so much counter other philosophical views as provide a conceptual tool for understanding and classifying incommensurable views.

Jerome I. Gellman observes that the mystic experience of God's presence, a sense of having direct contact with the divine, often compels belief in God's existence. On the basis of widely accepted principles connecting appearance with reality, Gellman contends, the claims people make of having experienced God show that belief in God is strongly rational, meaning that such claims are sufficient in number and variety to support a line of reasoning making it rational to believe that God exists and irrational to deny God's existence. Gellman considers challenges to his thinking based on epistemological grounds and challenges growing out of the diversity of religious experiences across the range of world religions. He thoroughly evaluates reductionist explanations of apparent experiences of God and finds them incapable of invalidating his view. Finally, he directs his attention to the two most compelling arguments against the existence of God: the charge that the idea of a perfect being is logically incoherent, and the threat to theism based on the existence of evil, in both its logical and probabilistic forms. Until and unless stronger objections come along, he concludes, personal experiences of God constitute sufficient evidence of God's existence.

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.

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.

Augustine's vision at Ostia is one of the most influential accounts of mystical experience in the Western tradition, and a subject of persistent interest to Christians, philosophers and historians. This book explores Augustine's account of his experience as set down in the Confessions and considers his mysticism in relation to his classical Platonist philosophy. John Peter Kenney argues that while the Christian contemplative mysticism created by Augustine is in many ways founded on Platonic thought, Platonism ultimately fails Augustine in that it cannot retain the truths that it anticipates. The Confessions offer a response to this impasse by generating two critical ideas in medieval and modern religious thought: firstly, the conception of contemplation as a purely epistemic event, in contrast to classical Platonism; secondly, the tenet that salvation is absolutely distinct from enlightenment.

In Perceiving God, William P. Alston offers a clear and provocative account of the epistemology of religious experience. He argues that the "perception of God"—his term for direct experiential awareness of God—makes a major contribution to the grounds of religious belief. Surveying the variety of reported direct experiences of God among laypersons and famous mystics, Alston demonstrates that a person can be justified in holding certain beliefs about God on the basis of mystical experience. Through the perception that God is sustaining one in being, for example, one can justifiably believe that God is indeed sustaining one in being. Alston offers a detailed discussion of our grounds for taking sense perception and other sources of belief—including introspection, memory, and mystical experience—to be reliable and to confer justification. He then uses this epistemic framework to explain how our perceptual beliefs about God can be justified. Alston carefully addresses objections to his chief claims, including problems posed by non-Christian religious traditions. He also examines the way in which mystical perception fits into the larger picture of grounds for religious belief. Suggesting that religious experience, rather than being a purely subjective phenomenon, has real cognitive value, Perceiving God will spark intense debate and will be indispensable reading for those interested in philosophy of religion, epistemology, and philosophy of mind, as well as for theologians.

This work is a comprehensive study of the philosophical issues raised by mysticism. Mystics claim to experience reality in a way not available in normal life, a claim which makes this phenomenon interesting from a philosophical perspective. Richard H. Jones's inquiry focuses on the skeleton of beliefs and values of mysticism: knowledge claims made about the nature of reality and of human beings; value claims about what is significant and what is ethical; and mystical goals and ways of life. Jones engages language, epistemology, metaphysics, science, and the philosophy of mind. Methodological issues in the study of mysticism are also addressed. Examples of mystical experience are drawn chiefly from Buddhism and Advaita Vedanta, but also from Christianity, Judaism, Islam, and Daoism.

This is a book about the primacy and centrality of God and his unsurpassable presence, and what this means for the Church. The presence of God is the core, the sine qua non, of mere Christianity. Gods presence is what is needed to win the day over the present powers of darkness. This book shows what it means for a church to be presence-driven, and what leadership looks like in the presence-driven church.

2022 CHOICE Outstanding Academic Title The purpose of this book is to fill a gap in contemporary mystical studies: an overview of the basic ways to approach mystical experiences and mysticism. It discusses the problem of definitions of “mystical experiences” and “mysticism” and advances characterizations of “mystical experiences” in terms of certain altered states of consciousness and “mysticism” in terms of encompassing ways of life centered on such experiences and states. Types of mystical experiences, enlightened states, paths, and doctrines are discussed, as is the relation of mystical experiences and mysticism to religions and cultures. The approaches of constructivism, contextualism, essentialism, and perennialism are presented. Themes in the history of the world’s major mystical traditions are set forth. Approaches to mystical phenomena in sociology, psychology, gender studies, and neuroscience are introduced. Basic philosophical issues related to whether mystical experiences are veridical and mystical claims valid, mystics’ problems of language, art, and morality are laid out. Older and newer comparative approaches in religious studies and in Christian theology are discussed, along with postmodernist objections. The intended audience is undergraduates and the general public interested in the general issues related to mysticism.