This book offers a philosophical account of ordinary consciousness as a step toward understanding mystical consciousness. Presupposing a living interaction between meditation and thinking, the work draws on Western and Japanese thinkers to develop a philosophy of religion that is friendly to the experience of meditators and that can explore such themes as emptiness, nothingness, and the self. Western thinkers considered include Plotinus, Eckhart, Schleiermacher, Heidegger, Brentano, Husserl, Sartre, and Lonergan; and Japanese thinkers referenced include Nishitani, Hisamatsu, and Suzuki. All employed centering prayer, Zen, or other forms of mental concentration. Particular emphasis is placed on the work of twentieth-century Catholic philosopher Bernard Lonergan, whose writings on consciousness can inform an understanding of mysticism.

In an exploration of mystical texts from ancient India and China to medieval Europe and modern day America, Robert K. C. Forman, one of the leading voices in the study of mystical experiences, argues that the various levels of mysticism may not be shaped by culture, language, and background knowledge, but rather are a direct encounter with our very conscious core itself. Mysticism, Mind, Consciousness focuses on first-hand accounts of two distinct types of mystical experiences. Through examination of texts, recorded interviews, and courageous autobiographical experiences, the author describes not only the well-known "pure consciousness event" but also a new, hitherto uncharted "dualistic mystical state." He provides a thorough and readable depiction of just what mysticism feels like. These accounts, and the experiences to which they give voice, arise from the heart of living practices and have substance and detail far beyond virtually any others in the literature. The book also reexamines the philosophical issues that swirl around mysticism. In addition to examining modern day constructivist views, Forman argues that the doctrines of Kant, Husserl, and Brentano cannot be applied to mysticism. Instead he offers new philosophical insights, based on the work of Chinese philosopher of mind Paramartha. The book concludes with an examination of mind and consciousness, which shows that mysticism has a great deal to tell us about human experience and the nature of human knowledge far beyond mysticism itself.

From the author of "The Infinite Way" The timeless words of Joel Goldsmith have provided comfort to individuals from generation to generation who ultimately reach a defining moment in life when frustrated by their inability to find inner peace, they surrender and ask, "How can I experience a spiritual life in a material world?" Blending insightfulness with a refreshing simplicity of approach, Awakening Mystical Consciousness provides essential principles that enable readers to cope with the personal, community, national, and global problems that wear down the soul such as physical well-being, relationships, financial setbacks, and limitations. Special empha sis is then placed on attaining a con sciousness of spiritual empowerment that overcome and soothe common fears that engulf the world. From this enlighten ment comes the opportunity to awaken and embrace the inner peace and spiritual power that brings in its wake personal wholeness and world stability.

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.

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.

In Mystical Activism, we each hold the power to change the world right where we are. To call these "end times" is not hyperbole. We are in trouble and the signs are everywhere: extreme political divisions; xenophobic violence; enormous wealth inequity; poverty and homelessness; racism, sexism, and ageism; arms buildups and unending wars; and, most critical of all, terrifying climate disruption associated with man-made global warming. We are the cause of these dark times. Driven by left-brain beliefs, illusions and obsessions, humanity races headlong toward the collapse of civilization. Fortunately, the solution to these mounting crises also lies in the human psyche, arising from a most surprising source: the right-brain’s natural mystical consciousness. Our survival depends on whether we grasp and resolve this paradox in time.

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.

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How does a mind think magically? The research documented in this book is one answer that allows the disciplines of anthropology and neurobiology to come together to reveal a largely hidden dynamic of magic. Magic gets to the very heart of some theoretical and methodological difficulties encountered in the social and natural sciences, especially to do with issues of rationality. This book examines magic head-on, not through its instrumental aspects but as an orientation of consciousness. Magical consciousness is affective, associative and synchronistic, shaped through individual experience within a particular environment. This work focuses on an in-depth case study using the anthropologist’s own experience gained through years of anthropological fieldwork with British practitioners of magic. As an ethnographic view, it is an intimate study of the way in which the cognitive architecture of a mind engages the emotions and imagination in a pattern of meanings related to childhood experiences, spiritual communications and the environment. Although the detail of the involvement in magical consciousness presented here is necessarily specific, the central tenets of modus operandi is common to magical thought in general, and can be applied to cross-cultural analyses to increase understanding of this ubiquitous human phenomenon.

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.