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A religious experience (sometimes known as a spiritual experience, sacred experience, mystical experience) is a subjective experience which is interpreted within a religious framework. [1] The concept originated in the 19th century, as a defense against the growing rationalism of Western society. [2] William James popularised the concept. [2]
Constructivism versus anticonstructivism is a matter of the nature of mystical experiences themselves while perennialism is a matter of mystical traditions and the doctrines they espouse. One can reject constructivism about the nature of mystical experiences without claiming that all mystical experiences reveal a cross-cultural "perennial truth".
Critics of the term "religious experience" note that the notion of "religious experience" or "mystical experience" as marking insight into religious truth is a modern development, [141] and contemporary researchers of mysticism note that mystical experiences are shaped by the concepts "which the mystic brings to, and which shape, his experience ...
The experiences of mystics are often framed within theological approaches to God, such as Quietism, Pietism, etc.; therefore, in order to aid in the understanding of Christian mysticism, this list includes some philosophers, theologians, anonymous theological books, religious groups and movements whose ideas and practices have had an influence ...
James devotes two lectures to mysticism, and in the lectures, he outlines four markers common to mystical experiences. These are: Ineffability: the experience is incapable of being described, and must be directly experienced to be understood. Noesis: the experience is understood to be a state of knowledge through which divine truths can be learned.
In the mystical experience of Teresa of Avila, infused or higher contemplation, also called intuitive, passive or extraordinary, is a supernatural gift by which a person's mind will become totally centered on God. [123] It is a form of mystical union with God, a union characterized by the fact that it is God, and God only, who manifests himself ...
The legitimacy of the medieval woman mystic was gained through partnership with the Catholic Church [13] and observed proof of physical suffering and deterioration. Medieval women mystics lived ascetic lives of severe fasting, abstinence, and isolation [14] lifestyle choices that became physically debilitating and in some instances resulted in death.
Zaehner's study of mystical writings also incorporated its psychological dimensions, yet as a supplement, not as definitive. [137] [138] About the experience of unusual states of consciousness, many mystics have written using as a descriptive metaphor language associated with marriage symbolism or sexuality. [139] [140] [141] [142]