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Religious ecstasy is a type of altered state of consciousness characterized by greatly reduced external awareness and reportedly expanded interior mental and spiritual awareness, frequently accompanied by visions and emotional (and sometimes physical) euphoria.
Every Breath for the Ecstasy of Qalandar) [1] is a spiritual Sufi qawwali written in the honour of the most revered Sufi saint of Sindh, Lal Shahbaz Qalandar (1177–1274) of Sehwan Sharif. The origins of the poem is unknown, since no recordings or written documents exist mentioning it prior to the 1950s.
Wajd or wajad is a Sufi term for the religious ecstasy induced by dhikr (the remembrance of God) or by means of sama, listening to the measured recitation, signing or chanting of spiritual verses or poetry. [1]
This threefold meaning of "mystical" continued in the Middle Ages. [2] According to Dan Merkur, the term unio mystica came into use in the 13th century as a synonym for the "spiritual marriage", the ecstasy, or rapture, that was experienced when prayer was used "to contemplate both God's omnipresence in the world and God in his essence."
Wajd can be translated to mean 'ecstasy'. Wujud (which is described as ecstatic existentiality in this instance) is said to occur only after one goes beyond wajd. In other words, ecstasy does not lead to anything other than Being. Wajd and Wujud can be better understood in terms of tawhid as well. Tawhid (or doctrine of Oneness of God) is ...
The immediate goal of sama' is to reach wajd, which is a trance-like state of ecstasy. [9] Physically, this state may include various and unexpected movements, agitation, and all types of dancing. [1] Another state that people hope to reach through sama' is khamra, which means "spiritual drunkenness".
Ecstasy (from Ancient Greek ἔκστασις (ékstasis) 'outside of oneself') is a subjective experience of total involvement of the subject with an object of their awareness. In classical Greek literature , it refers to removal of the mind or body "from its normal place of function."
Lewis argues that ecstasy and possession are basically one and the same experience, ecstasy being merely one form which possession may take. The outward manifestation of the phenomenon is the same in that shamans appear to be possessed by spirits, act as their mediums, and even though they claim to have mastery over them, can lose that mastery.