potential abuse of authority by health care professionals, and include: (1) medical licensure; (2) scope of practice; (3) professional discipline; (4) malpractice; and (5) fraud. This article offers a preliminary resource for clinicians interested in these topics. Keywords: Complementary therapies; Integrative health care; Spiritual healing; Regulation; Legal issues Cohn, Steven F. & Markides, Kyriacos C. Religion and spiritual Experience: Revisiting Key Assumptions in Sociology International Journal of Transpersonal Studies, 32(2), 2013, pp. 34-41 [Article originally appeared in The Maine Scholar (Autumn 1998). 11, 25-35.] S examines the dominant materialist assumption that there is an inherent conflict between sociology, religion, and spirituality. suggests that such a conflict is not fundamental and that accepting the possibility that religious experiences might reflect contact with a transcendent reality can enrich the theoretical possibilities of sociology, supplementing rather than replacing existing insights. Cole, Graham A. Religious Experience and Discernment Today 1997 Reformed Theological Review Vol. 56 1997 No. 1, 1-13 Θ Dangers, temptations and criteria related to religious experience Cole-Turner, Ron Entheogens, Mysticism, And Neuroscience 2014 [Zygon, vol. 49, no. 3 (September 2014)] N Entheogens or psychedelic drugs such as lysergic acid diethylamide (LSD) and psilocybin are associated with mystical states of experience. Drug laws currently limit research, but important new work is under way at major biomedical research facilities showing that entheogens reliably occasion
Coulter, Dale M. Pentecostalism, Mysticism, and Renewal Methodologies 2011 Pneuma 33 (2011) 1-4 Θ Editorial Court, Deborah Religious experience as an aim of religious education, 2013 British Journal of Religious Education, 35:3, 251-263 P This article presents a model for religious education based on three central elements. First, it is argued that religious experience, or direct experience of the Divine, is an essential part of a full religious life, that religious experience is based in, enabled by and examined against, the body of knowledge in a given religion, and that religious experience is itself a form of knowing. Second, it is suggested that there be three sets of aims in religious education curriculum: knowledge aims, moral value aims and spiritual aims, the last of which encompasses religious experience, which religious education should aim to encourage and facilitate among students. Third, the teacher is presented as the central factor in such facilitation, and the pedagogical and personal characteristics of this ideal teacher are described. Keywords: religious experience; curriculum; teaching Cox, David A Note on "Meeting" 1951 Mind, Vol. 60, No. 238 (Apr., 1951), pp. 259-261 Φ "instances of meeting God " There are events which may be appropriately described as " instances of meeting a person " which do not involve the sense-data which are associated with the presence of a human being. Craighead, Houston A. William James Be Damned: Is It Evidentially Justifiable to Trust Religious Experience? 1999 Perspectives in Religious Studies, 26(4), 405-415 Φ Untechnical Do religious experiences have an epistemic right to be taken as authoritative? (a la
religious concepts of person, affliction, and healing. The interplay of religious and therapeutic dimensions of healing is evident in sequences of vivid imagery, often including the figure of Jesus as an internal representation of healing power. Healers who integrate the two systems face practical problems related to differences in their underlying assumptions, as well as to characteristics of the population they serve. Cunningham, Lawrence S. St. John of the Cross, Mystic of the Light: A search for the ‘historical John’ 2006 America January 30, 2006, 22-25 H Popular presnetation Cunningham, P. F. Are Religious experiences really localized within the brain? 2011 The Journal of Mind and Behavior, 32, 3, 223-50 N Proposes mediation theory of cerebral action, v neurotheology. MIND Currie, Raymond; Klug, Leo F. and McCombs, Charles R. Intimacy and Saliency: Dimensions for Ordering Religious Experiences: 1982 Review of Religious Research, Vol. 24, No. 1 (Sep., 1982), pp. 19-32 QN Test of Stark taxonomy of religious experiences. Cf Stark, 1965.. Currier, Joseph M., et al The Factor Structure of the Daily Spiritual Experiences Scale: Exploring the Role of Theistic and Nontheistic Approaches at the End of Life 2012 Psychology of Religion and Spirituality, 4(2), 108-122 QN Ψ P The Spiritual Experiences Scale (DSES; Underwood & Teresi, 2002) has made a distinctive contribution to the measurement of spirituality. However, the factor structure of the DSES has not been analyzed thoroughly and the instrument has not been administered to persons at the end of life (EOL). Thus, this study examined the dimensionality of the DSES using both exploratory and confirmatory factor analysis and examined
Mysticism of Pre-history, and Some Further Theoretical Issues argued that the predominance of purely ascending or ‘top down’ forms of spirituality which stemmed largely from the axial period and have been carried forward into modern, transpersonal theories of evolutionary spirituality is a mistake and that there exists a lost or largely ignored form of I name somatic—which was the predominant domain of early Neolithic and Palaeolithic experience. Aspects of what I call somatic mystical experiences have certainly been acknowledged at times to a limited degree, though they have rarely been fully explored, and have usually been considered as basic to other kinds of mystical experience, rather than fully developed forms in their own right. This article offers a fuller exploration and places such states more accurately within a detailed developmental framework than has previously been the case. Other issues relating to the horizon model across the two papers are also expanded. Keywords Mysticism . Mystical development . Indigenous . Indigenous religion . Bodywork . Embodied . Embodied spirituality . Palaeolithic . Non-dual . Transpersonal . Axial . Evolution . Perenialism. Traditional perennialism . Perennial philosophy . Great chain of being .World tree . Shamanism Arthur C. Ethical Theory and Mystical Experience: A Response to 1976 The Journal of Religious Ethics, Φ The author extends the conclusions of his book Mysticism and Morality in light of
Professors Proudfoot and Wainwright Vol. 4, No. 1 (Spring 1976), pp. 37-46 criticisms by Proudfoot and Wainwright. (metaethical thesis of Mysticism and Morality, in which I sought to argue that we cannot simply borrow the moral beliefs of certain oriental cultures without also taking over a set of their central beliefs about the world. And these, whether true or false as such, at least are at odds with beliefs of ours about the world,) Against Proudfoot, he argues that the form of any "morality" derivable from mystical insights is so idiosyncratic that it renders meaningless the categories by which we classify morality. Against Wainwright, he appeals to the way in which a mystical insight would penetrate the remainder of one's experience and transfigure it in ways that have moral connotations. FRUITS/ Davidson, Toby Beyond Of Language: Kevin Hart And Christian Mysticism 2010 Literature and Theology, Vol. 24, No. 3 (September 2010), pp. 271-284 Kevin Hart is renowned in international literature and theology criticism as a major interpreter ofjacques Derrida's late 'tum to religion' and as a scholar of Catholic theology, Christian mysticism, Australian and European writers. Simultaneously, however, he has been steadily, sometimes radically, produ cing poetry influenced by his interest in Western Christian mysticism. This essay employs Hart's reading of Simone Weil's 'attending to God' through accompanying, waiting and stretching as organising categories for examining the growth and
psychotic behavior congruent with diagnostic criteria given in the Diagnostic and Statistical Manual – IV, used by mental health professionals. Keywords Mystical experience . Psychotic experience . Diagnostic criteria . Qualitative research . Religious experience Deikman, Arthur J. A Functional Approach to Mysticism 2000 Journal of Consciousness Studies, 7, No. 2000, pp. 75–91 Includes reflections and data on Meditation and Deautomatization; Bimodal Consciousness; and Renunciation and Service Dein, Simon Judeo-Christian Religious Experience and Psychopathology: The Legacy of William James 2010 Transcultural Psychiatry September 2010 Ψ P Abstract This article examines the relationship between Judeo-Christian religious experience and psychopathology. It builds on William James’s Varieties of Religious Experience and more specifically his discussions of self, agency and the subliminal. Contemporary research on Christian conversion, mysticism, and its relationship to psychosis and mental health and healing are discussed. Future themes for research are proposed. Key words agency • conversion • dissociation • mysticism • religious experience Overview Deina, Simon and Cook, Christopher C. H. God put a thought into my mind: the charismatic Christian experience of receiving communications from God 2015 Mental Health, Religion & Culture, 2015 Vol. 18, No. 2, 97–113, QL The agentive aspects of communicative religious experiences remain somewhat neglected in the social sciences literature. There is a need for phenomenological descriptions of these experiences and the 12,
of God • Mysticism • Religious experience • John Smith • Charles Hartshorne • William PROCESS THEOLOGY REVELATION NATURALISTIC THEISM. Donovan, Peter A. Spirits and Spirituality 1997 Religious Experience Research Centre S Φ Dotterer, Donald W. and Bowne on the Philosophy of Religious Experience 1990 The Personalist Forum, Vol. 6, No. 2, Personalism and Pragmatism (Fall 1990), pp.123-141 H Φ Draper, J. A. Temple, tabernacle and mystical experience in John 1997 Neotestamentica 31(2) 1997, 263-288 B The of the ritual celebration of these merkabah texts at Qumran as in the later Jewish mysticism of the shïur Qomah is to enable the worshipers to be lifted up into the worship of the heavenly temple, to join the worship of the angels. They undertake a ritual journey of mystical experience. There is clear evidence that the Qumran community saw itself building this eschatological temple in its own community, so that its worship replaced the sacrifices in Jerusalem. Later mystical Rabbinic writings developed the same complex of traditions in the direction of mystical ascent through the various celestial levels which represent the seven hekhalot.
Pauline brand of mysticism, as presented in the έν-phrases, is the daily, ongoing experience of the presence of Cod through the indwelling of Christ and the spirit. However, this is based on the faith reality of what Cod did for the believers “in Christ”- EVERYDAY EXPERIENCES This new Pauline brand of mysticism, is first and foremost characterised, not by intermittent mountain-top occasions, but by the constant experience of the abiding presence and influence of Christ and the spirit, we should rather say: of Christ through the Spirit, which in turn rests upon and flows, not from ascetism ٠or any other kind of human manipulation, but from the appropriation in faith of the objective reality of what God has done “in Christ”. For instance, this would be the only sound basis for Paul’s call that believers should constantly “rejoice in the Lord” (Phil 4:4). Duffy-Cross, Valerie ‘Seeing One Tree Can Make a Person Smile Forever’: Research into Children’s Spirituality and Silence 2017 Journal for the Study of Religious Experience, 3, 1, pp. 44-69 QL The study investigated the impact of opportunities for, and attitudes towards, silence and solitude on children’s spirituality. The researcher hypothesised that the paucity of opportunities for children to find silence would negatively affect any expressions of spirituality, with important social implications.
Edwards, Anthony C. and Lowis, Mike J. The Batson-Schoenrade-Ventis Model of Religious Experience: Critique and Reformulation 2001 The International Journal For The Psychology Of Religion, 11(4), 215-239 (+ 241-258 Commentary by Hay, Boyatzis) Ψ A critique is offered of the 4-stage model of religious experience sketched by Batson, Schoenrade, and Ventis (1993). Drawing inspiration from Wallas's (1926) classic work on creative thinking, the Batson, Schoenrade, and Ventis (BSV) model of religious experience states that religious experiences go through 4 stages—existential questioning, self-surrender, new vision, and new life. Shortcomings of this model include the possibility that only the first 3 stages are really needed to describe religious experience; the need for the model to be more specific about the content of each stage, especially the second (self-surrender) stage; and the need for the model to take more cognizance of emotional factors in religious experience. In response to these criticisms, a revised model is proposed. This revised version of the BSV model describes only 3 stages—a stage of moral questioning; a stage of renunciation of worldly pleasures, in which intrapunitive behaviors are engaged in at a conscious and controlled level, but in which—one may hypothesize—positive are taking place at a more automatic, nonconscious level; and a stage of new vision, in which new patterns of mentation articulated at a nonconscious level during the second stage may gain ascendancy into consciousness as abrupt, intense experiences. Suggestions for empirical research predictions derived from the revised model are outlined. FRUITS? self-
Edwards, Don "Practical" Mysticism Seeking to Contemplation and Action 2002 Pacifica 15, June 2002, 174-89 H Θ Abstract: Over a number of centuries, many Christians have shown a concern to unite contemplation and action. It has turned out, though, that this quest confronts practical and theological difficulties. It is timely to ascertain whether it is still a matter of concern to Christian spirituality and theology now to hold these two elements together. If so, we need to discern what resources there might be for a fresh approach that addresses some of those difficulties. This involves taking up the wisdom of the ongoing mystical tradition in Christianity (the focus here will be on the tradition found in the Western Church), and bringing to bear fresh insights from contemporary theology. Egan, Harvey D. SJ In Purgatory We shall all be Mystics 2012 Theological Studies 73(4), 870-889 Θ The purgatorial stage of the consciousness of the mystics, caused by their intense experience of the incompatibility of sin and divine Love, is a paradigm of postmortem purgatory and is confirmed by recent theological writing Einolf, Christopher J. Spiritual Experiences and Prosocial Behavior 2013 Social Indicators Research, (2013) 110:71–87 S QN Ψ? Abstract This paper examines how the Daily Spiritual Experiences Scale (DSES) relates to range of prosocial behaviors, using a large, nationally representative U.S. data set. It finds that daily spiritual experiences are a statistically and substantively significant predictor of volunteering, charitable giving, and helping individuals one knows personally. Daily spiritual experiences better
Christianity portrayed by Luke. Via discussion, reflection, and testimony perhaps the coherency and validity of traditional ‘apostolic age’ hermeneutics might be explored on the battlefield of biblical interpretation. Elkind, and Elkind, Sally Varieties of Religious Experience in Young Adolescents 1962 Journal for the Scientific Study of Religion, Vol. 2, No. 1 (Autumn, 1962), pp.102-112 QL Good data, but early. Includes QQ re Recurrent and Acute Religious Experiences): EVERYDAY EXPERIENCES Ellison, Christopher G. and Fan, Daisy Spiritual Experiences and Psychological Well-Being among US Adults 2008 Social Indicators Research, Vol. 88, No. 2 (Sep., 2008), pp. 247-271 QN Ψ Abstract This study focuses on one of the most significant recent innovations in the conceptualization and measurement of religiousness and spirituality, the Daily Spiritual Experience scale (DSES; Underwood (2006) Archive for the Psychology of Religion/ Archiv fur Religion Psychologie, 28, 181-218). Using data from 1998 and 2004 NORC General Social Surveys, we address a number of questions regarding the social patterning of daily spiritual experiences, and the relationships between spiritual experiences and multiple dimensions of psychological well-being. Our results suggest a robust positive association between DSES and psychological well-being. By contrast, DSES appears to have little bearing on negative affect. We also found that DSES does not account for the association between religious practices and
position. Without here evaluating Pentecostalism or its epistemological or theological claims, the article concludes by asking if these aspects of Pentecostalism can be a reminder of the openness to truth and reality to which research most fundamentally should adhere. Esbjörn-Hargens, Vipassana The Union of Flesh and Spirit in Women Mystics 2004 The Humanistic Psychologist, 32, Fall 2004, 401-24 QL ABSTRACT: This study explores the experience of the body for contemporary female mystics. It is an exploration in how women mystics of today—those who have devoted most of their lifetime to prayer, meditation, and spiritual service—make sense of the body. What is the relationship between spirit and body, God and flesh, for such women? Is it a relationship of tension or even opposition, and how does it evolve over time? … Intuitive inquiry (recursive hermeneutical circle as an open-ended inquiry that takes place in the context of our embodiment and cultural embeddedness). Author a Buddhist at Institute of Transpersonal Psychology Evans, C. Stephen The Epistemological Significance Of Trans Formative Religious Experiences: A Kierkegaardian Exploration 1991 Faith And Philosophy Vol. 8 No.2 April 1991, 180-192 Φ TRANSFORMATIVE RELIGIOUS EXPERIENCES FRUITS? see Dunning, 1995 This paper attempts to explore the notion that some religious experiences may have value in justifying or making religious belief rational
Fox, Mark Mind Death? Substance Dualism and the Near-Dear Experience 2014 Challenging Religious Issues, 4, 2-7 Φ A level journal .NDEs Francis, Leslie J. Researching Religious Experience in China: The Alister Hardy Project 2013 Challenging Religious Issues, 1, 2013, 8-13 ( ) A level journal Francis, Leslie J. The God Experience (Who Has it and Why?): Perspectives from Empirical Theology 2006 Modern Believing, 47(1), 4-21. QN Analysis of Data from TEENAGE RELIGIOUS EXPERIENCE Francis, Leslie J. & Crea, Giuseppe Openness to mystical experience and psychological type: a study among Italians, 2017 Mental Health, Religion & Culture, 20:4, 384-397, QN ABSTRACT This study examines Ross’ thesis that intuitive types are more open than sensing types to mystical experience among a sample of 1155 Italians who completed the Francis Psychological Type Scales alongside the Mystical Orientation Scale. The data supported Ross’ thesis. Intuitive types recorded a significantly higher mean score than sensing types on the index of mystical orientation. Ranking the 16 complete types according to their mean mystical orientation scores located INFPs with the highest scores and ISTJs with the lowest scores. Francis, Leslie J. and Greer, John E. Religious experience and attitude toward Christianity among Protestant and Catholic adolescents in Northern Ireland 1999 Research in Education, 61, 1, pp. 1-7 QN The publication of the Handbook of Religious Experience , edited by W. Hood (1995), demonstrates the growing importance of this area of study within the psychology of religion. This comprehensive review also highlights some of the major weaknesses in