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(PDF) THE PLATEAU EXPERIENCE: A.H. Maslow and others

Journal of the history of the behavioral sciences, 2014

In so far as researchers viewed psychical, occult, and religious phenomena as both objectively verifiable and resistant to extant scientific explanations, their study posed thorny issues for experimental psychologists. Controversies over the study of psychical and occult phenomena at the Fourth Congress of International Psychology (Paris, 1900) and religious phenomena at the Sixth (Geneva, 1909) raise the question of why the latter was accepted as a legitimate object of study, whereas the former was not. Comparison of the Congresses suggests that those interested in the study of religion were willing to forego the quest for objective evidence and focus on experience, whereas those most invested in psychical research were not. The shift in focus did not overcome many of the methodological difficulties. Sub-specialization formalized distinctions between psychical, religious, and pathological phenomena; obscured similarities; and undercut the nascent comparative study of unusual experi...

London : Longman Green, And CO. 89 PATERNOSTER Row, + New York, Bombay, AND Calcutta : Newly published in The New Alexandria Library of Texas , 1911

This Phenomenal lost to our Generation Lecture is a collection of Gifford Lectures delivered at the University of Glasgow. The work explores the intersections of theology, philosophy, and psychology through the lens of comparative religion. Müller, a prominent scholar of philology and religious studies, aims to elucidate the concept of "psychological religion," a term he uses to denote the inner, subjective experience of the divine and its expression across cultures. Scholarly Abstract: In Theosophy or Psychological Religion, F. Max Müller investigates the spiritual and psychological dimensions of religion, focusing on the universal human pursuit of understanding the divine. Müller argues that psychological religion underpins the development of various theological systems and philosophical doctrines, serving as a core aspect of human consciousness. The work is structured around the following themes: • The Universality of Theosophy: Müller traces theosophical concepts through Hinduism, Buddhism, Christianity, and other traditions, highlighting how mystical and introspective experiences shape religious thought. • The Psychological Basis of Religious Belief: Müller emphasizes the importance of understanding religion through the study of human psychology, exploring how inner experiences and meditative practices inform doctrinal development. • Comparative Religion as a Methodology: The lectures advocate for a comparative approach to studying religion, drawing parallels between diverse spiritual traditions to reveal shared truths. • The Role of Language and Mythology: Müller examines the role of language and symbolic thought in constructing religious narratives, underscoring their psychological significance. The lectures balance rigorous scholarship with an accessible style, reflecting Müller's dual commitment to academic inquiry and public engagement. By bridging theology, psychology, and the humanities, Theosophy or Psychological Religion remains a seminal work in the study of comparative religion and the philosophy of spirituality. This text is particularly valuable for its pioneering approach to the study of religion as a psychological phenomenon and its influence on later developments in religious studies and transpersonal psychology. Tags- theosophy, psychological religion, spirituality, mysticism, divine, transcendence, introspection, meditation, consciousness, comparative religion, philology, mythology, symbolism, Hinduism, Upanishads, Buddhism, Christianity, mystics, Gifford Lectures, F. 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Three Pines Press, 2019

A collection of essays that explores the many dimensions of the mystical, including personal, theoretical, and historical. Kohav, a professor of philosophy at the Metropolitan State College of Denver and the editor of this collection, provocatively asks why mysticism is such an "objectionable" topic and considered intellectually disreputable. Borrowing from Jacques Derrida's distinction between aporia (or unsolvable confusion) and a solvable problem, the author suggests mystical phenomena are better understood through the lens of mysterium, that which is beyond the categories of reason and can only be captured by dint of intuition and personal experience. In fact, the contributors to this intellectually kaleidoscopic volume present several autobiographical accounts of precisely such an encounter with the mystically inscrutable. For example, in one essay, Gregory M. Nixon relates "the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head." The religious dimensions of mystical experience are also explored: Buddhist, Christian, and Judaic texts, including the Bible, are examined to explicate and compare their divergent interpretations. Contributor Jacob Rump argues that the ineffable is central to Wittgenstein's worldview, and Ori Z. Soltes contends that philosophers like Socrates and Spinoza, famous for their valorization of reason, are incomprehensible without also considering the limits they impose on reason and the value they assign to ineffable experience. The collection is precisely as multidisciplinary as billed. It includes a wealth of varying perspectives, both personal and scholarly. Furthermore, the book examines the application of these ideas to contemporary debates. Richard H. Jones, for instance, challenges that mysticism and science ultimately converge into a single explanatory whole. The prose can be prohibitively dense--much of it is written in a jargon-laden academic parlance--and the book is not intended for a popular audience. Within a remarkably technical discussion of the proper interpretive approach to sacred texts, contributor Brian Lancaster declares: "For these reasons I propose incorporating a hermeneutic component to extend the integration of neuroscientific and phenomenological data that defines neurophenomenology." However, Kohav's anthology is still a stimulating tour of the subject, philosophically enthralling and wide reaching. An engrossing, diverse collection of takes on mystical phenomena. - Kirkus Reviews The volume investigates the question of meaning of mystical phenomena and, conversely, queries the concept of “meaning” itself, via insights afforded by mystical experiences. The collection brings together researchers from such disparate fields as philosophy, psychology, history of religion, cognitive poetics, and semiotics, in an effort to ascertain the question of mysticism’s meaning through pertinent, up-to-date multidisciplinarity. The discussion commences with Editor’s Introduction that probes persistent questions of complexity as well as perplexity of mysticism and the reasons why problematizing mysticism leads to even greater enigmas. One thread within the volume provides the contextual framework for continuing fascination of mysticism that includes a consideration of several historical traditions as well as personal accounts of mystical experiences: Two contributions showcase ancient Egyptian and ancient Israelite involvements with mystical alterations of consciousness and Christianity’s origins being steeped in mystical praxis; and four essays highlight mysticism’s formative presence in Chinese traditions and Tibetan Buddhism as well as medieval Judaism and Kabbalah mysticism. A second, more overarching strand within the volume is concerned with multidisciplinary investigations of the phenomenon of mysticism, including philosophical, psychological, cognitive, and semiotic analyses. To this effect, the volume explores the question of philosophy’s relation to mysticism and vice versa, together with a Wittgensteinian nexus between mysticism, facticity, and truth; language mysticism and “supernormal meaning” engendered by certain mystical states; and a semiotic scrutiny of some mystical experiences and their ineffability. Finally, the volume includes an assessment of the so-called New Age authors’ contention of the convergence of scientific and mystical claims about reality. The above two tracks are appended with personal, contemporary accounts of mystical experiences, in the Prologue; and a futuristic envisioning, as a fictitious chronicle from the time-to-come, of life without things mystical, in the Postscript. The volume contains thirteen chapters; its international contributors are based in Canada, United Kingdom, and the United States.

2010

Dericquebourg Amsterdam. His current research project charts out and analyses rela tions between modern science and esoteric discourse in the first half ALTERNATIVE ARCHAEOLOGIES of the 20th century. Asprem has previously published a number of articles on occultism, parapsychology, ritual magic, kabbalah, and other 27. New Religions and the Science of Archaeology: Mormons, segments of esoteric discourse in modern culture.

Acta Theologica, 2008

The phenomenon of mysticism has been a cause of intense debate for philosophers, religionists, and theologians for centuries. Interest in mysticism is particularly vibrant in the 21 st century, not only among the afore-mentioned, but also from other diverse sectors of society. This is evidenced in the plethora of material dealing with various aspects of mysticism. Negative or apophatic mysticism is eliciting greater attention, both in the academy and in society in general and many of the misconceptions surrounding this concept are currently under scrutiny. It is clear that apophatic mysticism — the “way of unknowing” or “nothingness” — belongs to the essence of the spiritual path. A short survey of this concept in some of the major religious traditions, together with an analysis of the place of apophasis in Christianity, brings this pertinent area of study into greater focus.

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