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Monday, January 6, 2025

Anti-environmentalism

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Anti-environmentalism

Anti-environmentalism
is a set of ideas and actions that oppose environmentalism as a whole or specific environmental policies or environmental initiatives.

Criticism of environmentalism can come both from outside the movement and from within, as it represents a variety of ideas and political positions. Outside oppositions can take the form of an organized countermovement, aimed at both environmentalist ideas and environmental policies and regulations, national or international. Opponents may include workers in industries threatened by environmental policies, companies that support them, and anti-environmentalist think tanks. The reasons for opposition are not homogeneous: they range from economic interests to ideological and political positions hostile to pro-environmental social and political change, to critical perspectives encouraging environmentalists to think about and adopt more inclusive approaches toward sustainability.

History

Criticism of environmentalism has taken different forms in different historical periods. Many oppositions to environmentalism have arisen within the environmental movement itself, from the internal contrasts and debates.

During the 1960s and 1970s, environmentalism was inspired by concerns about resource scarcity and over-exploitation: they were feared to threaten the future well-being of humanity and the balance of the planet. This concept is known as neo-Malthusianism. These ideas came under criticism from neoclassical economists, who felt that the role of scientific and technological innovation in securing additional resources was overlooked. Some challenged the reliability of mathematical models, including that of the famous Club of Rome's Limits to Growth Report: critics argued that it had not adequately considered feedback and the effects of human decisions. Criticism also came from the left, for example from thinkers such as Murray Bookchin, who attributed environmental problems to political and social causes rather than natural resource scarcity. Marxist critics argued that environmentalist ideas, influenced by neo-Malthusianism, had racist, elitist, and imperialist overtones, and considered them reactionary.

Meanwhile, business interests affected by the rapidly expanding environmental legislations formed alliances to counter it. Sometimes they used the same methods of social and environmental movements: community-level mobilization and collaborative partnerships, as well as public awareness campaigns, media engagement, research publications, and providing testimony during hearings.

During the 1980s, environmentalism emerged as a social and political force in many Western countries. National environmental legislation and international environmental initiatives grew. Oppositions arose against perceived excesses among environmentalist positions (e.g., against apocalyptic visions of the future). Radical and organized oppositions also arose in the form of genuine countermovements.

The 1990s witnessed the full emergence of public relations applied to environmental issues. The corporation-led coalition-building efforts from the 1970s continued to expand. Some corporations even went beyond their corporate allies by hiring specialized PR firms to establish front groups, creating the illusion of grassroots support for corporate interests to persuade politicians to oppose environmental reforms. Environmental public relations, often referred to as greenwashing, has become a lucrative industry for PR firms. American companies now invest hundreds of millions of dollars annually in greenwashing and strategic counsel, which involves shaping public and governmental perceptions of environmental problems and devising strategies to counter environmentalists and regulations.

The United States, which since the 1970s had first developed models of environmental legislation later imitated around the world, has repeatedly seen the rise of pressure and initiatives to reduce environmental legislation among Republican politicians and administrations. For example, President George W. Bush stated in his campaign platform that he would "ensure that the federal government, which is the country's largest polluter, complies with all environmental laws" and that the United States would even exceed the set standards. Though once elected, Bush verged from what he had promised during his campaign, and instead reversed the initiatives of the previous Clinton administration on drinking water, and advocated for oil exploration in protected regions. Bush's administration also moved forward in withdrawing its support of the Kyoto Protocol, a worldwide global warming agreement created in 1997. Bush stated that he would work with allies to the United States to reduce greenhouse gases, but would not carry out a plan that would "harm the economy" and "hurt American workers". The conflict between support and opposition to environmental policies has become an important factor in the growing social and political polarization in the United States.

Anti-environmentalist movements and ideologies

Anti-environmentalism is fueled by both social and economic reasons and ideological positions. The ideological underpinnings of anti-environmentalism can be very diverse and sometimes opposed to each other: from neoliberal to anti-capitalist ideologies.

In some contexts, especially in the United States, anti-environmentalist social movements and initiatives are frequently inspired by conservative or neoliberal political ideologies: these favor a free market economy over government regulation. Such political positions find support in corporate interests that feel threatened by environmental concerns or environmental regulations. Although many observers of anti-environmentalism point out the frequent association between these initiatives and specific business interests threatened by environmental policies, others consider that there are cultural factors in certain social groups that underlie their anti-environmentalism.

For example, a study of the American right has suggested that many of the anti-environmentalist positions are rooted in its traditional distrust, widespread within the right-wing electorate, of government intervention, its support for the free market as a symbol of the American dream, and its defense of Christian values, family, white identity and traditional masculinity. This resistance is fueled by concern about political and cultural changes resulting from the social movements of the 1960s out of which environmentalism emerged. Some anti-environmentalist positions may arise from genuine anxiety related to the consequences of environmental regulations feared for the economic well-being of families and communities. Opposition to environmentalists may also be widespread among social sectors that see environmentalists as linked to urban life, alienated from local realities and knowledge, and closer to specialized knowledge.

Many experts argue that ideological explanations of anti-environmentalism, based on traditional concepts of the political left and right, are of little use in interpreting current political positions, especially regarding climate policies. Research in the social and political fields suggests that populist and nationalist ideologies are more relevant factors.

In Europe, anti-environmentalism is widespread in the radical right and is generally associated with typical opposition to immigration, nationalism, welfare chauvinism (i.e., social policies must favor the country's citizens), and euroscepticism. The anti-environmentalism of the radical right can be understood as a materialist reaction against the post-materialism of the left and the greens, i.e., that ideology that elevates the need for political freedom and participation, self-actualization, personal relationships, creativity, and care for the environment over the satisfaction of material needs.

The reasons behind the prevalent anti-environmentalism expressed by right-wing populists in Europe and North America are subject to debate and remain intricate. On one hand, economic and social factors play a role: a significant portion of these parties' supporters comprises individuals who have felt the economic impacts of globalization and modernization, viewing climate policies as linked to their struggles and exacerbating their situation. On the other hand, ideological considerations come into play and can be categorized in two ways. Firstly, there is a disdain for climate policies perceived as initiatives championed by liberal, globally oriented individuals who are seen as not prioritizing the nation's interests. Secondly, there is a preference for a direct connection between ordinary citizens and those in positions of power. The complexity of climate change, demanding intricate solutions, contrasts with their inclination toward simplicity. Additionally, there is a belief that figures in authority, including climate scientists and environmentalists, are influenced by special interests, fostering skepticism toward climate initiatives.

Actors supporting anti-environmentalism

Opposition to environmentalism is often supported by corporations and coordinated through conservative think tanks, alongside sham public support campaigns (known as astroturfing) orchestrated by public relations firms. These actors create links between corporate interests, conservative intellectuals, and segments of the public who share conservative perspectives or are concerned about the impact of environmental policies on communities and workers in specific sectors.

Conservative think tanks or sometimes academic researchers participate in the development of anti-environmentalist analysis and policy positions. Among the intellectuals and authors who have distinguished themselves internationally are Danish academic Bjørn Lomborg, Canadian former Greenpeace activist Patrick Moore, Canadian journalist Rex Murphy, and the US commentator Vivian Krause.

Public relations firms regularly assist the communication and lobbying of large companies whose interests are affected by environmental policies. Some communications initiatives may support the establishment of social front groups capable of lobbying legislators to reduce environmental regulations. Conservative foundations and philanthropic entities that fund anti-environmental initiatives are also active in the United States.

Some of these institutional actors (e.g., Citizens for a Sound Economy, founded by entrepreneur David Koch) call themselves environmentalists and argue that traditional environmental groups have overstated environmental problems. They use green marketing techniques to convince the public of their high level of environmental responsibility. In essence, these organizations create controversial information and call it environmental or green ideology. They frequently endorse campaigns to increase access to certain resources, such as forests and mines.

Think tanks associated with companies and seemingly independent groups can present themselves as autonomous research centers capable of providing expertise (analysis and communication) valued by the mass media. The media gives them space to balance environmentalist perspectives. However, this process can lead the media to overemphasize scientific uncertainty on some environmental issues. In other words, by presenting such sources as independent and reliable, the media may unintentionally amplify the perception of uncertainty, influencing public perceptions of specific environmental issues.

Additional strategies used by corporations or support actors like PR firms and think tanks may also include: co-opting moderate environmentalists through donations, job offers, and deals, while marginalizing and alienating non-cooperative individuals, often labeling them as extremists; dirty tricks campaigns to falsely implicate environmentalists in violent actions; threat of Strategic Lawsuits Against Public Participation (SLAPPs) (in the United States) to intimidate environmentalists and citizens who engage in activities such as petitioning, writing to officials, attending public meetings, organizing boycotts, or participating in peaceful demonstrations, aiming to silence critics through legal pressure.

Other conservative think tanks (e.g., Cato Institute and The Heritage Foundation) address environmental issues as part of a broader agenda, including discussions of fiscal policy, energy, monetary policy, education, health care, and global economic liberalism. They consider that many public interest or environmental regulations are counterproductive. They support judicial activism to protect civil and economic liberties, an open and competitive energy market, and the importance of consumer choice and private incentives over a public approach to address real environmental concerns.

Many conservative think tanks involved in climate change, mineral resources, and indigenous rights issues are connected to the Atlas Network. Since the 1980s, the Atlas Network has been a supporter of neoliberal ideas, promoting these through international networking and funding of conservative think tanks. The organization operates globally, encompassing hundreds of think tanks across all continents.

Notable cases

Climate change skeptics

The most widespread contemporary example of organized anti-environmentalism is the climate change denial or skepticism movement. Skeptics attack the evidence for climate change. Skepticism can target the observed trend ("global warming does not exist"), the identification of causes ("warming exists, but humans are not responsible"), or the impact ("warming could be harmless or even beneficial"). This kind of skepticism is intended to fuel uncertainty about climate science: the goal is to undermine scientific discourses of environmental policy or to confuse the public and policymakers.

Another type of skepticism is so-called response skepticism, that is, skepticism directed at actions taken to address climate change. It can be associated with climate denialism, but can also be expressed without opposing the evidence of climate change ("climate change exists and is caused by humans, but the prevailing responses are wrong or overly harmful").

Climate skepticism is widespread among European parties of the far right and radical right. However, a study of the positions expressed by these parties in the European Parliament indicated that they rarely manifest climate denialism: opposition is more often directed at climate policies. Anti-environmentalist positions are intended to fuel a pro-sovereignist and anti-elite desire and speak to issues close to voters, such as economic welfare. They also include pro-environmental and pro-climate positions and support for the fight against climate change. They are accompanied by a critique of liberal climate policies as causing pollution, and of global capitalism and in favor of localism and economic nationalism.

The climate skeptic movement is supported by certain corporate or national interests that wish to maintain the profitability of economic sectors (especially those related to fossil fuels) in the face of growing environmental concerns. It also draws on anxieties about environmental protection among segments of the public that rely on fossil fuel-intensive economies. The countermovement is supported by a minority of scientists who have been visible promoters of climate science skepticism and by an extensive network of think tanks, which often also pursue other neoliberal or conservative agendas (e.g., against government regulation).

Libertarian movements in the United States

In the 1980s, the so-called "wise use" movement emerged, consisting of local groups mainly in the western part of North America. This movement emerged as a diverse alliance of ranchers, miners, loggers, hunters, off-road vehicle drivers, oil workers, and farmers who, despite their differences, united against environmentalists. They oppose public environmental management initiatives, which are perceived as authoritarian and detrimental to individual freedoms. They share the belief that a limited, non-interventionist government is more just, believing that a large bureaucracy threatens individual rights and freedoms. They support the individual right to use natural resources as part of the right to life, liberty, and the pursuit of happiness. Their proposals include logging in national forests, revising the Endangered Species Act to eliminate protection of "non-adaptive" species such as the California condor, immediate oil extraction in the Arctic National Wildlife Refuge, and opening all public lands, including national parks and wilderness areas, to mineral and energy production. They also support the development of national parks run by private companies and civil penalties for anyone who legally challenges economic activity or development on federal lands. Some members have also supported violent actions.

Internal criticism

External criticisms of environmentalism often arise from or are related to internal disputes between different currents within the movement. Over the past two decades, the environmental movement has undergone significant changes and has not only faced external criticisms but also internal challenges with the emergence of environmental justice movements, civil environmental movements, and those focused on sustainable development choices and the transformation of production and technological systems. In particular, the tension between deep or ecosystem-centered ecology (accused of anti-humanism by external opponents) and humanist or social justice-oriented environmentalists has generated new perspectives that are more attentive to the social aspects of environmental choices. The environmental justice perspective deals with the disproportionate and unjust distribution of environmental risks and harms within and among societies.

In recent years, environmental social sciences, such as environmental history, political ecology, and environmental sociology, have been growing in importance. These disciplines have contributed to a deepening understanding of the complex link between the environment and society. This progress has overcome the simplified views that often underlie anti-environmentalist positions, paving the way for new perspectives and more sophisticated approaches.The new knowledge has had a significant impact on the formulation of alternative concepts of sustainability and the practice of more conscious environmental policies.

One example of this tension relates to the application of nature conservation models inspired by North American ideals of wilderness conservation. The use of such models in different contexts has caused conflicts with local traditions of land use. This tension and the criticism of traditional conservation models have often led to an evolution of the models themselves, seeking to better integrate pre-existing relationships between local people and their land. In general, in developing countries, local environmentalist ideas and actions are not necessarily influenced by the post-materialist perspectives of Western environmentalism. For communities in these countries, environmental challenges are often linked to struggles over natural resources, as in the case of disputes between farmers and companies over timber or between rural and urban residents over water and energy. Such conflicts often focus on the environment, as poorer communities seek to preserve control over their natural resources to prevent them from being lost to increasing state control or the expanding market system.

As a result of these debates and criticisms, environmentalism is changing the way it deals with environmental science and the management of environmental problems, moving away from intransigent principled positions and accepting the complexity of the issues. This shift recognizes the uncertainties in establishing cause-and-effect relationships, especially when dealing with large-scale environmental problems. In addition, there is an increasing emphasis on understanding power dynamics, winners and losers in environmental change and legislation. Although some changes are taking place, traditional ways of thinking, such as neo-Malthusian, romantic, and catastrophist perspectives, persist in the environmental movement.

Climate change denial billboard

Examples of national and local conflicts

Alberta oil sands in Canada

The Alberta oil sands has also been a point of contention between environmentalists and those who consider economic growth to be important. Anti-environmentalists maintain that the oil sands have improved Canada's relations with the United States as Canada is their number one foreign supplier of oil.

As well, the oil sands have brought a secure source of energy to Canada, as well as tremendous economic gains for Alberta. There are environmental efforts in place to mitigate the effects that the mining involved in operating the oil sands mine has on animal species, though some environmentalist groups are not satisfied. Environmentalist groups such as Greenpeace are concerned with the environmental, social and health impacts of mining the oil sands, particularly on First Nations communities in Alberta.

Standing Rock in the United States

The source of this conflict is that on January 25, 2016, Dakota Access announced that it received permit approval to move forward with the construction of a four-state crude oil pipeline which would transport 470,000 barrels of oil per day from North Dakota to Illinois. Anti-environmentalists defended the construction of the Pipeline as it would create thousands of jobs, make the United States more energy independent and create a more cost-effective method of transporting oil to major refining markets. The Standing Rock Sioux Tribe took issue with this as the pipeline would run through their communities, tainting their sacred land as well as contaminating their water supply. What followed in the next ten months was a response from Sioux communities, protestors and environmentalist groups in the form of peaceful protests in which over 400 arrests were made by local law enforcement. 26 Environmentalist groups responded to the event with an open letter condemning the actions of the North American banks who helped fund the pipeline, and encouraged them to stop any future payments contributing to it.

The Czech Republic and the Highway by-pass project

In 1991, Plzeň, Czech Republic experienced immense air pollution that citizens felt was the source of their health problems. The government decided they needed to build a new highway so the traffic could no longer create pollution in the city. Two different plans were created, one being the K variant which put the highway south of the city, and the S variant which would go through protected land, and would have negative impacts on rural areas as opposed to the city. This event began environmental movements in the Czech Republic that protested the S variant. In previous years, Czechoslovakia had been focused on the Soviet model of industrial expansion which lacked environmental regulation. This had effects on the environment, such as low-grade coal used in houses and by industries as well as lead gasoline used in automobiles. In the 1980's environmental activists protested the governments lack of environmental regulation. Political campaigns thereafter became increasingly anti-environmental through media outlets and newspaper coverage. Media coverage shared statements such as "Environmentalists believe that bugs are more important than people" and "Beware of environmentalists – they are extremists." These statements created fear of environmental causes in the population.

Situation in some countries

Canada

Stephen Harper: Stephen Harper criticized Canada's prior environmental policy for having high restrictions on industry, as Harper sought to industrialize. He wanted to ensure that industries could have better access to natural resources with the goal of increasing Canada's Economy. In May 2011, Harper and the Conservative Party of Canada won the Canadian federal election with a majority government, which allowed them to make significant changes to Canada's environmental policy. A bill passed May 2012 titled the "Jobs, Growth and Long-term Prosperity Act." The Harper government focused more economic growth, such as the oil industry in Alberta. Northern Alberta has oil in their tar sands and extracting it was seen by environmentalists as destruction to the environment and a source of Greenhouse gas emissions. The Harper government focused on expanding the economy over the interests of environmentalists. Also environmental groups were also deemed "extremists" by the Harper Government and listed them under the anti-terrorism strategy as a national security threat.

In 2014, Environment Canada released its annual emissions trends report, which showed that Canada was not going to meet emission reduction targets as was promised in 2009. In fact, Canada is on track to increase its emissions up until 2020. Harper's government, while committed to reducing emissions over the long term, disapproved of limiting oil and gas emissions as the price of oil rose higher.

This was consistent with Harper's decision to withdraw Canada from the Kyoto Protocol in 2011. The main reason given for this by Harper was that Canada was not having success in meeting the protocol's targets. In the following years, Harper's administration made it difficult for foreign-based environmental groups to obstruct Canadian economic growth. Environmental charities experienced frequent audits by the federal government which resulted in less productivity and being at risk of losing their charitable status. Harper also repealed a significant environmental policy which had previously been in place; the Canadian Environmental Assessment Act. Later, a new version of the act was created. In 2015, with the election of Justin Trudeau, the environment became one of Canada's main concerns, with Trudeau eventually signing the Paris Agreement in 2016, and has been aggressive at curtailing the oil and gas industry.

United States

Former President Barack Obama promised to make the United States more environmentally conscious, and implemented the Clean Power Plan, invested significantly in clean energy, and improved standards for fuel economy of vehicles; this reduced pollution and was also economical. Obama also made a joint agreement with China to reduce the emissions of both countries, and to reduce emissions in the United States by 27% by 2025. The state of environmental affairs in the United States changed drastically under the Donald Trump administration. Trump had been open about his plans to alter or withdraw entirely from many climate change and environmental agreements the United States was then involved in, such as the Paris Agreement. As this agreement is voluntary, the United States faced no penalty for declining to participate. However, as the United States is the second largest emitter of carbon after China, their lack of participation in the agreement would greatly impact global efforts to reduce carbon emissions. While in 1999, President Bill Clinton announced that the Environmental Protection Agency (EPA) would enforce the toughest standards to date, Trump's administration instructed the Environmental Protection Agency to remove the climate change page from its website. EPA employees stated at the time that if the page were to be taken down, years of research on global warming would be gone, as well as detailed data on emissions and links to scientific global warming research. On June 1, 2017, Trump announced that the U.S. would cease all participation in the Paris Agreement on climate change mitigation. Trump stated that "The Paris accord will undermine (the U.S.) economy," and "puts (the U.S.) at a permanent disadvantage."

China

In China, the city of Maoming became the focus of an environmental dispute in 2014, relating to the municipal government-sponsored Para-Xylene (PX) industry - a chemical used in manufacturing plastics, such as those in water bottles and polyesters. The industry has been promoted in Maoming for its economic benefits due to the jobs provided by the factories. Despite the industry's economic benefits, citizens organized PX protest in 2014 as there was increasing concern for the chemical's environmental and health risks to the citizens of the city. To counteract the environmentalist social movement, the government took action by creating an agreement that all civilians must sign stating they will not engage in protests or speak of the industry negatively, which high school students had to sign in order to graduate, as well as implementing an education campaign by providing lectures to the citizens on PX project.

France

In June 2023, Minister of the Interior Gérald Darmanin announced that the French government would be forcibly dissolving the Les Soulèvements de la Terre. The announcement came following a series of raids by anti-terrorist police against the group, resulting in 18 arrests.

Human Rights Watch stated that the dissolution was "wholly disproportionate" and was part of "a growing trend of stigmatization and criminalization of individuals and civil society organizations raising awareness about the consequences of climate change" in France under Emmanuel Macron.

Egotheism

From Wikipedia, the free encyclopedia

Egotheism or autotheism (from Greek autos, 'self', and theos, 'god') is the is the belief in the divinity of oneself or the potential for self-deification. This concept has appeared in various philosophical, religious, and cultural contexts throughout history, emphasizing the immanence of the divine or the individual's potential to achieve a godlike state. While critics often interpret autotheism as self-idolatry or hubris, proponents view it as a form of spiritual enlightenment or personal transcendence.

History

Ancient Religions

Autotheistic beliefs can be traced back to ancient civilizations, where rulers and individuals were often deified. In ancient Egypt, pharaohs were declared gods during their reigns, merging their political and spiritual authority.

In Indian Philosophy, identification of the self (atman) with the ultimate reality (Brahman), expressed in the phrase aham Brahmāsmi ("I am Brahman"). This reflects the idea that divinity resides inherently within the self and can be realized through spiritual awakening. Similarly, Jainism teaches that one who extinguishes all of their karma becomes a tirthankara with godlike knowledge and powers.

Medieval to Enlightenment

In medieval Christianity, certain heterodox groups, such as the Adamites, believed in self-deification.

Early individuals who declared themselves to be gods include the English prophet John Robins and Danilo Filipov, who led a heterodox Quaker cult in Russia.

During the Protestant Reformation, Henry VIII was accused of autolatry for asserting his authority over the Church of England, effectively positioning himself as the supreme spiritual authority.

In the 18th century, Enlightenment thinker Jean-Jacques Rousseau proposed the idea of a civil religion to unify society, which critics accused of encouraging self-worship among citizens.

Post-Enlightenment Thought

In the 19th century, Transcendentalist philosophies emerged, with Johann Gottlieb Fichte and Ralph Waldo Emerson emphasizing the divine potential of the individual. Critics labled these ideas as "egotheism," accusing them of promoting excessive individualism.

In the 19th century, Max Stirner advocated for a form of autotheism through his philosophy of egoism. In his work The Ego and Its Own, Stirner argued that the individual is the ultimate authority and creator of meaning, rejecting external deities and societal constructs.

Friedrich Nietzsche's conceptualized the Übermensch as a self-determined individual who transcends human limitations and creates their own values, embodying a form of self-deification.

Modern Examples

Political and Religious Leaders

Founder of North Korea Kim Il Sung instituted worship of himself amongst the citizens and it is considered the only country to deify its ruler with citizens bowing to his statues. After his death he was declared 'Eternal President' by the North Korean authorities.

Contemporary religious figures who have professed themselves to be deities include Father Divine and Jim Jones.

Mormonism

Mormon beliefs incorporate autotheistic elements through the doctrine of exaltation. This teaching holds that individuals can achieve godhood in the afterlife through faithfulness and spiritual progression, emphasizing the potential for divinity within each person.

Modern Spirituality

Contemporary spiritual movements, such as those influenced by New Thought, often emphasize the divinity of the individual and the potential for self-realization. These movements focus on personal empowerment and the belief that individuals can achieve a godlike state through self-awareness and positive thinking.

Numinous

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Numinous

Numinous (/ˈnjmɪnəs/) means "arousing spiritual or religious emotion; mysterious or awe-inspiring"; also "supernatural" or "appealing to the aesthetic sensibility." The term was given its present sense by the German theologian and philosopher Rudolf Otto in his influential 1917 German book The Idea of the Holy. He also used the phrase mysterium tremendum as another description for the phenomenon. Otto's concept of the numinous influenced thinkers including Carl Jung, Mircea Eliade, and C. S. Lewis. It has been applied to theology, psychology, religious studies, literary analysis, and descriptions of psychedelic experiences.

Etymology

Numinous was derived in the 17th century from the Latin numen, meaning "nod" and thus, in a transferred (figurative, metaphorical) sense, "divine will, divine command, divinity or majesty." Numinous is etymologically unrelated to Immanuel Kant's noumenon, a Greek term referring to an unknowable reality underlying all things.

Rudolf Otto

The word was given its present sense by the German theologian and philosopher Rudolf Otto in his influential 1917 book Das Heilige, which appeared in English as The Idea of the Holy in 1923.

Otto writes that while the concept of "the holy" is often used to convey moral perfection—and does entail this—it contains another distinct element, beyond the ethical sphere, for which he uses the term numinous. He explains "numinous" as a "non-rational, non-sensory experience or feeling whose primary and immediate object is outside the self." This mental state "presents itself as ganz Andere, wholly other, a condition absolutely sui generis and incomparable whereby the human being finds himself utterly abashed."

Otto argues that because the numinous is irreducible and sui generis it cannot be defined in terms of other concepts or experiences, and that the reader must therefore be "guided and led on by consideration and discussion of the matter through the ways of his own mind, until he reaches the point at which 'the numinous' in him perforce begins to stir... In other words, our X cannot, strictly speaking, be taught, it can only be evoked, awakened in the mind." Chapters 4 to 6 are devoted to attempting to evoke the numinous and its various aspects.

Using Latin, he describes it as a mystery (Latin: mysterium) that is at once terrifying (tremendum) and fascinating (fascinans). He writes:

The feeling of it may at times come sweeping like a gentle tide pervading the mind with a tranquil mood of deepest worship. It may pass over into a more set and lasting attitude of the soul, continuing, as it were, thrillingly vibrant and resonant, until at last it dies away and the soul resumes its "profane," non-religious mood of everyday experience. [...] It has its crude, barbaric antecedents and early manifestations, and again it may be developed into something beautiful and pure and glorious. It may become the hushed, trembling, and speechless humility of the creature in the presence of—whom or what? In the presence of that which is a Mystery inexpressible and above all creatures.

Later use of the concept

Otto's use of the term as referring to a characteristic of religious experience was influential among certain intellectuals of the subsequent generation. For example, "numinous" as understood by Otto was a frequently quoted concept in the writings of Carl Jung, and C. S. Lewis. Lewis described the numinous experience in The Problem of Pain as follows:

Suppose you were told there was a tiger in the next room: you would know that you were in danger and would probably feel fear. But if you were told "There is a ghost in the next room," and believed it, you would feel, indeed, what is often called fear, but of a different kind. It would not be based on the knowledge of danger, for no one is primarily afraid of what a ghost may do to him, but of the mere fact that it is a ghost. It is "uncanny" rather than dangerous, and the special kind of fear it excites may be called Dread. With the Uncanny one has reached the fringes of the Numinous. Now suppose that you were told simply "There is a mighty spirit in the room," and believed it. Your feelings would then be even less like the mere fear of danger: but the disturbance would be profound. You would feel wonder and a certain shrinking—a sense of inadequacy to cope with such a visitant and of prostration before it—an emotion which might be expressed in Shakespeare's words "Under it my genius is rebuked." This feeling may be described as awe, and the object which excites it as the Numinous.

Jung applied the concept of the numinous to psychology and psychotherapy, arguing it was therapeutic and brought greater self-understanding, and stating that to him religion was about a "careful and scrupulous observation... of the numinosum". The notion of the numinous and the wholly Other were also central to the religious studies of ethnologist Mircea Eliade. Mysterium tremendum, another phrase coined by Otto to describe the numinous, is presented by Aldous Huxley in The Doors of Perception in this way:

The literature of religious experience abounds in references to the pains and terrors overwhelming those who have come, too suddenly, face to face with some manifestation of the mysterium tremendum. In theological language, this fear is due to the in-compatibility between man's egotism and the divine purity, between man's self-aggravated separateness and the infinity of God.

In a book-length scholarly treatment of the subject in fantasy literature, Chris Brawley devotes chapters to the concept in "The Rime of the Ancient Mariner" by Samuel Taylor Coleridge, in Phantastes by George Macdonald, in the Chronicles of Narnia by C. S. Lewis, and The Lord of the Rings by J. R. R. Tolkien; and in work by Algernon Blackwood and Ursula Le Guin (e.g., The Centaur and Buffalo Gals, Won't You Come Out Tonight, respectively).

Neuroscientist Christof Koch has described awe from experiences such as entering a cathedral, saying he gets "a feeling of luminosity out of the numinous," though he does not hold the Catholic religious beliefs with which he was raised.

In a 2010 article titled "James Cameron's Cathedral: Avatar Revives the Religious Spectacle" published in the Journal of Religion and Film, academic Craig Detweiler describes how the global blockbuster movie Avatar "traffics in Rudolph Otto’s notion of the numinous, the wholly other that operates beyond reason. [...] As spectacle, Avatar remains virtually critic proof, a trip to Otto’s mysterium tremendum et fascinans." Cameron himself mentioned this in a 2022 interview with BBC Radio 1 when trying to explain the first movie's success, saying "There was that element that I call—borrowing from Carl Sagan—the numinous." Sagan specifically explored the numinous concept in his 1985 novel Contact.

Psychologist Susan Blackmore describes both mystical experiences and psychedelic experiences as numinous. In 2009, Czech psychiatrist Stanislav Grof re-released his 1975 book Realms of the Human Unconscious under the title LSD: Doorway to the Numinous: The Groundbreaking Psychedelic Research into Realms of the Human Unconscious. In his 2018 book How to Change Your Mind, journalist Michael Pollan describes his experience trying the powerful psychedelic substance 5-MeO-DMT, including the following reflection on his experience of ego dissolution:

Here words fail. In truth, there were no flames, no blast, no thermonuclear storm; I'm grasping at metaphor in the hope of forming some stable and shareable concept of what was unfolding in my mind. In the event, there was no coherent thought, just pure and terrible sensation. Only afterward did I wonder if this is what the mystics call the mysterium tremendum—the blinding unendurable mystery (whether of God or some other Ultimate or Absolute) before which humans tremble in awe.

Mysticism

From Wikipedia, the free encyclopedia
Liber Divinorum Operum, or the Universal Man of St. Hildegard of Bingen, 1185 (13th-century copy)

Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences.

The term "mysticism" has Ancient Greek origins with various historically determined meanings. Derived from the Greek word μύω múō, meaning "to close" or "to conceal", mysticism came to refer to the biblical, liturgical (and sacramental), spiritual, and contemplative dimensions of early and medieval Christianity. During the early modern period, the definition of mysticism grew to include a broad range of beliefs and ideologies related to "extraordinary experiences and states of mind".

In modern times, "mysticism" has acquired a limited definition, with broad applications, as meaning the aim at the "union with the Absolute, the Infinite, or God". This limited definition has been applied to a wide range of religious traditions and practices, valuing "mystical experience" as a key element of mysticism.

Since the 1960s scholars have debated the merits of perennial and constructionist approaches in the scientific research of "mystical experiences". The perennial position is now "largely dismissed by scholars", most scholars using a contextualist approach, which considers the cultural and historical context.

Etymology

"Mysticism" is derived from the Greek μύω, meaning "I conceal", and its derivative μυστικός, mystikos, meaning 'an initiate'. The verb μύω has received a quite different meaning in the Greek language, where it is still in use. The primary meanings it has are "induct" and "initiate". Secondary meanings include "introduce", "make someone aware of something", "train", "familiarize", "give first experience of something".

The related form of the verb μυέω (mueó or myéō) appears in the New Testament. As explained in Strong's Concordance, it properly means shutting the eyes and mouth to experience mystery. Its figurative meaning is to be initiated into the "mystery revelation". The meaning derives from the initiatory rites of the pagan mysteries. Also appearing in the New Testament is the related noun μυστήριον (mustérion or mystḗrion), the root word of the English term "mystery". The term means "anything hidden", a mystery or secret, of which initiation is necessary. In the New Testament it reportedly takes the meaning of the counsels of God, once hidden but now revealed in the Gospel or some fact thereof, the Christian revelation generally, and/or particular truths or details of the Christian revelation.

According to Thayer's Greek Lexicon, the term μυστήριον in classical Greek meant "a hidden thing", "secret". A particular meaning it took in Classical antiquity was a religious secret or religious secrets, confided only to the initiated and not to be communicated by them to ordinary mortals. In the Septuagint and the New Testament the meaning it took was that of a hidden purpose or counsel, a secret will. It is sometimes used for the hidden wills of humans, but is more often used for the hidden will of God. Elsewhere in the Bible it takes the meaning of the mystic or hidden sense of things. It is used for the secrets behind sayings, names, or behind images seen in visions and dreams. The Vulgate often translates the Greek term to the Latin sacramentum (sacrament).

The related noun μύστης (mustis or mystis, singular) means the initiate, the person initiated to the mysteries. According to Ana Jiménez San Cristobal in her study of Greco-Roman mysteries and Orphism, the singular form μύστης and the plural form μύσται are used in ancient Greek texts to mean the person or persons initiated to religious mysteries. These followers of mystery religions belonged to a select group, where access was only gained through an initiation. She finds that the terms were associated with the term βάκχος (Bacchus), which was used for a special class of initiates of the Orphic mysteries. The terms are first found connected in the writings of Heraclitus. Such initiates are identified in texts with the persons who have been purified and have performed certain rites. A passage of Cretans by Euripides seems to explain that the μύστης (initiate) who devotes himself to an ascetic life, renounces sexual activities, and avoids contact with the dead becomes known as βάκχος. Such initiates were believers in the god Dionysus Bacchus who took on the name of their god and sought an identification with their deity.

Until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria. According to Johnston, "[b]oth contemplation and mysticism speak of the eye of love which is looking at, gazing at, aware of divine realities."

Definitions

According to Peter Moore, the term "mysticism" is "problematic but indispensable". It is a generic term which joins together into one concept separate practices and ideas which developed separately. According to Dupré, "mysticism" has been defined in many ways, and Merkur notes that the definition, or meaning, of the term "mysticism" has changed through the ages. Moore further notes that the term "mysticism" has become a popular label for "anything nebulous, esoteric, occult, or supernatural".

Parsons warns that "what might at times seem to be a straightforward phenomenon exhibiting an unambiguous commonality has become, at least within the academic study of religion, opaque and controversial on multiple levels". Because of its Christian overtones, and the lack of similar terms in other cultures, some scholars regard the term "mysticism" to be inadequate as a useful descriptive term. Other scholars regard the term to be an inauthentic fabrication, the "product of post-Enlightenment universalism".

Richard Jones notes that "few classical mystics refer to their experiences as the union of two realities: there is no literal 'merging' or 'absorption' of one reality into another resulting in only one entity." He explicates mysticism with reference to one's mode of access in order to include both union of the mystic with some transcendent reality and the non-sensory revelation of that reality. The mystic experience can be defined by the mystic's purported access to "realities or states of affairs that are of a kind not accessible by way of ordinary sense-perception structured by mental conceptions, somatosensory modalities, or standard introspection." Whether or not such an experience is veridical remains undecided.

Union with the Divine or Absolute and mystical experience

Deriving from Neo-Platonism and Henosis, mysticism is popularly known as union with God or the Absolute. In the 13th century the term unio mystica came to be used to refer to 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." In the 19th century, under the influence of Romanticism, this "union" was interpreted as a "religious experience", which provides certainty about God or a transcendental reality.

An influential proponent of this understanding was William James (1842–1910), who stated that "in mystic states we both become one with the Absolute and we become aware of our oneness." William James popularized this use of the term "religious experience" in his The Varieties of Religious Experience, contributing to the interpretation of mysticism as a distinctive experience, comparable to sensory experiences. Religious experiences belonged to the "personal religion", which he considered to be "more fundamental than either theology or ecclesiasticism". He gave a Perennialist interpretation to religious experience, stating that this kind of experience is ultimately uniform in various traditions.

McGinn notes that the term unio mystica, although it has Christian origins, is primarily a modern expression. McGinn argues that "presence" is more accurate than "union", since not all mystics spoke of union with God, and since many visions and miracles were not necessarily related to union. He also argues that we should speak of "consciousness" of God's presence, rather than of "experience", since mystical activity is not simply about the sensation of God as an external object, but more broadly about "new ways of knowing and loving based on states of awareness in which God becomes present in our inner acts."

However, the idea of "union" does not work in all contexts. For example, in Advaita Vedanta, there is only one reality (Brahman) and therefore nothing other than reality to unite with it—Brahman in each person (atman) has always in fact been identical to Brahman all along. Dan Merkur also notes that union with God or the Absolute is a too limited definition, since there are also traditions which aim not at a sense of unity, but of nothingness, such as Pseudo-Dionysius the Areopagite and Meister Eckhart. According to Merkur, Kabbala and Buddhism also emphasize nothingness. Blakemore and Jennett note that "definitions of mysticism [...] are often imprecise." They further note that this kind of interpretation and definition is a recent development which has become the standard definition and understanding.

According to Gelman, "A unitive experience involves a phenomenological de-emphasis, blurring, or eradication of multiplicity, where the cognitive significance of the experience is deemed to lie precisely in that phenomenological feature".

Religious ecstasies and interpretative context

Mysticism involves an explanatory context, which provides meaning for mystical and visionary experiences, and related experiences like trances. According to Dan Merkur, mysticism may relate to any kind of ecstasy or altered state of consciousness, and the ideas and explanations related to them. Parsons stresses the importance of distinguishing between temporary experiences and mysticism as a process, which is embodied within a "religious matrix" of texts and practices. Richard Jones does the same. Peter Moore notes that mystical experience may also happen in a spontaneous and natural way, to people who are not committed to any religious tradition. These experiences are not necessarily interpreted in a religious framework. Ann Taves asks by which processes experiences are set apart and deemed religious or mystical.

Intuitive insight and enlightenment

Some authors emphasize that mystical experience involves intuitive understanding of the meaning of existence and of hidden truths, and the resolution of life problems. According to Larson, "mystical experience is an intuitive understanding and realization of the meaning of existence." According to McClenon, mysticism is "the doctrine that special mental states or events allow an understanding of ultimate truths." According to James R. Horne, mystical illumination is "a central visionary experience [...] that results in the resolution of a personal or religious problem."

According to Evelyn Underhill, illumination is a generic English term for the phenomenon of mysticism. The term illumination is derived from the Latin illuminatio, applied to Christian prayer in the 15th century. Comparable Asian terms are bodhi, kensho, and satori in Buddhism, commonly translated as "enlightenment", and vipassana, which all point to cognitive processes of intuition and comprehension.

Spiritual life and re-formation

Other authors point out that mysticism involves more than "mystical experience". According to Gellmann, the ultimate goal of mysticism is human transformation, not just experiencing mystical or visionary states. According to McGinn, personal transformation is the essential criterion to determine the authenticity of Christian mysticism.

History of the term

Hellenistic world

In the Hellenistic world, 'mystical' referred to "secret" religious rituals like the Eleusinian Mysteries. The use of the word lacked any direct references to the transcendental. A "mystikos" was an initiate of a mystery religion.

Early Christianity - theoria (contemplation)

In early Christianity the term "mystikos" referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ in the Eucharist. The third dimension is the contemplative or experiential knowledge of God.

Until the sixth century, the Greek term theoria, meaning "contemplation" in Latin, was used for the mystical interpretation of the Bible and the vision of God. The link between mysticism and the vision of the Divine was introduced by the early Church Fathers, who used the term as an adjective, as in mystical theology and mystical contemplation.

Theoria enabled the Fathers to perceive depths of meaning in the biblical writings that escape a purely scientific or empirical approach to interpretation. The Antiochene Fathers, in particular, saw in every passage of Scripture a double meaning, both literal and spiritual.

Later, theoria or contemplation came to be distinguished from intellectual life, leading to the identification of θεωρία or contemplatio with a form of prayer distinguished from discursive meditation in both East and West.

Medieval meaning

This threefold meaning of "mystical" continued in the Middle Ages. 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." Mysticism was also manifested in various sects of the time.

Apophatic theology

Under the influence of Pseudo-Dionysius the Areopagite the term mystical theology came to denote the investigation of the allegorical truth of the Bible, and "the spiritual awareness of the ineffable Absolute beyond the theology of divine names." Pseudo-Dionysius' Apophatic theology, or "negative theology", exerted a great influence on medieval monastic religiosity, although it was mostly a male religiosity, since women were not allowed to study. It was influenced by Neo-Platonism, and very influential in Eastern Orthodox Christian theology. In western Christianity it was a counter-current to the prevailing Cataphatic theology or "positive theology".

Renaissance

In the 1400s, leading theologian Jean Gerson wrote several books on "mystical theology" which was any theology (or divine-human knowledge) that occurred in the affective (relating to the will including the emotions) realm rather than the intellective. This kind of mysticism was a general category that included the positive knowledge of God obtained, for example, through practical "repentant activity" (e.g., as part of sacramental participation), rather being about passive esoteric/transcendent religious ecstasy: it was an antidote the "self-aggrandizing hyper-inquisitiveness" of Scholasticism and was attainable even by simple and uneducated people. The outcome of affective mysticism may be to see God's goodness or love rather than, say, his radical otherness.

The theology of Catherine of Sienna was analysed in terms of mystical theology by Baron Friedrich von Hügel in The Mystical Element of Religion as Studied in St. Catherine of Genoa and Her Friends (1908). Von Hügel proposed three elements of religious experience: the institutional/historical, the intellectual/speculative, and the mystical/experiential.

For Erasmus, mysticism subsisted in contemplating the deep secrets contained in the Bible, notably the startling personality of Christ.

Early modern meaning

The Appearance of the Holy Spirit before Saint Teresa of Ávila, Peter Paul Rubens

In the sixteenth and seventeenth century mysticism came to be used as a substantive. This shift was linked to a new discourse, in which science and religion were separated.

Luther dismissed the allegorical interpretation of the bible, and condemned Mystical theology, which he saw as more Platonic than Christian. "The mystical", as the search for the hidden meaning of texts, became secularised, and also associated with literature, as opposed to science and prose.

Science was also distinguished from religion. By the middle of the 17th century, "the mystical" is increasingly applied exclusively to the religious realm, separating religion and "natural philosophy" as two distinct approaches to the discovery of the hidden meaning of the universe. The traditional hagiographies and writings of the saints became designated as "mystical", shifting from the virtues and miracles to extraordinary experiences and states of mind, thereby creating a newly coined "mystical tradition". A new understanding developed of the Divine as residing within human, an essence beyond the varieties of religious expressions.

Contemporary meaning

The 19th century saw a growing emphasis on individual experience, as a defense against the growing rationalism of western society. The meaning of mysticism was considerably narrowed:

The competition between the perspectives of theology and science resulted in a compromise in which most varieties of what had traditionally been called mysticism were dismissed as merely psychological phenomena and only one variety, which aimed at union with the Absolute, the Infinite, or God—and thereby the perception of its essential unity or oneness—was claimed to be genuinely mystical. The historical evidence, however, does not support such a narrow conception of mysticism.

Under the influence of Perennialism, which was popularised in both the west and the east by Unitarianism, Transcendentalists, and Theosophy, mysticism has been applied to a broad spectrum of religious traditions, in which all sorts of esotericism, religious traditions, and practices are joined together. The term mysticism was extended to comparable phenomena in non-Christian religions, where it influenced Hindu and Buddhist responses to colonialism, resulting in Neo-Vedanta and Buddhist modernism.

In the contemporary usage "mysticism" has become an umbrella term for all sorts of non-rational world views, parapsychology and pseudoscience. William Harmless even states that mysticism has become "a catch-all for religious weirdness". Within the academic study of religion the apparent "unambiguous commonality" has become "opaque and controversial". The term "mysticism" is being used in different ways in different traditions. Some call to attention the conflation of mysticism and linked terms, such as spirituality and esotericism, and point at the differences between various traditions.

Variations of mysticism

Based on various definitions of mysticism, namely mysticism as an experience of union or nothingness, mysticism as any kind of an altered state of consciousness which is attributed in a religious way, mysticism as "enlightenment" or insight, and mysticism as a way of transformation, "mysticism" can be found in many cultures and religious traditions, both in folk religion and organized religion. These traditions include practices to induce religious or mystical experiences, but also ethical standards and practices to enhance self-control and integrate the mystical experience into daily life.

Dan Merkur notes, though, that mystical practices are often separated from daily religious practices, and restricted to "religious specialists like monastics, priests, and other renunciates.

Shamanism

Shaman

According to Dan Merkur, shamanism may be regarded as a form of mysticism, in which the world of spirits is accessed through religious ecstasy. According to Mircea Eliade shamanism is a "technique of religious ecstasy".

Shamanism involves a practitioner reaching an altered state of consciousness in order to perceive and interact with spirits, and channel transcendental energies into this world. A shaman is a person regarded as having access to, and influence in, the world of benevolent and malevolent spirits, who typically enters into trance during a ritual, and practices divination and healing.

Neoshamanism refers to "new"' forms of shamanism, or methods of seeking visions or healing, typically practiced in Western countries. Neoshamanism comprises an eclectic range of beliefs and practices that involve attempts to attain altered states and communicate with a spirit world, and is associated with New Age practices.

Western mysticism

Mystery religions

The Eleusinian Mysteries, (Greek: Ἐλευσίνια Μυστήρια) were annual initiation ceremonies in the cults of the goddesses Demeter and Persephone, held in secret at Eleusis (near Athens) in ancient Greece. The mysteries began in about 1600 B.C. in the Mycenean period and continued for two thousand years, becoming a major festival during the Hellenic era, and later spreading to Rome. Numerous scholars have proposed that the power of the Eleusinian Mysteries came from the kykeon's functioning as an entheogen.

Main articles: Christian mysticism, Mystical theology, Apophatic theology, and German mysticism

Early Christianity

The apophatic theology, or "negative theology", of Pseudo-Dionysius the Areopagite (6th c.) exerted a great influence on medieval monastic religiosity, both in the East and (by Latin translation) in the West. Pseudo-Dionysius applied Neoplatonic thought, particularly that of Proclus, to Christian theology.

Eastern Orthodox Christianity

The Eastern Orthodox Church has a long tradition of theoria (intimate experience) and hesychia (inner stillness), in which contemplative prayer silences the mind to progress along the path of theosis (deification).

Theosis, practical unity with and conformity to God, is obtained by engaging in contemplative prayer, the first stage of theoria, which results from the cultivation of watchfulness (nepsis). In theoria, one comes to behold the "divisibly indivisible" divine operations (energeia) of God as the "uncreated light" of transfiguration, a grace which is eternal and proceeds naturally from the blinding darkness of the incomprehensible divine essence. It is the main aim of hesychasm, which was developed in the thought St. Symeon the New Theologian, embraced by the monastic communities on Mount Athos, and most notably defended by St. Gregory Palamas against the Greek humanist philosopher Barlaam of Calabria. According to Roman Catholic critics, hesychastic practice has its roots to the introduction of a systematic practical approach to quietism by Symeon the New Theologian.

Symeon believed that direct experience gave monks the authority to preach and give absolution of sins, without the need for formal ordination. While Church authorities also taught from a speculative and philosophical perspective, Symeon taught from his own direct mystical experience, and met with strong resistance for his charismatic approach, and his support of individual direct experience of God's grace.

Western Europe
Life of Francis of Assisi by José Benlliure y Gil

The High Middle Ages saw a flourishing of mystical practice and theorization in western Roman Catholicism, corresponding to the flourishing of new monastic orders, with such figures as Guigo II, Hildegard of Bingen, Bernard of Clairvaux, the Victorines, all coming from different orders, as well as the first real flowering of popular piety among the laypeople.

The Late Middle Ages saw the clash between the Dominican and Franciscan schools of thought, which was also a conflict between two different mystical theologies: on the one hand that of Dominic de Guzmán and on the other that of Francis of Assisi, Anthony of Padua, Bonaventure, and Angela of Foligno. This period also saw such individuals as John of Ruysbroeck, Catherine of Siena and Catherine of Genoa, the Devotio Moderna, and such books as the Theologia Germanica, The Cloud of Unknowing and The Imitation of Christ.

Moreover, there was the growth of groups of mystics centered around geographic regions: the Beguines, such as Mechthild of Magdeburg and Hadewijch (among others); the Rhineland mystics Meister Eckhart, Johannes Tauler, and Henry Suso; and the English mystics Richard Rolle, Walter Hilton, and Julian of Norwich. The Spanish mystics included Teresa of Avila, John of the Cross, and Ignatius Loyola.

The later post-reformation period also saw the writings of lay visionaries such as Emanuel Swedenborg and William Blake, and the foundation of mystical movements such as the Quakers. Catholic mysticism continued into the modern period with such figures as Padre Pio and Thomas Merton.

The philokalia, an ancient method of Eastern Orthodox mysticism, was promoted by the twentieth century Traditionalist School.

Western esotericism and modern spirituality

Many western esoteric traditions and elements of modern spirituality have been regarded as "mysticism", such as Gnosticism, Transcendentalism, Theosophy, the Fourth Way, Martinus, spiritual science, and Neo-Paganism. Modern western spiritually and transpersonal psychology combine western psycho-therapeutic practices with religious practices like meditation to attain a lasting transformation. Nature mysticism is an intense experience of unification with nature or the cosmic totality, which was popular with Romantic writers.

Jewish mysticism

Portrait of Abraham Abulafia, Medieval Jewish mystic and founder of Prophetic Kabbalah

In the common era, Judaism has had two main kinds of mysticism: Merkabah mysticism and Kabbalah. The former predated the latter, and was focused on visions, particularly those mentioned in the Book of Ezekiel. It gets its name from the Hebrew word meaning "chariot", a reference to Ezekiel's vision of a fiery chariot composed of heavenly beings.

Kabbalah is a set of esoteric teachings meant to explain the relationship between an unchanging, eternal and mysterious Ein Sof (no end) and the mortal and finite universe (his creation). Inside Judaism, it forms the foundations of mystical religious interpretation.

Kabbalah originally developed entirely within the realm of Jewish thought. Kabbalists often use classical Jewish sources to explain and demonstrate its esoteric teachings. These teachings are thus held by followers in Judaism to define the inner meaning of both the Hebrew Bible and traditional Rabbinic literature, their formerly concealed transmitted dimension, as well as to explain the significance of Jewish religious observances.

Kabbalah emerged, after earlier forms of Jewish mysticism, in 12th to 13th century Southern France and Spain, becoming reinterpreted in the Jewish mystical renaissance of 16th-century Ottoman Palestine. It was popularised in the form of Hasidic Judaism from the 18th century forward. 20th-century interest in Kabbalah has inspired cross-denominational Jewish renewal and contributed to wider non-Jewish contemporary spirituality, as well as engaging its flourishing emergence and historical re-emphasis through newly established academic investigation.

Regarding Jewish mysticism there are many "Segulot". "Segulot" are spiritual powers that have the ability to influence reality in our world. However, the "Segulot" do not necessarily "must" work. When there is some trouble, the main thing is to rummage through our actions to know what transgressions brought us the trouble, "and teshuvah, tefillah and tzedakah (In English they are repentance, prayer and charity) pass the evil of the decree". But if you already do teshuvah, and pray with all your heart, and give tzedakah, especially to support the scholars, then surely it is good and right to also add the power of "Segulot" to give, so to speak, an additional "push" to each one to reach the salvation he needs.

Islamic mysticism

The consensus is that Islam's inner and mystical dimension is encapsulated in Sufism.

Classical Sufi scholars have defined Sufism as

[A] science whose objective is the reparation of the heart and turning it away from all else but God.

A practitioner of this tradition is nowadays known as a ṣūfī (صُوفِيّ), or, in earlier usage, a dervish. The origin of the word "Sufi" is ambiguous. One understanding is that Sufi means wool-wearer; wool wearers during early Islam were pious ascetics who withdrew from urban life. Another explanation of the word "Sufi" is that it means 'purity'.

Sufis generally belong to a halaqa, a circle or group, led by a Sheikh or Murshid. Sufi circles usually belong to a Tariqa which is the Sufi order and each has a Silsila, which is the spiritual lineage, which traces its succession back to notable Sufis of the past, and often ultimately to Muhammed or one of his close associates. The turuq (plural of tariqa) are not enclosed like Christian monastic orders; rather the members retain an outside life. Membership of a Sufi group often passes down family lines. Meetings may or may not be segregated according to the prevailing custom of the wider society. An existing Muslim faith is not always a requirement for entry, particularly in Western countries.

Mawlānā Rumi's tomb, Konya, Turkey

Sufi practice includes

  • Dhikr, or remembrance (of God), which often takes the form of rhythmic chanting and breathing exercises.
  • Sama, which takes the form of music and dance—the whirling dance of the Mevlevi dervishes is a form well known in the West.
  • Muraqaba or meditation.
  • Visiting holy places, particularly the tombs of Sufi saints, in order to remember death and the greatness of those who have passed.

The aims of Sufism include: the experience of ecstatic states (hal), purification of the heart (qalb), overcoming the lower self (nafs), extinction of the individual personality (fana), communion with God (haqiqa), and higher knowledge (marifat). Some sufic beliefs and practices have been found unorthodox by other Muslims; for instance Mansur al-Hallaj was put to death for blasphemy after uttering the phrase Ana'l Haqq, "I am the Truth" (i.e. God) in a trance.

Notable classical Sufis include Jalaluddin Rumi, Fariduddin Attar, Sultan Bahoo, Sayyed Sadique Ali Husaini, Saadi Shirazi, and Hafez, all major poets in the Persian language. Omar Khayyam, Al-Ghazzali, and Ibn Arabi were renowned scholars. Abdul Qadir Jilani, Moinuddin Chishti, and Bahauddin Naqshband founded major orders, as did Rumi. Rabia Basri was the most prominent female Sufi.

Sufism first came into contact with the Judeo-Christian world during the Moorish occupation of Spain. An interest in Sufism revived in non-Muslim countries during the modern era, led by such figures as Inayat Khan and Idries Shah (both in the UK), Rene Guenon (France), and Ivan Aguéli (Sweden). Sufism has also long been present in Asian countries that do not have a Muslim majority, such as India and China.

Indic religions

Hinduism

In Hinduism, various sadhanas (spiritual disciplines) aim at overcoming ignorance (avidya) and transcending one's identification with body, mind, and ego to attain moksha, liberation from the cycle of birth and death. Hinduism has a number of interlinked ascetic traditions and philosophical schools which aim at moksha  and the acquisition of higher powers. With the onset of the British colonisation of India, those traditions came to be interpreted in Western terms such as "mysticism", resulting in comparisons with Western terms and practices.

Yoga is a term for physical, mental, and spiritual practices or disciplines which aim to attain a state of permanent peace. Various traditions of yoga are found in Hinduism, Buddhism, and Jainism. The Yoga Sūtras of Patañjali define yoga as "the stilling of the changing states of the mind", culminating in the state of samadhi.

Classical Vedanta gives philosophical interpretations and commentaries of the Upanishads, a vast collection of ancient hymns. At least ten schools of Vedanta are known, of which Advaita Vedanta, Vishishtadvaita, and Dvaita are the best known. Advaita Vedanta, as expounded by Adi Shankara, states that there is no difference between Atman (the world-soul) and Brahman (the divine). The best-known subschool is Kevala Vedanta or mayavada as expounded by Adi Shankara. Advaita Vedanta has acquired a broad acceptance in Indian culture and beyond as the paradigmatic example of Hindu spirituality. In contrast Bhedabheda-Vedanta emphasizes that Atman and Brahman are both the same and not the same, while Dvaita Vedanta states that Atman and God are fundamentally different. In modern times, the Upanishads have been interpreted by Neo-Vedanta as being "mystical".

Various Shaivist, Shakta and Tantric traditions are strongly nondualistic, among them Kashmir Shaivism and Sri Vidya.

Tantra

Tantra is the name given by scholars to a style of meditation and ritual which arose in India no later than the fifth century AD. Tantra has influenced the Hindu, Bön, Buddhist, and Jain traditions and spread with Buddhism to East and Southeast Asia. Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm. The Tantric aim is to sublimate (rather than negate) reality. The Tantric practitioner seeks to use prana (energy flowing through the universe, including one's body) to attain goals which may be spiritual, material or both. Tantric practice includes visualisation of deities, mantras and mandalas. It can also include sexual and other (antinomian) practices.

Sikhism and Sant Philosophy

Guru Nanak and Bhai Mardana

Mysticism in the Sikh faith began with its founder, Guru Nanak, who, from his childhood, had profound mystical experiences. Guru Nanak stressed that God must be seen with 'the inward eye', or the 'heart', of a human being. Guru Arjan, the fifth Sikh Guru, added works from various religions' mystics (bhagat) into the holy scriptures that would eventually become the Guru Granth Sahib.

The goal of Sikhism is to be one with God. Sikhs meditate as a means to progress towards enlightenment; devoted meditation, simran, is seen to enable communication between the Infinite and the finite human consciousness. There is no concentration on the breath (as in other Dharmic religions), but chiefly, the practice of simran consists of the remembrance of God through the recitation of the Divine Name. A frequent metaphor is that of mystics "surrendering themselves to the Lord's feet."

Buddhism

According to Paul Oliver, a lecturer at Huddersfield University, Buddhism is mystical in the sense that it aims at the identification of the true nature of our self, and live according to it. Buddhism originated in India, sometime between the 6th and 4th centuries BCE, but is now mostly practiced in other countries, where it developed into a number of traditions, the main ones being Therevada, Mahayana, and Vajrayana.

Buddhism aims at liberation from the cycle of rebirth by self-control through meditation and morally just behaviour. Some Buddhist paths aim at a gradual development and transformation of the personality toward Nirvana, like the Theravada stages of enlightenment. Others, like the Japanese Rinzai Zen tradition, emphasize sudden insight, but nevertheless also prescribe intensive training, including meditation and self-restraint.

Although Theravada does not acknowledge the existence of a theistic Absolute, it does postulate Nirvana as a transcendent reality which may be attained. It further stresses transformation of the personality through meditative practice, self-restraint, and morally just behaviour. According to Richard H. Jones, Theravada is a form of mindful extrovertive and introvertive mysticism, in which the conceptual structuring of experiences is weakened, and the ordinary sense of self is weakened. It is best known in the west from the Vipassana movement, a number of branches of modern Theravāda Buddhism from Burma, Cambodia, Laos, Thailand, and Sri Lanka, and includes contemporary American Buddhist teachers such as Joseph Goldstein and Jack Kornfield.

The Yogacara school of Mahayana investigates the workings of the mind, stating that only the mind (citta-mātra) or the representations we cognize (vijñapti-mātra), really exist. In later Buddhist Mahayana thought, which took an idealistic turn, the unmodified mind came to be seen as a pure consciousness, from which everything arises. Vijñapti-mātra, coupled with Buddha-nature or tathagatagarba, has been an influential concept in the subsequent development of Mahayana Buddhism, not only in India, but also in China and Tibet, most notable in the Chán (Zen) and Dzogchen traditions.

Chinese and Japanese Zen is grounded on the Chinese understanding of the Buddha-nature as one true's essence, and the two truths doctrine as a polarity between relative and Absolute reality. Zen aims at insight into one's true nature, or Buddha-nature, thereby manifesting Absolute reality in the relative reality. In Soto, this Buddha-nature is regarded to be ever-present, and shikan-taza, sitting meditation, is the expression of the already existing Buddhahood. Rinzai-zen emphasises the need for a break-through insight in this Buddha-nature, but also stresses that further practice is needed to deepen the insight and to express it in daily life, as expressed in the Three mysterious Gates, the Four Ways of Knowing of Hakuin, and the Ten Ox-Herding Pictures. The Japanese Zen-scholar D.T. Suzuki noted similarities between Zen-Buddhism and Christian mysticism, especially Meister Eckhart.

The Tibetan Vajrayana tradition is based on Madhyamaka philosophy and Tantra. In deity yoga, visualizations of deities are eventually dissolved, to realize the inherent emptiness of every-'thing' that exists. Dzogchen, which is being taught in both the Tibetan Buddhist Nyingma school and the Bön tradition, focuses on direct insight into our real nature. It holds that "mind-nature" is manifested when one is enlightened, being nonconceptually aware (rigpa, "open presence") of one's nature, "a recognition of one's beginningless nature". Mahamudra has similarities with Dzogchen, emphasizing the meditational approach to insight and liberation.

Taoism

Taoist philosophy is centered on the Tao, usually translated "Way", an ineffable cosmic principle. The contrasting yet interdependent concepts of yin and yang also symbolise harmony, with Taoist scriptures often emphasising the Yin virtues of femininity, passivity and yieldingness. Taoist practice includes exercises and rituals aimed at manipulating the life force Qi, and obtaining health and longevity. These have been elaborated into practices such as Tai chi, which are well known in the west.

Secularization of mysticism

Today there is also occurring in the West what Richard Jones calls "the secularization of mysticism". That is the separation of meditation and other mystical practices from their traditional use in religious ways of life to only secular ends of purported psychological and physiological benefits.

Scholarly approaches of mysticism and mystical experience

Types of mysticism

R. C. Zaehner distinguishes three fundamental types of mysticism, namely theistic, monistic, and panenhenic ("all-in-one") or natural mysticism. The theistic category includes most forms of Jewish, Christian, and Islamic mysticism and occasional Hindu examples such as Ramanuja and the Bhagavad Gita. The monistic type, which according to Zaehner is based upon an experience of the unity of one's soul, includes Buddhism and Hindu schools such as Samkhya and Advaita vedanta. Nature mysticism seems to refer to examples that do not fit into one of these two categories.

Walter Terence Stace, in his book Mysticism and Philosophy (1960), distinguished two types of mystical experience, namely extrovertive and introvertive mysticism. Extrovertive mysticism is an experience of the unity of the external world, whereas introvertive mysticism is "an experience of unity devoid of perceptual objects; it is literally an experience of 'no-thing-ness'." The unity in extrovertive mysticism is with the totality of objects of perception. While perception stays continuous, "unity shines through the same world"; the unity in introvertive mysticism is with a pure consciousness, devoid of objects of perception, "pure unitary consciousness, wherein awareness of the world and of multiplicity is completely obliterated." According to Stace such experiences are nonsensous and nonintellectual, under a total "suppression of the whole empirical content".

Stace argues that doctrinal differences between religious traditions are inappropriate criteria when making cross-cultural comparisons of mystical experiences. Stace argues that mysticism is part of the process of perception, not interpretation, that is to say that the unity of mystical experiences is perceived, and only afterwards interpreted according to the perceiver's background. This may result in different accounts of the same phenomenon. While an atheist describes the unity as "freed from empirical filling", a religious person might describe it as "God" or "the Divine".

Mystical experiences

Since the 19th century, "mystical experience" has evolved as a distinctive concept. It is closely related to "mysticism" but lays sole emphasis on the experiential aspect, be it spontaneous or induced by human behavior, whereas mysticism encompasses a broad range of practices aiming at a transformation of the person, not just inducing mystical experiences.

William James' The Varieties of Religious Experience is the classic study on religious or mystical experience, which influenced deeply both the academic and popular understanding of "religious experience". He popularized the use of the term "religious experience" in his "Varieties", and influenced the understanding of mysticism as a distinctive experience which supplies knowledge of the transcendental:

Under the influence of William James' The Varieties of Religious Experience, heavily centered on people's conversion experiences, most philosophers' interest in mysticism has been in distinctive, allegedly knowledge-granting "mystical experiences."

Yet, Gelman notes that so-called mystical experience is not a transitional event, as William James claimed, but an "abiding consciousness, accompanying a person throughout the day, or parts of it. For that reason, it might be better to speak of mystical consciousness, which can be either fleeting or abiding."

Most mystical traditions warn against an attachment to mystical experiences, and offer a "protective and hermeneutic framework" to accommodate these experiences. These same traditions offer the means to induce mystical experiences, which may have several origins:

  • Spontaneous; either apparently without any cause, or by persistent existential concerns, or by neurophysiological origins;
  • Religious practices, such as contemplation, meditation, and mantra-repetition;
  • Entheogens (psychedelic drugs)
  • Neurophysiological origins, such as temporal lobe epilepsy.

The theoretical study of mystical experience has shifted from an experiential, privatized, and perennialist approach to a contextual and empirical approach. The experientalist approach sees mystical experience as a private expression of perennial truths, separate from its historical and cultural context. The contextual approach, which also includes constructionism and attribution theory, takes into account the historical and cultural context. Neurological research takes an empirical approach, relating mystical experiences to neurological processes.

Perennialism versus constructionism

The term "mystical experience" evolved as a distinctive concept since the 19th century, laying sole emphasis on the experiential aspect, be it spontaneous or induced by human behavior. Perennialists regard those various experience traditions as pointing to one universal transcendental reality, for which those experiences offer the proof. In this approach, mystical experiences are privatised, separated from the context in which they emerge. Well-known representatives are William James, R.C. Zaehner, William Stace, and Robert Forman. The perennial position is "largely dismissed by scholars", but "has lost none of its popularity."

In contrast, for the past decades most scholars have favored a constructionist approach, which states that mystical experiences are fully constructed by the ideas, symbols and practices that mystics are familiar with. 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, and contemporary researchers of mysticism note that mystical experiences are shaped by the concepts "which the mystic brings to, and which shape, his experience". What is being experienced is being determined by the expectations and the conceptual background of the mystic.

Richard Jones draws a distinction between "anticonstructivism" and "perennialism": constructivism can be rejected with respect to a certain class of mystical experiences without ascribing to a perennialist philosophy on the relation of mystical doctrines. One can reject constructivism without claiming that mystical experiences reveal a cross-cultural "perennial truth". For example, a Christian can reject both constructivism and perennialism in arguing that there is a union with God free of cultural construction. Constructivism versus anticonstructivism is a matter of the nature of mystical experiences while perennialism is a matter of mystical traditions and the doctrines they espouse.

Contextualism and attribution theory

The perennial position is now "largely dismissed by scholars", and the contextual approach has become the common approach. Contextualism takes into account the historical and cultural context of mystical experiences. The attribution approach views "mystical experience" as non-ordinary states of consciousness which are explained in a religious framework. According to Proudfoot, mystics unconsciously merely attribute a doctrinal content to ordinary experiences. That is, mystics project cognitive content onto otherwise ordinary experiences having a strong emotional impact. This approach has been further elaborated by Ann Taves, in her Religious Experience Reconsidered. She incorporates both neurological and cultural approaches in the study of mystical experience.

Neurological research

Neurological research takes an empirical approach, relating mystical experiences to neurological processes. This leads to a central philosophical issue: does the identification of neural triggers or neural correlates of mystical experiences prove that mystical experiences are no more than brain events or does it merely identify the brain activity occurring during a genuine cognitive event? The most common positions are that neurology reduces mystical experiences or that neurology is neutral to the issue of mystical cognitivity.

Interest in mystical experiences and psychedelic drugs has also recently seen a resurgence.

The temporal lobe seems to be involved in mystical experiences, and in the change in personality that may result from such experiences. It generates the feeling of "I", and gives a feeling of familiarity or strangeness to the perceptions of the senses. There is a long-standing notion that epilepsy and religion are linked, and some religious figures may have had temporal lobe epilepsy (TLE).

The anterior insula may be involved in ineffability, a strong feeling of certainty which cannot be expressed in words, which is a common quality in mystical experiences. According to Picard, this feeling of certainty may be caused by a dysfunction of the anterior insula, a part of the brain which is involved in interoception, self-reflection, and in avoiding uncertainty about the internal representations of the world by "anticipation of resolution of uncertainty or risk".

Mysticism and morality

A philosophical issue in the study of mysticism is the relation of mysticism to morality. Albert Schweitzer presented the classic account of mysticism and morality being incompatible. Arthur Danto also argued that morality is at least incompatible with Indian mystical beliefs. Walter Stace, on the other hand, argued not only are mysticism and morality compatible, but that mysticism is the source and justification of morality. Others studying multiple mystical traditions have concluded that the relation of mysticism and morality is not as simple as that.

Richard King also points to disjunction between "mystical experience" and social justice:

The privatisation of mysticism—that is, the increasing tendency to locate the mystical in the psychological realm of personal experiences—serves to exclude it from political issues as social justice. Mysticism thus becomes seen as a personal matter of cultivating inner states of tranquility and equanimity, which, rather than seeking to transform the world, serve to accommodate the individual to the status quo through the alleviation of anxiety and stress.

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