6.3 KiB
| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Mystical or religious experience | 3/11 | https://en.wikipedia.org/wiki/Mystical_or_religious_experience | reference | science, encyclopedia | 2026-05-05T04:31:59.266126+00:00 | kb-cron |
Transcendentalism was an early 19th-century liberal Protestant movement, which was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume. The Transcendentalists emphasised an intuitive, experiential approach of religion. Following Schleiermacher, an individual's intuition of truth was taken as the criterion for truth. In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking. They also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.
==== Theosophical Society ====
The Theosophical Society was formed in 1875 by Helena Blavatsky, Henry Steel Olcott, William Quan Judge and others to advance the spiritual principles and search for Truth known as Theosophy. The Theosophical Society has been highly influential in promoting interest, both in west and east, in a great variety of religious teachings:
No single organization or movement has contributed so many components to the New Age Movement as the Theosophical Society ... It has been the major force in the dissemination of occult literature in the West in the twentieth century. The Theosophical Society searched for 'secret teachings' in Asian religions. It has been influential on modernist streams in several Asian religions, notably Hindu reform movements, the revival of Theravada Buddhism, and D.T. Suzuki, who popularized the idea of enlightenment as insight into a timeless, transcendent reality. Another example can be seen in Paul Brunton's A Search in Secret India, which introduced Ramana Maharshi to a western audience.
==== Orientalism and the "pizza effect" ====
The interplay between western and eastern notions of religion is an important factor in the development of modern mysticism. In the 19th century, when Asian countries were colonialised by western states, a process of cultural mimesis began. In this process, Western ideas about religion, especially the notion of "religious experience" were introduced to Asian countries by missionaries, scholars and the Theosophical Society, and amalgamated in a new understanding of the Indian and Buddhist traditions. This amalgam was exported back to the West as 'authentic Asian traditions', and acquired a great popularity in the west. Due to this western popularity, it also gained authority back in India, Sri Lanka and Japan. The best-known representatives of this amalgamated tradition are Annie Besant (Theosophical Society), Swami Vivekenanda and Sarvepalli Radhakrishnan (Neo-Vedanta), Anagarika Dharmapala, a 19th-century Sri Lankan Buddhist activist who founded the Maha Bodhi Society, and D.T. Suzuki, a Japanese scholar and Zen Buddhist. A synonymous term for this broad understanding is nondualism. This mutual influence is also known as the pizza effect.
=== Criticism of the notion of "experience" as insufficient for worldwide viewpoints === The notion of "experience", however, has been criticized in religious studies today. Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences. The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by "cleaning the doors of perception", would be an overwhelming chaos of sensory input without coherence. Constructivists such as Steven Katz reject any typology of experiences since each mystical experience is deemed unique. Other critics point out that the stress on "experience" is accompanied with favoring the atomic individual, instead of the shared life of the community. It also fails to distinguish between episodic experience, and mysticism as a process, that is embedded in a total religious matrix of liturgy, scripture, worship, virtues, theology, rituals and practices. 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. The American scholar of religion and philosopher of social science Jason Josephson Storm has also critiqued the definition and category of religious experience, especially when such experiences are used to define religion. He compares the appeal to experience to define religion to failed attempts to defend an essentialist definition of art by appeal to aesthetic experience, and implies that each category lacks a common psychological feature across all such experiences by which they may be defined.
== Characteristics ==
=== William James - mystical and religious experience === James emphasized the personal experience of individuals, and describes a broad variety of such experiences in The Varieties of Religious Experience. He considered the "personal religion" to be "more fundamental than either theology or ecclesiasticism", and defines religion as
...the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. According to James, mystical experiences have four defining qualities: