Mystical Experiences, Essay Example

James uses the terms ineffability, noetic quality, transiency, and passivity to describe mysticism in religious experience. With regards to ineffability, James’ classification of the state of mind is negative for its contents are hard to comprehend, thus defying expression. The fact that the state of mind defies expression indicates that the mysticism of the same can only be experienced directly, for it is the only way an individual would experience the feeling. For the case of noetic quality, mystical state experiences also stand out as states of knowledge to those experiencing them. Noetic quality states are those that are yet to be explored by the intellects, yet they are revelations, illuminations, and inarticulate. Transience-wise, sustenance of mystical states turns out to be short-term, indicating that they can only be reproduced in memory upon fading. However, with recurrence, there is guaranteed continuous development that brews importance and richness. With passivity, voluntary operations facilitate the onset of mystical states; however, once consciousness kicks in, the mystic realizes that their will must have been suspended or hijacked by a higher power. James notes that a superior power uniqueness links alternative personalities like mediumistic trance, automatic writing, or prophetic speech with mystical state phenomena. In the alternative of secondary personality conditions, when pronounced well, the memory of the phenomenon may be vague, thus being of no importance to the inner life.

The various typical examples of mystical states of experiences. A formula’s or a maxim’s sense of significance that sweeps over one can be described as the simplest rudiment of mystical experiences (James, 1902). It is through a monk’s recitation of the creed on the forgiveness of sins that the mystic experience a new understanding of the scripture and its in-depth significance that gets inspired by musical sounds, odors, land, and sea light effects. James associates poems with the same depth of understanding get achieved with the age of a mystic.

In addition, James argues that recurrent phenomena inspire a feeling that a similar occurrence had happened before. The youths experience such dreamy states that they cannot comprehend what they see even though the feeling may feel familiar. Nature thus plays a vital role in necessitating the recollection of mystical moods. As James describes, Malwida von Meysenbug was a German idealist who, upon visiting the seashores at various stages of his life, experienced a deeper meaning and feeling that when he knelt down to pray, he fully understood the meaning of prayers.

Religious-wise, the Christians, Mohammedans, Buddhists, and Hindus have cultivated the mystical consciousness systematically. Yoga, for instance, is India’s way of mystical insight whereby a person gets to connect with the divine. Yoga is characterized by moral discipline, intellectual concentration, breathing, posture, and diet, thus enabling the yogi to experience mystical feelings and understanding that non-yogis cannot. The knowledge that surpasses reasoning can only get achieved when a person’s mind is in a superconscious state. An illumination of a person’s character occurs duringSamadhi, whereby through the enlightenment achieved, he acquires the status of a saint, prophet, or sage (James, 1902). Among the Buddhists, dhyana is the most prominent word with regard to higher states of reflection. The concentration of mind; a satisfying sense of unity; indifference and self-consciousness; and perfection of self-consciousness, memory, and indifference are the four stages recognized in dhyana. The mystical traditions in the Mohammedan world are upheld by the dervish bodies and the Sufi sect. As Sufis have it, the heart gets detached from ungodly things through meditation, thus transforming the soul.

The method by the Sufis inspires mystical experiences through sensations. Embracers of the Sufi doctrine are able to achieve the prophetic status, thus endowing the person with enhanced qualities beyond one’s understanding. The knowledge obtained through Sufism is one that gets contracted through sensations similar to God’s knowledge which is intuitive.

Mystics also exist in the Christian world. Orison’s practice by Christian mystics helps them achieve higher levels of experience with God. The outer sensations detachment by imagining holy scenes is important as only then will one achieve absolute concentration with regards to orison. Mono-ideism is the sole semi-hallucinatory discipline that allows a Christian to attain mystical experiences and sensations, thus becoming prone to verbal description. While quoting St. John of the Cross, James indicates that dark contemplation helps mystics achieve the “union of love” level (James 1902). The mystic range of consciousness is characterized by optimism, pantheistic, and anti-naturalistic. Mystical states thus are authoritative to those within and not without. Thus, for beholders, mystical states cannot be withdrawn from them irrespective of the nature of force applied because it would be hand to change the minds of mystics.

However, mystics are not entitled to demanding non-mystics acknowledge their strange experiences. Religion and traditions fully immortalize mysticism absolutely. With regards to tradition and religion, pessimism, paranoia, dreadful meanings, and delusional insanity are among the diabolical mysticism that surfaces, thus getting out of hand in the world of sense. Such experiences can only be examined through thorough empirical methods to ascertain their value and significance. The people outside the mysticism are not thus entitled to mystic beliefs and upholding of beliefs, but those within are entitled to acknowledge what should and should not be believed. James concludes by indicating that the fact that mysticisms hold mystical states does not mean that it is authoritative, but they tender their hypothesis, which is accepted on a voluntary basis and not otherwise.

Personal Connection

The topic of mystic experiences has a personal connection. As a Christian, I find it hard to contemplate other beliefs of other religions. It is confusing how one should behave when in the presence of diverse people who are so deep in their religious ways. Most of the people who have an easy experience with regards to interacting with people from all walks of life are usually those who subscribe to no religion or are open to the temporary upholding of others’ mystical beliefs. From a personal capacity, I have experienced the mystical authoritativeness concerning the mystical state. Upon associating myself with a group of people who were discussing matters to do with their religions, I saw it fit to give some attention. The speaker, who was the leader of the group, was convincing his congregants how their religion was exceptional in comparison to others. A visitor who had joined or perhaps visited the group was asked to identify his religion. Once he did, the speaker started to talk the visitor out of it by imploring him to join them so that he may achieve divine intervention. I pretended to be among them, for I did not like to have any confrontation with the speaker.

Additionally, like religion, tradition is key in the cultivation of mystical beliefs. My place of birth has been influential in my stand on religious matters, even though I have been tempted to question my faith. A person embraces and observes what he/she finds the society does. My society believes in God, and despite similar experiences elsewhere, I have come to learn that people worship and do things differently. Some distinctive activities that are evident are the kind of baptism, type of marriage, and mode of dressing. Nature thus plays a vital role in necessitating the recollection of mystical moods.

Initial Thoughts on Mystical Experiences

Mysticism seemed like a new topic, yet from an in-depth reading, I came to comprehend the particulars. I presumed that the topic would be about myths, which are not far from beliefs. It is thus certain that mysticism holds different meanings depending on the nature of experiences and traditions one subscribes to. What scares me about the critical essay is how James contemplates all the various beliefs acknowledged by various religions. James notes that a superior power uniqueness links alternative personalities like mediumistic trance, automatic writing, or prophetic speech with mystical state phenomena. The fact that the knowledge that surpasses reasoning can only get achieved when a person’s mind is in a superconscious state is very outrageous, given that I have never come to such a realization before. Having read the critical essay, I concur with James that non-mystics should not be demanded to subscribe to a particular belief or reasoning for doing so will be associated with being authoritative to outsiders.