Oxford Research Encyclopedia of Religion
September 3, 2015
Michael Stoeber
6 citations
The comparative study of mysticism began in the mid-19th century as the word 'mysticism' took on a modern substantive meaning, shifting from the traditional Greek Christian adjective 'mystikos'—which qualified rituals, scriptures, and theology as contexts for encountering the Divine—to an emphasis on personal experience of ultimate Reality. Early 20th-century scholarship focused on psychology and phenomenology, describing mystical experience as an altered state of consciousness with common features, influencing perennialist and essentialist views. These views argued that a pure consciousness-experience of undifferentiated unity is core to all mysticism, but faced reaction from contextualist or constructivist perspectives stressing sociocultural determination. Later scholarship qualified contextualism, broadened the field beyond epistemology and neuroscience to include feminist concerns, erotic elements, transpersonal psychology, and new comparative theology.
Oxford Research Encyclopedia of Religion
December 23, 2019
William Thompson-Uberuaga
Christian theology should be interested in mysticism because mystics witness the experiential source of doctrine and theology. The article explores modern pioneers who emphasize a “turn to experience” and view mysticism as the originary and paradigmatic source of theology, not merely a subordinate element. Mysticism may be expressed through art, prophetic justice, or humble love, not only classic writings. Forms include kingdom-centered, Logos, spousal, and participative mysticism, all related to Jesus. The relationship between theology and mysticism is mutual but asymmetrical, with mysticism as the foundational source. Spirituality, as the Spirit’s work, can become radically transformative mysticism. Christian mysticism must continually integrate challenges from historical transitions—cosmocentric, biblical, classical, medieval, modern, postmodern, and ecological—to remain paradigmatic for theological exploration.
Oxford Research Encyclopedia of Religion
August 31, 2021
Sarah Shaw
Meditation, historically central to many Buddhist traditions and once reserved for monastics, has become mainstream in both religious and secular contexts, including clinical and mindfulness-based therapies. The term "meditation" covers a range of activities beyond seated practice, such as walking, eating, devotional practices, offerings, prostrations, listening to teaching, debate, and chanting. In Buddhism, these are considered interdependent and mutually supportive, often selected and taught according to individual temperament and stage of practice. Buddhist traditions have adapted creatively to local customs, resulting in great diversity in meditative practice.
Oxford Research Encyclopedia of Religion
April 26, 2018
Clark Chilson
Naikan is a self-reflective meditation practice founded by Yoshimoto Ishin, derived from a lay Shin Buddhist practice called mishirabe. It involves reflecting on three questions about one's relationship with a significant other: what one received, what one gave back, and what troubles one caused. The practice has two forms: intensive Naikan, done continually for a week at a training center, and daily Naikan, integrated into everyday routine. Today it is the most popular psychotherapeutic method originating in Buddhism in Japan, used for problem-solving, employee training, self-awareness, and spiritual awakening. The method is the same whether for therapeutic or self-developmental purposes.
Oxford Research Encyclopedia of Religion
August 31, 2016
Stuart Sarbacker
Rudolf Otto's concept of the "numinous," developed in his 1923 work The Idea of the Holy, describes the non-rational aspects of religious experience—a mysterious terror and awe (Mysterium tremendum et fascinans) and majesty in the presence of that which is "entirely other" and inexpressible through language. Otto argued that understanding the numinous requires drawing on one's own religious sentiments, a point later contested by secular scholars. His theory influenced Carl Jung, Mircea Eliade, and Ninian Smart, shaping the academic study of religion. Eliade's concept of the sacred derived from Otto's "holy," while Smart applied the numinous in his dimensional analysis and two-pole theory of religious experience. The term has entered common English usage.