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1996 Brian D. Josephson
The following few chapters are concerned with the problem of consciousness. Their authors do not subscribe to the conventional view that consciousness is ‘just another problem’, to be tackled in a somewhat similar way to the way that science has tackled problems in the past. They believe, and argue in the following, that including conscious experience within the scope of science will involve...
Method & Theory in the Study of Religion 1996 Dan Merkur 1 citation
Abstract For the Scandinavian tradition of the history of religions, in which I was trained, not the numinous, but the experience of the numinous is the sui generis subject matter of the discipline; and historians routinely emphasize the experiential aspects of religions. The better to understand religious experience, I work interdisciplinarily with psychoanalysis. Freud's treatment of group...
Theology and Sexuality 1996 Chuck MacKnee 6 citations
The nine-category phenomenological typology of mystical peak experiences proposed by Pahnke (1980) was used to construct a framework for understanding and relating peak potentials for sexuality and spirituality. Examples from mystics—St Catherine of Siena, St John of the Cross and St Teresa of Avila—demonstrate the erotic connectedness they experienced in spiritual peaks. It is proposed that...
Humanitas 1996 Charles Warren Burchfield, Patrick Neal Fuller
This essay explores Eric Voegelin's recovery of pre-modern experiences as the basis of his own theory of knowledge.It divides roughly into five parts: the first distinguishes between Voegelin's "mystical" epistemology and the intentionalist epistemological theories of modernity; the second finds his mystical epistemology to be rooted in experience of faith and love as symbolized by the...
Revue des sciences religieuses 1996 Roland Sublon
Our aim is to place the fonction of pleasure in the context of theoretical elaboration. For Plato and Aristotle this function is linked to the contemplation of principles. We have taken this into account in this study bearing on ethics and politics and have identified it in relation to the mystical experience. The mystical experience, far from being reduced to the privileges reserved to a...
Journal of Near-Death Studies 1996 Gracia Fay Ellwood 1 citation
This essay presents various interpretative frameworks for pain ful near-death experiences (NDEs).It describes Bruce Greyson and Nancy Evans Bush's three-part typology of inverted NDEs, everlasting void expe riences, and hellish experiences, suggesting a further breakdown of the latter into entity-centered and fire-centered.A potential fourth category is the em pathetic life review.As a...
Pharmacology, Biochemistry, and Behavior January 1996 Danuta Marona‐lewicka, G S Rhee, J E Sprague et al.
The present study was designed to characterize further the rewarding and aversive properties of 3,4-methylenedioxymethamphetamine (MDMA), the alpha-ethyl homologue of MDMA (MBDB), fenfluramine, and the selective serotonin releasing agent 5-methoxy-6-methyl-2-aminoindan (MMAI) using the conditioned place preference paradigm (CPP). Extracellular dopamine (DA) and its metabolite DOPAC were also...
Theological Studies December 1, 1995 Dennis D. Martin 3 citations
Pour William James, la passivite est une des quatre caracteristiques du mysticisme. Pour les premiers catholiques modernes, l'accent mis sur la receptivite affective pouvait facilement se transformer en une defense de la passivite assimilee a une forme de protestantisme. L'A. applique le theme de la passivite aux ecrits de deux mystiques chartreux du XIII e siecle: Hugues de Balma et Guigo de...
September 14, 1995 Denys Turner
For the medieval mystical tradition, the Christian soul meets God in a 'cloud of unknowing', a divine darkness of ignorance. This meeting with God is beyond all knowing and beyond all experiencing. Mysticisms of the modern period, on the contrary, place 'mystical experience' at the centre, and contemporary readers are inclined to misunderstand the medieval tradition in 'experientialist' terms....
Journal of Religion and Health September 1, 1995 C H Rosik
This study examines the process of unifying consciousness as described in the Christian mystical tradition and in the psychological treatment of dissociative identity disorder (DID). A comparison of the experience of the self in the contemplative and the DID patient is also undertaken to emphasize points of continuity. The present analysis proposes that differentiating first-order dissociation...