This viewpoint reconceptualizes mysticism and fundamentalism as brain network disorders, with psychedelics like psilocybin, lysergic acid diethylamide, and N,N-dimethyltryptamine offering potential to modulate these states. By disrupting rigid neural patterns, psychedelics may foster cognitive flexibility, challenge inflexible belief systems, and offer therapeutic value for extremism and mental...
“Love’s deepest abyss is her most beautiful form,” so claims Hadewijch of Antwerp, the great medieval Flemish mystic. This strange and alluring idea, shared by many of the apophatic tradition, reflects the sense that the abyssal (sometimes conceived of as a void, a desert, or darkness) is essential to the work of love, and that love can only be known by relinquishing the narrow conception of...
This paper explores the phenomenology of mystical experiences and its philosophical implications. The focus will be on defending Alston’s view that there are perceptual kinds of mystical experiences, a view that has been historically prominent. In Christian mystical tradition the most influential discussions on spiritual senses were led by Origen and respected theologians like Karl Rahner and...
WThis paper extends the concept of literary tzimtzum from Hasidic mystical pedagogy to medical hermeneutics, proposing that the patient-physician encounter can be understood through the lens of parabolic interpretation. Drawing on the Alter Rebbe's theory of meshalim as forms of divine contraction that make infinite meaning accessible to finite consciousness [1], this study argues that patients...
Curricula have traditionally been concerned with proposing intentions and expectations for the teaching and learning of knowledge. What if curriculum conversed not only with the known, but the unknowable—with mystery? In this work, I investigate mystic traditions to learn about mystery. I come to a characterization of mystery as the dialectical condition of knowing while at the same time not...
Consciousness is traditionally viewed as a by-product of neurophysiological processes. This work proposes an alternative hypothesis: consciousness is not an epiphenomenon of the brain, but a manifestation of a universal spiritual field — the soul of the Universe. The study integrates concepts from quantum physics, information theory, phenomenology, and transpersonal psychology to offer a...
TeosofiJune 15, 2025Kholid Al Walid, Waode Zainab Zilullah Toresano, Rosmaria Syafariyah Widjayanti et al.
This paper investigates the philosophical and mystical concept of ‘Ālam al-Mithāl (The Imaginal World) in Islamic thought as analternative framework for understanding religious experience. Despite the acknowledgement of its importance, contemporary discourse has yet to undertake a systematic philosophical inquiry into how ‘Ālam al-Mithāl, as a spiritual epistemology, provides rational grounds...
Mystical religious experiences typically purport to engage with the transcendent and often claim to involve encounters with spiritual entities or a detachment from the material world. Daoism diverges from this paradigm. This paper examines Daoist mystical experiences of bodily transformations and explores their epistemological implications. Specifically, we defend the justificatory power of...
This article argues that Latour’s concepts of actor-networks and modes of existence make room for a different participatory approach to mystical experiences (MEs), as well as religious experience more broadly, that interprets them as participatory events rather than as the inner experiences of an isolated subject. This alternative Latourian approach to MEs neither assumes the a priori presence...
This study presents a philosophical and theoretical overview of the process by which "geography and spiritual growth converge” in the construction of sacrality and experience of transcendence in the aniconic mountain sacredscapes of the world. Parallel concepts such as apophasis and archetypicality are explored in order to emphasise their points of convergence, it is supported by a literature...