scholarly journals POSITIVE DISINTEGRATION IN MYSTICAL EXPERIENCES: A PSYCHOLOGICAL STUDY OF MURIEL MAUFROY’S RUMI’S DAUGHTER

2019 ◽  
Vol 58 (2) ◽  
pp. 97-105
Author(s):  
Muhammad Imran ◽  
Muhammad Hussain
Keyword(s):  
Mystical Experience ◽  
Personality Development ◽  
Psychological Study ◽  
Religious Traditions ◽  
Mystical Union ◽  
Level Of Consciousness ◽  
Positive Disintegration ◽  
Theory Of Positive Disintegration ◽  
Psychological Models ◽  
Mystical Experiences

The relationship between psychology and mysticism has gained a great deal of currency over the years. Various psychological models have provided theoretical foundations allowing the researchers to grasp profound varieties and nuances in mystical experiences across cultures and religious traditions. This has, in fact, broadened the canvass for mystical studies. The current paper attempts to carry out a psychological analysis of mystical experience of a character (mystic) named Kimya in Muriel Maufroy’s novel “Rumi’s Daughter”. The study carries out an analysis of how the mystic’s experience of the Divine can be translated in terms of a psychological process of personality disintegration initiated by a conflict, deconstruction of preconceived notions and beliefs and ultimately leading towards secondary integration of personality. Kazimierz Dabrowski’s theory of positive disintegration is employed as a framework to analyse her spiritual encounter. Through a minute textual analysis of the novel, the research reveals certain parallels between the process of personality development and mystical experience. It confirms the contention that the culmination of mystical union underlies psychological wellbeing and serenity on the part of mystic. The study also shows that mystics are those rare individuals who are capable of reaching the final level of personality development characterised by self-autonomy and higher level of consciousness.

scholarly journals PSYCHOLOGICAL ANALYSIS OF MYSTICAL EXPERIENCES IN HERMAN HESSE’S SIDDHARTHA

2018 ◽  
Vol 3 (2) ◽  
pp. 66
Author(s):  
Muhammad Imran ◽  
Abdul Ghaffar Bhatti ◽  
Rana Tahir Naveed
Keyword(s):  
Personal Development ◽  
Mystical Experience ◽  
Personality Development ◽  
Spiritual Quest ◽  
Psychological Analysis ◽  
The Social ◽  
Psychic Disorders ◽  
Positive Disintegration ◽  
Theory Of Positive Disintegration ◽  
Mystical Experiences

This paper is an attempt to study Siddhartha’s spiritual quest for self-knowledge in psychological perspective. It is meant to explore how far and in what ways is the mystical experience on par with secondary integration of personality that occurs only in the wake of the disintegration of several existing psychological structures. The protagonist’s act of overcoming ego-consciousness and disassociating himself with the social labels and ultimately realizing his ‘self’ are analyzed psychologically using Kazimierz Dabrowski’s theory of positive disintegration as a conceptual framework. Herman Hesse’s novel Siddhartha is selected for the study, and textual analysis is employed as a tool to analyse the text culling the relevant passages as evidence. The study reveals that the protagonist of the novel achieves higher level of personality development and the previously held assumptions which confuse spirituality with psychic disorders are overruled. It also asserts the validity of mystical experiences as higher form of consciousness yielding wisdom allowing mystics to transcend the temporal cum spatial barriers thereby elevating to the level of humanity. This paper suggests that the study of different mystical traditions may well lead to one’s personal development and may prove a step towards gaining maturity.Keywords: Mysticism, mystical experience, self-realization, positive disintegration, secondary integration.  Cite as: Imran, M., Bhatti, A. G., & Naveed, R.T. (2018). Psychological analysis of mystical experiences in Herman Hesse’s Siddhartha. Journal of Nusantara Studies, 3(2), 66-79. http://dx.doi.org/10.24200/jonus.vol3iss2pp66-79

scholarly journals Psychological Study of Islamic Mysticism in Elif Shafak's The Forty Rules of Love

2020 ◽  
Vol V (II) ◽  
pp. 83-92
Author(s):  
Muhammad Imran ◽  
Nazakat ◽  
Adil Khan
Keyword(s):  
Emotional Development ◽  
Mystical Experience ◽  
Literary Text ◽  
The Other ◽  
Psychological Perspective ◽  
Psychological Study ◽  
Positive Disintegration ◽  
Theory Of Positive Disintegration ◽  
Human Psyche ◽  
Mystical Experiences

Mysticism presents, amidst others, a unique worldview to unfold the cosmic mysteries through experiential ways, often rendering mystical experiences somewhat subjective and elusive. This makes it highly pertinent to delve into the human psyche, which is the fountainhead of such experiences. Psychology offers theoretical tools, thereby enabling researchers to resolve riddles at one hand and enriching their understanding on the other. It is almost in the same vein that the current research is carried out, namely analyzing mystical experience from a psychological perspective. The paper contends that the culmination of a mystic's experience of the Divine is equated with his psychological wellbeing and emotional development. Drawing on Kazimierz Dabrowski's theory of positive disintegration, the researchers study a literary text, The Forty Rules of Love, written by Elif Shafak. The findings of this research lead to a nullification of the confusion of mystical experiences with psychological disorders.

scholarly journals Union with the transcendent God in Philo and John’s Gospel

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
Pieter G.R. De Villiers
Keyword(s):  
New Testament ◽  
Mystical Experience ◽  
Human Relationship ◽  
Divine Presence ◽  
Genetic Link ◽  
Mystical Union ◽  
Contemporary Research ◽  
Divine Transcendence ◽  
Mystical Experiences ◽  
John's Gospel

This article analyses the experience of divine presence within an intimate divine-human relationship, as conceptualised in Philo’s writings, and compares this experience with mystical passages in John’s Gospel. The article explains their understanding of God and how the union with a transcendent God is mediated. The article investigates this union in terms of an underlying mystical pattern that existed in the 1st century CE. The pattern explains similarities of Philo’s works with John’s Gospel that indicates the former’s mystical nature. Special attention is given to Philo’s accounts because his own mystical experiences and views are relatively unknown in New Testament scholarship, whilst John’s Gospel is compared to show how this pattern existed within a Jewish-Christian setting. After an introduction to the relevance of mysticism in contemporary research on Philo and John, the article, without trying to establish any genetic link between Philo and John, evaluates the understanding of mystical union in the light of Philo’s own mystical experience and pronouncements. Then follows a discussion of Philo’s understanding of the divine longing for union with humanity despite the divine transcendence, with attention to the direct and indirect manner in which this union is mediated. Finally, similar motifs in John’s Gospel are investigated.

scholarly journals Both partners practicing orgasmic meditation report having a mystical-type experience: results using the Mystical Experience Questionnaire

F1000Research ◽  
2021 ◽  
Vol 10 ◽  
pp. 638
Author(s):  
Vivian Siegel ◽  
Benjamin Emmert-Aronson
Keyword(s):  
Mystical Experience ◽  
Quantitative Measure ◽  
Interrater Agreement ◽  
Group Index ◽  
Similar Activity ◽  
Religious Traditions ◽  
Meditative Practice ◽  
Mystical Experiences ◽  
Experience Questionnaire ◽  
Stimulation Of

Background: Practitioners in a variety of spiritual/religious traditions have described “mystical experiences”, defined by a common set of qualities. The “Mystical Experience Questionnaire” (MEQ30) provides a validated and quantitative measure of mystical experience, and has been used successfully to demonstrate that the hallucinogenic substance psilocybin triggers a mystical-type experience. Orgasmic Meditation (OM) is a structured, partnered meditative practice involving manual stimulation of the clitoris.  Although the partners in an OM have different roles (one is stroking, and the other is being stroked), both claim benefit from the practice. The aim of the current study is to use the MEQ30 to assess to what extent participants report mystical experiences during OM, and to what extent that experience is correlated between the partners.  Methods: In Study 1, 780 participants completed the MEQ30 with a single powerful OM in mind. In Study 2, 56 pairs of participants (both partners) completed the MEQ30 after their next OM. If the respondent had a score ≥60% of the maximum possible score on each of the four subscales of the MEQ30, this was considered a “complete” mystical experience.  Results: Respondents from Study 1 reported an MEQ total score of 3.35 (SD = 1.08), with 62% of respondents reporting a complete mystical experience.  Respondents from Study 2 reported an MEQ total score of 3.21 (SD = 0.92), with 23% reporting a complete mystical experience. We found strong relationships between MEQ total score and role (i.e., stroker or strokee), interrater agreement within-group index (aWG) = 0.46, and an even stronger relationship between partners and MEQ total score, aWG=0.71.  Conclusions: These findings suggest that OM can trigger a substantial mystical experience in both partners. Whether the brains of people who OM show similar activity changes to those having other mystical experiences awaits future study.

Contextualism, Decontextualism, and Perennialism

1998 ◽  
pp. 142-146
Author(s):  
Timothy A. Mahoney
Keyword(s):  
Religious Experience ◽  
Common Ground ◽  
Mystical Experience ◽  
Ultimate Reality ◽  
Religious Epistemology ◽  
Religious Traditions ◽  
Perennial Philosophy ◽  
The Common ◽  
Mystical Experiences ◽  
Central Claim

This paper addresses religious epistemology in that it concerns the assessment of the credibility of certain claims arising out of religious experience. Developments this century have made the world’s rich religious heritage accessible to more people than ever. But the conflicting religious claims tend to undermine each religion’s central claim to be a vehicle for opening persons to ultimate reality. One attempt to overcome this problem is provided by "perennial philosophy," which claims that there is a kind of mystical experience common to all religious traditions, an experience which is an immediate contact with an absolute principle. Perennialism has been attacked by "contextualists" such as Steven Katz who argue that particular mystical experiences are so tied to a particular tradition that there are no common mystical experiences across traditions. In turn, Robert Forman and the "decontextualists" have argued that a certain kind of mystical experience and process are found in diverse traditions, thereby supporting one of the key elements of perennialism. I review the contextualist-decontextualist debate and suggest a research project that would pursue the question of whether the common ground of the world’s mystical traditions could be expanded beyond what has been established by the decontextualists. The extension of this common ground would add credibility to the claims arising out of mystical experience.

Beyond Perennialism and Constructivism

2018 ◽  
Author(s):  
Ayon Maharaj
Keyword(s):  
Conceptual Framework ◽  
Common Core ◽  
Mystical Experience ◽  
Philosophy Of Religion ◽  
Analytic Philosophy ◽  
Cultural Conditioning ◽  
Mystical Experiences

This chapter draws upon Sri Ramakrishna’s teachings and mystical testimony in order to develop a new conceptual framework for understanding the nature of mystical experience. In recent analytic philosophy of religion, two approaches to mystical experience have been especially influential: perennialism and constructivism. While perennialists maintain that there is a common core of all mystical experiences across various cultures, constructivists claim that a mystic’s cultural conditioning plays a major role in shaping his or her mystical experiences. After identifying the strengths and limitations of these two positions, Maharaj argues that Sri Ramakrishna champions a “manifestationist” approach to mystical experience that provides a powerful dialectical alternative to both perennialism and constructivism. According to Sri Ramakrishna, mystics in various traditions experience different real manifestations of one and the same impersonal-personal Infinite Reality. Sri Ramakrishna’s manifestationist paradigm shares the advantages of both perennialism and constructivism but avoids their respective weaknesses and limitations.

scholarly journals TAMSIL METAFISIK DAN PENGALAMAN MISTIK DALAM SAJAK-SAJAK CINTA GANDRUNG KARYA A. MUSTOFA BISRI

Diksi ◽  
2015 ◽  
Vol 15 (1) ◽  
Author(s):  
Abdul Wachid B.S
Keyword(s):  
Mystical Experience ◽  
Verbal Expression ◽  
Language Play ◽  
Mystical Experiences

Mustofa Bisri's poetry belongs to the category of poetry that stars frommeaning itself but it is also composed from esthetic mystical experiences, It doesnot rely on the beauty of verbal expression and on language play only. Its estheticquality also lies on the images of esthetic mystical experiences reflected in hispoems. Even if translated into another language, the poems would not lose theesthetic quality.In accordance with the theory of poetry, the language used in the poemspossesses what is often called deceptive simplicity. And in his poems it is assumedto be the result of the basic nature of poetry, that is, indirect expression by way ofdisplacement of meaning, distortion of meaning, and creation of meaning.Keywords: poetry, mystical experience, esthetic quality.

Drawing out understanding

2015 ◽  
Vol 33 (3) ◽  
pp. 197-209
Author(s):  
Jennifer Eiserman ◽  
Heather Lai ◽  
Chelsea Rushton
Keyword(s):  
Middle School ◽  
Middle School Students ◽  
Personality Development ◽  
School Context ◽  
Gifted Students ◽  
School Students ◽  
Ongoing Research ◽  
Interdisciplinary Approaches ◽  
Positive Disintegration ◽  
Gifted Middle School Students

Dabrowski recognized that the creative process is important in the personality development of the gifted and talented. Given the intrinsically creative nature of learning in an arts- infused context, we hypothesize that interdisciplinary approaches to curriculum address the unique needs of the gifted. First, we will summarize Dabrowski’s theory of positive disintegration, providing a theoretical context to discuss an ongoing research project that engages gifted students in arts-based learning. We then briefly describe the implications of positive disintegration in the middle school context, and how art education can support this process. Finally, we describe how two arts integrated projects addressed the process of positive disintegration. In 2013, University of Calgary students in ART 307, “Applied concepts in art with children ages 6-12,” worked with gifted middle school students on an integrated art–social studies–science project called “When Fisher went to Skyland.” In this project, one class of Grade 6 students explored Iroquois culture and sky science through printmaking. In 2014, four classes of Grade 5 students worked with ART 307 students to enhance their understanding of electricity and magnetism through explorations using theatre games, creative movement and animation. We suggest that engaging gifted middle school students in the arts can be a means to facilitate alternative learning methodologies in all subject areas, and provide necessary support in personality development.

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