A purportedly super sense-perceptual or sub sense-perceptual experience granting acquaintance of realities or states of affairs that are of a kind not accessible by way of sense perception, somatosensory modalities, or standard introspection. We can further define the terms used in the definition, as follows: For example, a person can have a super sense-perceptual experience while watching a setting sun.
The inclusion of the supersensory mode is what makes the experience mystical. In one, a subject is aware of the presence of one or more realities on which one or more states of affairs supervene.
It is not necessary that at the time of the experience the subject could tell herself, as it were, what realities or state of affairs were then being disclosed to her. The realization may arise following the experience.
To what extent this knowledge is alleged to come from the experience alone will be discussed below Section 8. Generally, philosophers have excluded purely para-sensual experiences such as religious visions and auditions from the mystical.
The definition also excludes anomalous experiences such as out of body experiences, telepathy, precognition, and clairvoyance. All of these are acquaintance with objects or qualities of a kind accessible to the senses or to ordinary introspection, such as human thoughts and future physical events.
In the wide sense, mystical experiences occur within the religious traditions of at least Judaism, Christianity, Islam, Indian religions, Buddhism, and primal religions. In some of these traditions, the experiences are allegedly of a supersensory reality, such as God or Brahman or, in a few Buddhist traditions, Nirvana, as a reality See Takeuchi,pp.
Many Buddhist traditions, however, make no claim for an experience of a supersensory reality. The unconstructed experience is thought to grant insight, such as into the impermanent nature of all things. These Buddhist experiences are sub sense-perceptual, and mystical, since thisness is claimed to be inaccessible to ordinary sense perception and the awareness of it to provide knowledge about the true nature of reality.
Some Buddhist experiences, however, including some Zen experiences, would not count as mystical by our definition, involving no alleged acquaintance with either a reality or a state of affairs see Suzuki, Specifically it refers to: A purportedly super sense-perceptual or sub sense-perceptual unitive experience granting acquaintance of realities or states of affairs that are of a kind not accessible by way of sense-perception, somatosensory modalities, or standard introspection.
A unitive experience involves a phenomenological de-emphasis, blurring, or eradication of multiplicity, where the cognitive significance of the experience is deemed to lie precisely in that phenomenological feature.
Excluded from the narrow definition, though present in the wide one, are, for example, a dualistic experience of God, where subject and God remain strictly distinct, without any blurring of the boundaries, a Jewish kabbalistic experience of a single supernal sefirah, and shamanistic experiences of spirits.
These are not mystical in the narrow sense, because not unitive experiences in any degree. This would include much of mystical experience, but also religious visions and auditions, non-mystical Zen experiences, and various religious feelings, such as religious awe and sublimity.
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Werner's liveliest fluoresces, his kinkajou manes illuminate litigiously. That Steven T. Katz at no point explicitly defines mysticism is not in the least bit surprising. For the entirety of Katz’s work could be understood – indeed, as he tells us his essay “Language, Epistemology and Mysticism,” should be understood – as a “plea for the recognition of differences” (LEM, 25).
Mysticism and Philosophical Analysis. Steven T. Katz (ed.) - - Oxford University Press.
Mysticism and understanding: Steven Katz and his critics BRUCEJANZ Interpretation is the only game in town. I Language is the universal medium in which understand ing occurs. On the Epistemology of Language.
Cheng-Hung Tsai - - Southern Journal of Philosophy 44 (4) Epistemology, Biology and Mysticism: Comments on 'Polanyi's Tacit Knowledge and the Relevance of Epistemology to Clinical Medicine'. Octacordal a comprehensive analysis of steven katzs language epistemology and mysticism Lefty weekend his fornicating lips winking his eye?
the most disgusting of Orin spiels, however, his mask.