What is Mysticism?

an academic essay by Malgorzata Duszak

To collect several different definitions of “mysticism” and find one that reflects its nature the most does not strike the unprepared student as too complex of a task. Barely anyone involved in the study of religions does not have at least a glimpse of an idea of what “mysticism” definition should include. Phrases such as transcendent, captivating, extraordinary, or blissful all come to mind when trying to capture the essence of the mystical experience.

However, as one ventures into the “field” to seek out that one definition that embraces all that mysticism is, one immediately discovers that the task presents a series of difficulties. Firstly, there appears an enormous number of attempts to define it. Inge, a renowned scholar of mysticism, enumerated as many as twenty-six definitions. [1] Secondly, each of them approach mysticism from sometimes very different angles. Thirdly, and most confusingly, all the definitions contain an aspect of what mysticism standsfor making the task of picking the most appropriate one difficult. This paper aims to demonstrate briefly how various definitions capture a different element of mysticism. In the second part, it will discuss four characteristics of mystical experiences as proposed by James: ineffability, noetic quality, transiency and passivity.

First definition to consider understands mysticism to represent

…that attitude of mind which involves a direct, immediate, first-hand
intuitive apprehension of God. [2]

The above phrase “the direct apprehension” seems correct as mystics from almost every spiritual tradition describe being in the presence of the Divine directly. What about those religious tendencies, however, that do not include the belief in the divine and personal Being such as Buddhism or Taoism? The above definition could not in any way apply to the mystical experiences within these. Perhaps mysticism refers solely to the religions embracing God? Researching the subject, this certainly does not appear to be true. Tibetan Buddhism represents only one of the many examples full of the mystical trends with no God present. True as the above definition seems at the first glance, it does approach mysticism with a religious bias and therefore cannot win the title as the definition. The search should continue. This next description perceives mysticism as a

…theory,…, or view that considers reason to be incapable of discovering
or realizing the nature of ultimate truth, but at the same time believes in
the certitude of some other means of arriving at it. [3]

The concept of God has been resolutely replaced here with the more universal phrase “the ultimate truth”, which seems appropriate since mystics from various traditions do talk about accessing absolute knowledge beyond ordinary senses reality. [4] However, something feels missing. To merely state that mysticism reaches beyond reason to search for ultimate reality without mentioning the sense of oneness or union with it that follows appears insufficient. The mystics’ goal, as research reveals, is to recover and experience the soul’s unity with the divinity as well as with the entire creation and not merely to discover it as suggested by the definition. A Muslim mystic Rabi’a explains her encounter with God this way:

I have ceased to exist and have passed out of self. I am [sic] become
one with Him and am altogether His. [5]

This phenomenon of the total submergence in and even identification with the divine takes place in mystical experiences regardless of the religious background. “I gave birth to myself, and came out of my own womb”, [6] exclaims the Indian mystic Tukarama. Even in Taoism where the impersonal force Tao stands in the place of the more personal God, the union with it is the ideal. [7] The reference to this unifying experience, categorized by the professor Zaehner as ‘panenhenic’, [8] must then appear when attempting to define what mysticism is. Taking all the above elements into consideration, a definition that seems to meet the criteria of the definition is one offered by Zaehner. He describes mystical experiences as those

…in which sense perception and discursive thought are transcended
in an immediate apperception of a unity or union which is
apprehended as lying beyond and transcending the multiplicity
of the world as we know it. [9]

This definition does not allude to God but at the same time emphasizes the reality beyond ordinary awareness. Furthermore, it points to the sense of unity emerging when in contact with that transcendent realm, a common experience for mystics worldwide. [10] Out of the lack of space to continue the search for the more appropriate definition, the one suggested by Zaehner wins thus the contest so far.

Moving on to the second half of this introductory paper, the quality of ineffability of the mystical experience requires some attention. Ineffability. Analyzing how mystics themselves describe their experiences, to argue against it as a definite quality of the mystical perception would be rather nonsense. One by one, they all allude to the insufficiency of the human language when trying to express their visions. A western mystic St Bernard states:

Even though it were given to me to have had that experience,
how can you think it possible that I should explain that which
is incapable of being put into words? [11]

Some writers resort to the negative method, the so-called via negativa, to convey the meaning of their divine encounters. [12] Others, like Plato refuse to write on the content of the mystical experience at all:

There is no writing of mine on this subject nor ever shall be.
It cannot be expressed like other branches of study. [13]

In order to grasp the ineffable character of mystical experiences, “outsiders” must bear in mind that in the highly ecstatic states of consciousness mystics transcend the limits of their individual awareness as imposed by the physical senses. [14] Emptied this way of sense impressions, mystics attain to the elevated and ineffable, because intuitive, realm - the reality “more than reason, before reason, and after reason.” [15] Reason remains entirely immersed in the “Cloud of Unknowing.” [16] The experiences that flow when accessing the realm beyond the “cloud” can only be grasped by intuition. [17] Hence their unquestionable ineffable character.

As with ineffability, it seems difficult to question the noetic quality as one of the major characteristics of the mystics’ experiences. The Sufis call it istinbat, “the mysterious inflow of divinely revealed knowledge.” [18] The correct operation of intuition is what brings this sense of the divine knowledge. Srinivasachari explains that when instinct transforms into intellect, and intellect expands into intuition, it is precisely then that we become mystics with the direct access to the divine truths. [19] The noetic quality comes from the shift in consciousness, or from a “sacramental expansion” [20] as Underhill calls it, of those having the mystical experience. They no longer perceive the reality from the viewpoint of their individual existence but from that of the Absolute. [21]

Transiency constitutes another quality commonly established as characteristic of mystical experiences. Research indicates that a great number of mystics do indeed receive access to the illuminated states only for brief periods of time. St Gregory describes how in his contemplation the mind “falls back speedily to itself, and having seen as it were some traces of Truth before it, it is recalled to a sense of its own lowliness.” [22] St Bernard, in turn, states that the passing of his mystical visions feels as if “the fire had been withdrawn from a bubbling pot.” [23] However, several sources reveal that in some instances the mystical raptures last more than a flash. The Muslim mystic Abu Hamza fell into the trance that continued for many weeks. Sahl ibn ‘Abdallah stayed in the ecstatic state for twenty-five days. [24] Similarly Sri Ramakrishna Paramahamsa, as is reported, remained captivated by the Divine for months with no breaks. [25] It appears, then, that the transiency of the mystical vision renders itself to discussion.

Even more so seems to be the case with the alleged passivity of mystical experiences. A large number of mystics write about the experience of the divine when passively “lying in the hands of God.” [26] They claim that it is solely through the grace of God that one can taste the Divinity. Tukarama, an Indian sage, teaches: “if only God wills, then alone can He endow us with spiritual vision.” [27] True as these statements might indeed be, it should be remembered, nevertheless, that even though mystics may not feel able to control their experiences, they usually perform practices to trigger their occurrence. Sufis attain the illumination by first traversing the “path” of preparatory stages. [28] The union with Tao in Taoism, likewise, does not represent the heavenly gift but results from the strict discipline and spiritual practice. [29]

Furthermore, to call the mystical experience passive means to deduce so from the viewpoint of the non-mystical ordinary awareness. What resembles passivity to the outer surface of human mind remains active when perceived from higher dimensions of consciousness. It is obviously true that before the illumination takes place, the mind needs to withdraw from all sense sensations and thoughts. [30] Yoga serves merely as one of such disciplines specializing in this form of “divine inaction.” [31] Nonetheless, this seeming passivity constitutes only the “suspension of the surface-consciousness.” [32] The higher senses as well as intuition keep operating with even greater power and dynamism. The mystics themselves deal with the confusion this way:

It is true that in this prayer words cease,…,but the powers of the mind
and soul are operating and energizing with a highly-wrought activity… [33]

From this and similar passages it becomes clear that the mystical surrender has little in common with the “false idleness”, a meaningless state of “absorption into nothing at all.” [34] In the real mystical experience the thoughts and feelings cease but the deep loving impulses and elevated attention remain highly active.

Summing up, it does not appear entirely clear what the ideal definition of mysticism should actually include. Perhaps it needs to vary depending on what religious tradition it is referring to or what aspect of the mystical experience it wishes to emphasize. As to the elements of mysticism popularly known as the four characteristics, ineffability and the noetic quality emerge as the unquestionable marks of any mystical experience. Transiency and passivity, however, pose certain dilemmas as to their validity since, as demonstrated, the mystics’ experiences point at times to different conclusions. Probably, after all, it is not a bad thing that mystical experiences do not follow the set of prescribed guidelines. Does not it lie in mysticism nature to defy reason and intellectual understanding? Is not it ineffable and beyond any attempt to categorize it? If it ever ceased to be ineffable, perhaps it would lose its inherent charm and ungraspable character. For mysticism to be what it is, it should remain hard to define and impossible to structure. Otherwise, it may as well become science.

BIO:
Born and raised in Poland, Duszak graduated from the English college in Elblag after which she left to the United States to work as an au-pair. She stayed in the USA for another year travelling across the continent. She discovered a lot about the spiritual and esoteric matters in that time, and deepening the knowledge of the subject remained her most cherished passion ever since.

Malgorzata also graduated from the Religious Studies program at the University of Queensland in Australia. Despite lots of personal turmoils, she continued to explore life following her never-ending desire to venture into the unknown regions of the world and of her mind.

She has been a spiritual adventurer and the true “experience collector,” as she calls herself, for years. She participated in the variety of religious and spiritual events and ceremonies on three continents, open to always increase her connection with the truths hidden beyond the ordinary perception. Her questioning mind and metaphysical curiosity has taken her into the most unusual situations and human encounters. She studied with Jehovah Witnesses, Mormons as well as with more alternative philosophers. She explored the Occult, New Age, the UFO phenomena, participated in ancient as well as modern ceremonies, visited native lands, deserts, jungles as well the busiest cities.

Her ongoing odyssey to find the ultimate truths might provoke the questions and answers within us all so that our own odyssey may continue forever onward.

She is currently living in Central America, soon to prepare her move back to Europe.

www.odysseyofanairhead.com

www.facebook.com/odysseyofanairhead

www.twitter.com/mduszak

Bibliography:

Almond, P., Mystical Experience and Religious Doctrine; An Investigation of the Study of Mysticism in World Religions, Mouton Publishers, Berlin, 1982

Ed. by Bose, D. N., Tantras: Their Philosophy and Occult Secrets, Munshiram Manoharlal Publishers Pvt Ltd, New Delhi, 1996

Butler, D. C., Western Mysticism, Constable & Company Ltd., London, 1927

Egan, H. D., What are they saying about mysticism?, Paulist Press, New York, 1982

Inge, W. R., Christian Mysticism, Methuen & Co. Ltd., London, 1918

Kakar, S., The Analyst and the Mystic; Psychoanalytic Reflections on Religion and Mysticism, The University of Chicago Press, Chicago, 1992

Kohn, L., Early Chinese Mysticism; Philosophy and Soteriology in the Taoist Tradition, Princeton University Press, Princeton, 1992

Mainkar, T. G., Mysticism in the Rgveda, Popular Book Depot, Bombay, 1961

Nicholson, R. A., The Mystics of Islam, Schocken Books, New York, 1975

Ranade, R. D., Mysticism in India; The Poet-Saints of Maharashtra, State University of New York Press, Albany, 1983

Srinivasachari, P. N., Mystics and Mysticism, Sri Krishna Library, Madras, 1951

Suzuki, D. T., Mysticism: Christian & Buddhist, George Allen & Unwin Ltd., London, 1957

Underhill, E., Mysticism, A Meridian Book, New York, 1955

[2] R. D. Ranade, Mysticism in India; The Poet-Saints of Maharashtra, State University of New York Press, Albany, 1983, p. xiii

[3] T. G. Mainkar quoting Dasagupta, Mysticism in the Rgveda, Popular Book Depot, Bombay, 1961, p. 11

[4] Sufi mystics, for instance, call themselves Ahl al-Haqq, which means “the followers of the Real” suggesting that they too claim the access to divine truth, the “Real” knowledge not accessible to ordinary people-found in R. A. Nicholson, The Mystics of Islam, Schocken Books, New York, 1975, p. 1

[5] M. Smith quoting Rabi’a, Muslim Women Mystics; The Life and Work of Rabi’a and Other Women Mystics in Islam, Oneworld, Oxford, 2001, p. 133

[6] Ranade quoting Tukarama, p. 303

[7] P. N. Srinivasachari, Mystics and Mysticism, Sri Krishna Library, Madras, 1951, p. 142

[8] P. C. Almond discussing Zaehner theory, Mystical Experience and Religious Doctrine; An Investigation of the Study of Mysticism in World Religions, Mouton Publishers, Berlin, 1982, p. 26

[9] Almond quoting Zaehner, p. 25

[10] The union with the transcendent reality appears as the common goal for mystics from various traditions. However, Buddhism is the religion that defines its mystical goal in somewhat different terms. The Buddhist goal is not the union with any Being or even with the impersonal force since the highest ideal here is the state of non being, immense emptiness rather than the experienced state of union with anything-refer to Almond, pp. 102-3

[11] D. C. Butler quoting a Western mystic St Bernard, 2^nd Ed., Western Mysticism; The Teaching of SS Augustine Gregory and Bernard on Contemplation and the Contemplative Life, Constable & Company Ltd., London, 1927, p. 166

[12] Srinivasachari, p. 69

[13] Srinivasachari quoting Plato, p. 70

[14] Nicholson, p. 72

[15] E. Underhill quoting an unknown author, Mysticism; A study in the nature and development of Man’s spiritual consciousness, A Meridian Book, New York, 1955, p. 337

[16] Underhill, p. 348

[17] For an example, refer to Ranade, p. 67

[18] Nicholson, p. 23

[19] Srinivasachari, p. 48

[20] Egan quoting Underhill, p. 43

[21] ibid

[22] Butler quoting St Gregory the Great, p. 116

[23] Butler quoting St Bernard, p. 147

[24] Nicholson, p. 63

[25] Srinivasachari, p. 270

[26] Butler, p. xl

[27] Ranade quoting Tukarama, p. 346

[28] Nicholson, p. 23

[29] L. Kohn, Early Chinese Mysticism; Philosophy and Soteriology in the Taoist Tradition, Princeton University Press, Princeton, 1992, p. 12

[30] Egan, p. 14

[31] Butler quoting Fr Augustine Baker, p. 15

[32] Underhill, p. 318

[33] Butler quoting an unknown mystic, p. 210

[34] Underhill, p. 322

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