Šiame darbe aptariama mistinės Vienio patirties verbalizavimo problematika, analizuojant Plotino, Pseudo-Dionisijaus ir Wittgensteino tekstus. Tyrimo metu atskleidžiama Plotino, Pseudo-Dionisijaus ir Wittgensteino Vienio bei pasaulio visumos bendri suvokimo bruožai, kalbinės raiškos ribos ir galimybės mistinės patirties apibūdinimuose. / This work discusses the problem of verbalization of One's mystical experience analyzing texts of Plotinus, Pseudo-Dionysius and Wittgenstein. The research part develops character of perception of One and the whole world in general in works of Plotinus, Pseudo-Dionysius and Wittgenstein, also discusses limits of language and its possibilities in describing mystical experience.

In this qualitative phenomenological study, the researcher interviewed 18 hospitalised patients and community members in rural Appalachia to learn about their mystical experiences in the context of health care. A loosely structured interview format addressed factors that initiate mystical experience and essential qualities of mystical experience. In addition, the researcher examined the nursing process, focusing on assessments and actions which supported the participants in sharing their experiences. The researcher also considered her response to being the recipient of these shared experiences. Data were analysed using the crystallisation/immersion method and concept mapping. Mystical experience was conceptualised as a process incorporating initiation, occurrence, maturation, and integration of mystical experience. Essential aspects of the mystical experience itself were found to include sensory-motor perception, interaction with the supernatural, interaction with dead and living members of the family, conviction of reality, cognition, dynamic tension and emotional intensity. Nursing actions which supported the participant included listening and support. The researcher's response to the participants' sharing their experiences included tension, intimacy and empathy, sense of awe and autonomic responses. In addition, the researcher developed an appreciation of the mystical in everyday experience. / Health Studies / D. Litt. et Phil. (Health Studies)

In this qualitative phenomenological study, the researcher interviewed 18 hospitalised patients and community members in rural Appalachia to learn about their mystical experiences in the context of health care. A loosely structured interview format addressed factors that initiate mystical experience and essential qualities of mystical experience. In addition, the researcher examined the nursing process, focusing on assessments and actions which supported the participants in sharing their experiences. The researcher also considered her response to being the recipient of these shared experiences. Data were analysed using the crystallisation/immersion method and concept mapping. Mystical experience was conceptualised as a process incorporating initiation, occurrence, maturation, and integration of mystical experience. Essential aspects of the mystical experience itself were found to include sensory-motor perception, interaction with the supernatural, interaction with dead and living members of the family, conviction of reality, cognition, dynamic tension and emotional intensity. Nursing actions which supported the participant included listening and support. The researcher's response to the participants' sharing their experiences included tension, intimacy and empathy, sense of awe and autonomic responses. In addition, the researcher developed an appreciation of the mystical in everyday experience. / Health Studies / D. Litt. et Phil. (Health Studies)

abstract: Users of psychedelic drugs frequently report various types of healing effects after the experience has completed. How these substances actually do the healing work is still being understood. I argue that the phenomenology of the psychedelic experience is relevant to and doing at least some of the healing work. This occurs in part via the phenomenon of transformative experiences. Psychedelic experiences provide insight into first and second order desires of an individual. They alter an individual’s self-narrative and provide an ideal to aim for in addition to the motivation to achieve that ideal. Additionally, psychedelic experiences foster feelings of connection to other people and nature. This heals through altering an individual’s in-group/out-group perceptions and provide a sense of oneness which increases accurate perspective taking. The experience of ego-dissolution had under psychedelics can be compared to the ultimate transformative experience—death—which facilitates the healing process. These experiences promote social healing and serve as a reopening of previously closed possibilities due to trauma or mental illness. / Dissertation/Thesis / Masters Thesis Philosophy 2020

Human cultures have used classic psychedelics for healing purposes for millennia, emphasizing their subjective effects. In the 21st century, research has been revived to investigate the therapeutic effects of these substances. These substances show promising results in the treatment of various mental-related disorders such as depression, post-traumatic stress disorder, and others, necessitating ethical considerations and guidelines for researchers, psychotherapists, and policymakers. The subjective effects of the psychedelic experience that these substances evoke, such as the feeling of oneness and interconnectedness, infallibility, the sense of reduced one's self-importance, the encounter with the "ultimate" reality or with God, radically distinguish them from typical psychiatric medications such as selective serotonin reuptake inhibitors (SSRIs). In their essay "Ethics and Ego Dissolution: the Case of Psilocybin", William R. Smith and Dominic Sisti argue that the special properties of psychedelics entail certain novel risks that warrant "enhanced" informed consent that is "one that is more comprehensive than what may be typical for other psychiatric medications". They emphasize the unique effects of these substances, including 1) the potential for significant personality changes, 2) the short duration of treatment, and 3) the potential for profound and transformative experiences. They highlight the importance of explicitly addressing these potential changes as part of the informed consent process to ensure patient understanding, autonomy, and well-being. This current paper substantially complements Smith and Sisti's work by discussing in more detail the differences between psychedelics and typical psychiatric medications with respect to informed consent. I first support their arguments and then further argue that there are three other critical reasons why psychedelics should not be treated like other psychiatric medications that should be considered when discussing the enhancement of informed consent and disclosure. 1) potential changes in ethical values, 2) set and setting, and 3) suggestibility. To clarify my argument, I propose a distinction between changes in worldview and ethical values induced by the psychedelic experience and emphasize their differential impact on individuals undergoing psychedelic therapy. I introduce the term "ethical limbo", characterized as a state of uncertainty or ambiguity regarding the ethical implications or consequences of a particular action, decision, or situation due to conflicting ethical values, to highlight a potential risk of the psychedelic experience that should be considered in informed consent. Finally, I address potential objections to my arguments before concluding the paper and addressing some limitations of the research.

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不同於過去將密契經驗侷限於一特殊意識狀態的經驗，本文試圖從艾克哈特關於超脫 的觀點來說明密契主義和其經驗的形式如何受到其社會與時代背景所影響。 過去學者的研究說明艾克哈特關於超脫的概念，是其形而上學和密契主義的核心。但 超脫此一概念不僅是密契主義中用以顯示辯證法和否性神學的形而上概念，從艾克哈特的德 文著作中我們還可以發現該辭彙的產生與其所面對的聽眾和當下的信仰情境息息相關。 艾克哈特將信徒在信仰操作上所遇到的困境和壓力視為一種苦難的來源，因而以童貞 婦人的形象要求信徒應當轉而重視信仰的態度，以超脫的態度在入世或既有的宗教生活中實 踐其信仰，最後達到沒有原因的生活與意志的貧乏。艾克哈特關於超脫所建構出來的密契經 驗有著與其時代相關社會的、實踐的或倫理學上的生成因。 此外，透過對 Gezücken 等辭彙的探討，我們發現超脫一概念包含著形而上學、倫理 學和密契的不同層次。這些層次說明了艾克哈特對密契經驗的概念並指導他的聽眾如何正確 的對待自己的宗教經驗。超脫因而是艾克哈特密契經驗的主題，實踐和內容。 我們因而可以說，在艾克哈特的範例中，密契主義及其經驗具有不同層面，並且如同 史蒂芬卡茲所說，是一種處在宗教、文化等生活實境中所建構的經驗形式。 / By studying the concept of "Detachment" of Meister Eckhart, this article presents that the forms of mysticism and mystical experience are influenced and restricted by its own social and religious contexts. According to previous studies of scholars, the idea of "Detachment" is a central and metaphysical idea of Meister Eckhart's Mysticism. However, the idea of "Detachment" is not only a concept that contents neoplatonical idea of dialectic and negative theology but also a concept that responds to its contemporary religious trends which we can find in Eckhart's German works. Eckhart considered the heavy pressure of religious practices as sufferings and persuaded his audiences to concentrate on their own detached attitudes instead. He suggested that the life of detachment was a model of "virgin wife" that presented purest religious life in the normal daily life, and the purpose was to live without a why and to reach spiritual poverty. The mysticism of Meister Eckhart, which has "detachment" as its central idea, therefore has its social, practical, and ethical causes. Meanwhile, by studying the concept of Gezücken, we found that the idea of "Detachment" is a concept combined with metaphysical, ethical, and mystical layers. These layers presents in Eckhart's discourse about mystical experience and direct his audiences to treat their religious experiences with correct attitudes. "Detachment" therefore is both the main theme, the criteria, and the content of Eckhart's idea of mystical experiences. We can finally conclude that, like Steven Katz's theory, in the situation of Meister Eckhart the mystical experience is a experience formulated by its own religious and cultural situations, a experience that "Sitz im Leben".

Made available in DSpace on 2016-08-03T12:19:14Z (GMT). No. of bitstreams: 1 Sebastiana maria Silva.pdf: 1536000 bytes, checksum: 2487c2d3e1207d1baf47cde8279add8a (MD5) Previous issue date: 2012-09-11 / Fundação de Amparo a Pesquisa do Estado de São Paulo / The subject celestial journey , well familiar to the old mediterranean world, is based on the belief that the visionary can cross the boundary between humanity and divinity, a constant characteristic in apocalyptic literature. Old Jewish mysticism was seen as an important dimension of this tradition, that is the reason why the mystics used the term apocalypse to describe the revelation of their experiences. Paul s ascension to heaven, recounted in 2 Cor 12,1-10, is the only first hand account and the best evidence of ecstatic practice of celestial journey in first century Judaism. This text, one of great interest in the studies of New Testament, has been examined in thematic forms that extend from the recognition of the apostle as enjoyable to divinity - what granted him such a heroic achievement - to a punishment experience by the guardians of the celestial gates for finding in him no merit to approach the place of the presence of God. For long time, the studies that prevailed in the academy were those of the theological aspects of the passage, such as the spine in the flesh , the apostolic mission , Paul s opponents , among others. The language of the passage reveals important topics that were not considered together for a coherent interpretation of the text. The use of expressions from the Jewish mystical apocalyptic circle like "caught up", "Third Heaven", "hear unutterable words" and "a thorn for the flesh" by the apostle needs to be investigated for the comprehension of what Paul had in mind while using those terms. Another problem is the omission of the experimental approach described in the passage. The apostle reveals that he lived the experience recounted in 2 Cor 12,1-10. While he was telling the unknown status of his body during the rising, he highlights signs of the altered state of consciousness, an aspect that was not considered in the traditional analysis of the text. These problems are analyzed in this thesis take as instruments of the Religion History and the Neurotheology analysis. Models were built trying to demonstrate a correlation between brain activity and mystical experience. In this respect, we have to point out that the emergence of neurotheology, or spiritual neurology brings a progress to the area of religious experience. Some points of difficult interpretation in pauline text have been clarified under this perspective. The proposal of this study was to build a contextual frame to analyse the ecstatic experience of Paul. The study made it possible to infer that the interdisciplinary approach allows a more appropriate scenario to the understanding and interpretation of the text. / O tema viagem celestial , bem familiar ao mundo mediterrâneo antigo fundamenta-se na crença de que o visionário pode cruzar a fronteira entre a humanidade e a divindade, uma característica constante na literatura apocalíptica. O misticismo judaico antigo era visto como uma importante dimensão dessa tradição, razão pela qual os místicos usaram o termo apocalipse para descrever a revelação de suas experiências. A ascensão de Paulo ao céu, recontada em 2 Cor 12,1-10, é o único relato de primeira mão e a melhor evidência para a prática extática de viagem celestial no judaísmo do primeiro século. De grande interesse nos estudos do Novo Testamento o texto tem sido abordado em forma temática que se estende desde o reconhecimento do apóstolo como agradável à divindade o que lhe rendeu tal feito heróico a uma experiência de punição pelos guardiões dos portões celestiais por não ter sido encontrado nele mérito para aproximar-se do lugar da presença de Deus. Por muito tempo os estudos que predominavam na academia eram os de aspectos teológicos da passagem, tais como o espinho na carne , a missão apostólica , os oponentes de Paulo , entre outros. A linguagem da passagem revela pontos importantes não considerados de forma conjunta para uma interpretação coerente do texto. O uso por parte do apóstolo de expressões do círculo místico-apocalíptico judaico, tais como foi arrebatado , Terceiro Céu , ouviu palavras inefáveis e um espinho na carne precisa ser investigado para a compreensão do que Paulo tinha em mente ao utilizar tais terminologias. Outro problema é a omissão do enfoque experimental descrito na passagem. O apóstolo revela que vivenciou tal experiência recontada em 2 Cor 12,1-10. Ao relatar o desconhecimento do status do seu corpo durante a ascensão ele evidencia sinais do estado alterado de consciência, aspecto não considerado nas análises tradicionais do texto. Esses problemas que são abordados nesta tese tomam como instrumentos da análise a História da Religião e o da Neuroteologia. Modelos foram construídos tentando demonstrar uma correlação entre a atividade cerebral e a experiência mística. Há que se destacar, nesse sentido, que o surgimento da neuroteologia ou neurologia espiritual constitui-se em um avanço na área da experiência religiosa. Pontos de difícil interpretação no texto paulino foram elucidados dentro dessa perspectiva. A proposta deste trabalho, portanto, foi construir um quadro contextual em que a experiência extática de Paulo pudesse ser analisada. O estudo possibilitou inferir que a abordagem interdisciplinar permite alcançar um cenário mais apropriado para a compreensão e interpretação do referido texto.

Author: Charlotte Hedberg Affiliation: Stockholm School of Theology- University College Stockholm The inner revolution  A pilot study of Existential health in relation to mystical experience. The aim of the pilot study is to investigate five individuals self-rated health in relation to the existential aspects in secular contexts. Intensive experiences often lead to a new way of looking at life and a new orientation in life. The study builds on five qualitative interviews and theories of mysticism, existential health as well as alexithymia. The empiric material is analyzed through Pahnkes nine typologies for mystical experience aswell as the existential health facets stated in WHOQOL-SRPB.  The study found that all of the participants had experienced an increased self-rated existential health after their mystical experiences. The conclusion of the study states that mystical experiences has been positively affecting self-rated existential health in all eight existential health facets stated in WHOQOL-SRPB.  The results are discussed by adding theories of alexythymia and the role of interpretation.

[pt] A presente tese nasceu da seguinte observação: o leitor de literatura, ao se deixar levar pela obra, atendo-se ao seu ritmo, à sua ambiência, enfim, à sua trama, não disponibilizando demais a sua atenção para o sentido que subjaz ao texto, vivenciará momentos de verdadeira intensidade, pois estará inteiramente envolvido com o universo ficcional, a ponto de sentir a presença tangível daquilo que é evocado pela obra; o místico, ao colocar sua atenção na presença do divino, buscando adentrar em seu mistério, envolver-se-á a tal ponto com esta atmosfera sagrada que poderá vivenciar momentos intensos da presença realmente palpável de Deus. O cerne destas vivências está na relação espacial que o leitor tem com o texto e que o místico tem com o divino. Na tese, esta relação espacial é denominada de produção de presença, seguindo as concepções do teórico literário, Hans Ulrich Gumbrecht, sobre o tema. Demonstrar-se-á no decorrer dos capítulos deste trabalho a conjugação entre vivência mística e vivência estética, tendo por base os conceitos sobre os efeitos de presença. O liame entre estas vivências será abordado na tese a partir da leitura não interpretativa de crônicas e poemas de Cecília Meireles; procurou-se, a partir dos referidos textos, fazer apreciações que buscarão apontar os caminhos para os referidos momentos de intensidade. Por fim, cabe observar que as vivências estética e mística se dão a partir de verdadeiros exercícios práticos em que se destacam a educação dos sentidos e a disposição para contemplação, que em nível religioso está relacionado à busca de atenção no divino, e, em instâncias literárias, é a busca de uma concentração na obra, tendo em vista o encantamento, a apreciação e o deslumbramento por aquilo que é lido. / [en] The present thesis was born of the following observation: the reader of literature, by letting himself be carried away by the work, attending to its rhythm, its ambience, finally, to its plot, not giving too much attention to the sense that underlies to the text, he will experience moments of true intensity, because he will be totally involved with the fictional universe, to the point of feeling the tangible presence of what is evoked by the work; the mystic, by placing his attention in the presence of the divine, seeking to enter into his mystery, will be so deeply involved in this sacred atmosphere that he may experience intense moments of the truly palpable presence of God. The core of these experiences lies in the spatial relationship that the reader has with the text and that the mystic has with the divine. In the thesis, this spatial relationship is called production of presence, following the conceptions of the literary theorist, Hans Ulrich Gumbrecht, on the subject. In the course of the chapters of this work, the conjugation between mystical experience and aesthetic experience will be demonstrated, based on the concepts about the effects of presence. The link between these experiences will be approached in the thesis from the non-interpretative reading of Cecília Meireles chronicles and poems; From these texts, we sought to make judgments that will seek to point out the paths to the mentioned moments of intensity. Finally, it should be noted that the aesthetic and mystical experiences come from real practical exercises in which the education of the senses and the disposition for contemplation are emphasized, which on a religious level is related to the search for attention in the divine, and in instances literary, is the search for a concentration in the work, in view of the enchantment, the appreciation and the amazement by what is read.