Mystical experiences tend to be experiences felt or experienced beyond the realms of ordinary

consciousness. Occasionally they are referred to as states of altered consciousness (see Altered
States of Consciousness). Such states may involve ineffable awareness of time, space, and
physical reality. Mystical experiences often defy physical description, and can best be only
hinted at.
Such experiences are universal and share common characteristics, despite the culture or religion
in which they occur. They are invariably spiritual, yet they may not be religious; that is, they are
not limited to monks or priests. However, all personal religious experiences are rooted in
mystical states of consciousness, and all mystical experiences are part of religions.
Although mystical experiences are common in occurrence, they occur unbidden to a person
perhaps once or twice in a lifetime, if at all. According to a survey in 1987 conducted by the
National Opinion Research Center in Chicago, 43 percent of adult Americans said they had some
type of mystical experience. In British polls published in 1978 and 1979 in the Journal for the
Scientific Study of Religion, 56 percent of churchgoers claimed they had such an experience.
Those within this group who had more experiences were older; better educated, and attended
church more.
William James, psychologist and philosopher, identified four general characteristics of mystical
experiences:
1. Ineffability, Mystical states are more like states of feeling than intellect, subtle shaded with
fine nuances that are difficult to convey in their import and grandeur to another. Consequently,
much mystical literature is filled with paradoxes and symbolism.
2. Noetic quality, Mystical experiences are states of knowledge, insight, awareness, revelation,
and illumination beyond the grasp of the intellect. There is awareness of unity with the Absolute,
of immorality of the soul, of great truths. Time and space are transcended.
3. Transiency, mystical experiences are fleeting in linear time, though they seem to be eternal.
Most last a few seconds, some perhaps up to ten minutes. It is rare to sustain a mystical state for
more than a half-hour, or perhaps one to two hours at best. Eastern adepts are able to sustain
prolonged periods of samadhi, a mystical state of one-pointed concentration; and some
reportedly are able to sustain the highest states of nirvana (satori in Zen) and even the rarely
attained nirodh.
4. Passivity, The individual feels swept up and held by a superior power. This may be
accompanied by a sensation of separation from bodily consciousness (similar to an out-of-body
experience [OBE]), trance, or such phenomena as automatisms, mediumistic trance, healing
powers, visions, and voices. Such phenomena are regarded in Eastern thought as states of
pseudo-enlightenment, partway up to the real thing, but not quite there.
According to James and others mystical experiences vary in intensity. In their simplest form they
appear to the individual as a sudden burst of intelligence or insight; similar to the way the

significance of a maximum or formula becomes clear, to a person, which causes him to express
an aha! James also classed deja vu as a simple mystical experience. Other insights have increased
meaning such as the bursts of truths that are accompanied by dreamy states and reveries, and
then there is the maximum state when the individual experiences the ecstasy of being in union
with the Absolute, or God (see Mysticism).
As discussed in mysticism, the union with the Absolute may be sought either as monistic
mysticism or theistic mysticism. In the fist category both unity and identity with God is sought,
while in the latter only unity is sought. However, others have defined this maximum state of
mysticism as being aware of the "cosmic consciousness," or being aware of the consciousness of
the cosmos and of the life and order of the universe.
Some mystical experiences, which are in the minority, occur spontaneously. They usually occur
when the person is alone and in a relaxed mental state. Many things can produce mystical
experiences such as dreams, words, phrases, music, art, sounds, smells, daydreaming, the play of
light upon land and sea, nature, or a near-death experience (NDE).
Other techniques including hypnosis, autohypnosis, floatation tanks and sensory deprivation,
sleep deprivation, fasting, chanting, dancing, breath control, sexual rites, yoga, and meditation
are used to produce mystical experiences. Most are caused for spiritual and/or religious reasons.
Various cultures, religions and sects have their own similar and diverse reasons for wanting to
attain mystical experiences.
As it is controversially argued that mystical experiences achieved through the use of alcohol and
psychedelic drugs have no lasting value, it might also be argued that self-induced mystical
experiences serve little purpose. It might be prudent to examine such instances on a case-to-case
basis to determine both the cause and legitimacy of the experience. For example, one person
might join in the use of a psychedelic drugs so he might experience seeing colors differently,
which has a profound effect on him because he has experienced a difference sphere of vision that
he does not forget. Another person may experience a similar experience but receives no profound
effect because he feels the experience just places him in the same status as his peers.
The basis for determining the legitimacy or value of a mystical experience seems to be the after
effect. Frequently this is seen by a change in the lifestyle of the person who had the mystical
experience. After the experience the individual is filled with a sense of well-being, joy, and
optimism. Such ecstasy, claim some Christian mystics, can reach such heights that it becomes
almost unbearable when changing into torment and pain.
Common physiological changes in prolonged mystical states which are common experienced are
decreased breathing, pulse, circulation, and brain waves; also the person loses awareness of the
body. In such a state of rapture described by Christian mystics, the body seems to be on the verge
of extinguishing. St. Teresa of Avila wrote in The Interior Castle that in the orison of union, the
soul "is utterly dead to the things of the world, and lives solely in GodI do not know whether
in this state she has enough life left to breathe. It seems to me she has not; or at least that if she
does breathe, she is unaware of it."

There appears to be similar descriptions of sensations expressed by both Eastern and Christian
mystics. The rise of the powerful kundalini energy, which in yogic literature resides at the base of
the spine and under certain conditions of spiritual discipline rises to the crown chakra, is reported
cross-culturally. St. Theresa (1873-1897; not to be confused with St. Theresa of Avila) was
reported to have sometimes experienced the heat, energy, spontaneous body movements and pain
characteristic of the yogic kundalini awakening. The same phenomena is reported among the !
Kung bushmen of Africa, and in Sufism, Taoism, Buddhism, and shamanism. In a nonreligious
context, the kundalini awakening is called a "spiritual emergence" or "spiritual emergency."
Such experiences are not limited to members on the Christian and Eastern religions. Members in
neo-Pagan Witchcraft also report having similar experiences. High priestesses who participated
in the Drawing Down the Moon ceremonies frequently that for days afterwards they still feel the
presence of the Goddess.
Other Witches have reported similar experiences. Robert while walking home from a coven
meeting looked up into the night sky. While looking into the cosmos he speculated upon the
atomic theory. He thought of the atoms in the human body shaping a microcosm of the universe;
and the atoms of the universe formed a macrocosm of the body. This for his was a mystical
experience because it coincided with his Witchcraft beliefs, and he truly felt in unit with Nature.
In 1971, John, a graphic designer, was smashed up in a motorcycle accident. When regaining
consciousness he found himself looking at a tree in a certain way. He later became a pagan and
developed a "language" with trees (sort of a divinatory system). He also founded a Druidic order
(see Druidism). What is most interesting is that there is a medical explanation for his initial
reaction, or mystical experience of looking at the tree in a certain way; which is, "great pain can
release the neurochemical response which may lie behind the phenomenology." Whatever the
explanation, the event so influenced John so to cause him to form the order.
There seems to be various explanations or reasons given for mystical experiences. Most appear
to be related to a religious experience for the individual. The intensity of the experience seems to
be measured by the way in which the individual's life is affected. No matter whether the
experience is great or small, the life seems to be altered or reshaped some way by it; and, perhaps
this itself is the mystical quality. A.G.H.

Sources: 4, 400; 8, 183-186; 29, 384-387.

Jayrold B. Madarang
MA Literature I

Catholic Literature
Dr. Rebecca Anonuevo

The Interior Castle:

A Mystical Journey

Reading the mystical writings of St. Teresa of Avila reminds me the

many mysteries in the catholic faith that have been recorded in Europe, Latin
America, and North America and in the Philippines. As a Christian who chose
to uphold the ideals of Catholicism, I have a sudden realization that God
communicates in different ways to the chosen ones who are spiritually pure
and devote most of their time in praying and fasting. St. Teresa of Avila wrote
in The Interior Castle that in the orison of union, the soul "is utterly dead to
the things of the world, and lives solely in GodOne does not know whether
in this state she has enough life left to breathe. It seems that she has not; or
at least that if she does breathe, she is unaware of it."
The convictions of St. Teresa in The Interior Castle goes beyond any
catholic writings. It may not sound philosophical, it is rather safe to say that
the write-up is a product of the saints mystical journey. A philosopher or a
religious man cannot write something that talks about a mystical experience
unless they have experienced the communion of the self with our creator
reaching a state of rapture described by Christian mystics where the body
seems to be on the verge of extinguishing. The basis for determining the
legitimacy or value of a mystical experience seems to be the after effect.
Frequently this is seen by a change in the lifestyle of the person who had the
mystical experience. After the experience the individual is filled with a sense
of well-being, joy, and optimism. Such ecstasy, claim some Christian mystics,
can reach such heights that it becomes almost unbearable when changing
into torment and pain.
St Teresas use of Castle made of single diamond or a very clear crystal
in which there are many rooms just like the heavens symbolizes the soul. The
figure was also used to describe the whole course of the mystical life. She
begins the mystical journey by claiming that the castle has seven mansions.
These mansions are filled with infinite rooms which can be interpreted as
infinite the grace of God that shall be given to anyone who is willing to
detach himself from the alluring world as he fulfills his duties to God as
constant praying, understanding the self, doing act of penance and other
activities that focus on the purification of the soul. The souls in the first
mansion are described as in a state of grace , but are still very much in love
with the venomous creatures outside the castles. These creatures symbolize
sin that every human being cannot avoid. In the second mansions, the soul is

anxious to penetrate farther into the castle, so it seeks every opportunity for
advancement by means of sermons, edifying conversations, good company
and so on but it is not yet completely secure from the attacks of the
poisonous reptiles which infest the courtyard of the castle. In the third
mansions, there is a high standard of virtue controlled by discipline and
penance disposed to performing acts of charity toward others. It has
acquired prudence and discretion and orders its life well. The fourth
mansions describe the soul as effortless. It acquires what it gains and it is
becoming Gods property. The graces of the fourth mansions is referred to as
spiritual consolacions identified with the prayer of the quiet or the second
water.
The fifth mansions is described as the third water. There is spiritual
betrothal and prayer of union. St Teresa describes the psychological
conditions of this state that the soul is asleep but while it larks, the soul is
completely possessed by God. The sixth mansions is a state that can be
compared to the meeting of two lovers who did not see each other for a long
time, and as they grow in intimacy the soul receives increasing favor,
together with increasing afflictions.
In the seventh mansions, the soul reaches spiritual marriage. Here
dwells the Kingit may be called another heaven. The two lighted candles
become one same with the falling rain and the river. There is complete
transformation, ineffable and perfect peace; no higher state is conceivable.
Saint Teresa uses the images of the seven mansions to explain to
Christ followers that it is not enough to do religious activities in any way we
want it. There is the so called spiritual perfection. Our souls are hungry, they
may be starving because we are just content with the culturally bound
religious practice of the catholics that it is already enough to attend the
mass every Sundays, pray thrice a day, confess whenever you feel that you
have so many sins. Things like this hamper the spiritual growth of an
individual. As catholics, we should find ways to find the essence of being a
catholic such as reading the scriptures, joining socio-civic organizations in
the Catholic Church and many more.

Resources
http://www.themystica.com/mystica/articles/m/mystical_experiences.html
http://www.sacred-texts.com/chr/tic/index.htm

http://www.themystica.com/mystica/articles/m/mystical_experiences.html