mysticismMysticism is often confused with occult experience, trance states, hear-
ing voices, speaking in tongues, extraordinary visions, prophetic utter-
ances, or aesthetic sensitivity. Mysticism is also confused with conversion
experiences, which can assume the form of a warm inner feeling, a tear-
ful and joyful acceptance of salvation, or an awakening to moral and
ethical principles. Although it may share some common features with
these phenomena, mysticism is not precisely any of these phenomena.
Another common error is to equate mysticism with the irrational. This is
a mistake due in part to the mystic’s penchant for expressing their experi-
ence in a contradictory manner because of an inability to find rational
modes of expression that are adequate to express an experience.
The term mysticism is of Western origin, dating to Greek – Eleusinian,
Dionysian, and Orphic – mystery cults. These cults are called muein
(literally, to close the eyes) which suggest that they are hidden to the pry-
ing eyes of outsiders, although the rites and other mysteries are revealed
to initiates. The Greek term probably owes its origins to the Indo-
European root muc (mutter, mute, mystery), which is also associated with
the term muni (silent one) in Sanskrit. The term muein (hidden or myste-
rious from a verbal root muo) is adopted by Christian writers who thereby
apply the term to the mystery of Christ. Over a period of time, the term
comes to denote a profound, deep, direct, personal, spiritual experience,
although retaining its ancient meaning of secrecy and mystery. In fact, it
is possible to find overt usage of the term in the sixth century by Pseudo-
Dionysius, author of The Mystical Theology, emphasizing a via mystica
(mystical path). By the seventeenth century, “la mystique” is a term used
in France to designate a subjective experience that is independent of the
Christian tradition.
Scholars of the subject have attempted to alleviate the confusion with
more precise definitions. Many scholars agree that mysticism pertains to
a profound religious experience that reflects a union, unity, or intimate
relationship with something beyond and greater than oneself. In his clas-
sic work The Varieties of Religious Experience, the psychologist William
James isolates four basic characteristics of mysticism: (1) ineffability; (2)
noetic quality; (3) transiency; and (4) passivity. The ineffable quality of
mysticism means that it cannot be adequately expressed in language; it
can only be directly experienced and not transferred to another person.
Its noetic quality means that the mystic thinks that their experience entails
states of knowledge. By transiency, James wants to emphasize that the
mystic cannot sustain his/her experience for a very long time, whereas
passivity is indicative of the mystic’s awareness of being grasped by a
superior power over which he/she does not exercise control. Without
recounting all the criticism of James’s characteristics, it is useful to call