A Sociology Of Mystic Practices

This book investigates the process of spiritual borrowing between the emergent church (EC) and the Christian mystical tradition. From its inception, the EC has displayed interest in mystic practices, but the exact nature of this interest or how these practices are appropriated and reinterpreted in the EC context has not been researched. My research shows that the emergent church is appropriating Christian mystic practices by investing these practices with their own theological content. The practices themselves are changed to fit in their new context, showing that EC belief shapes EC behavior. My study adds a new case study perspective to the sociological examination of the process of spiritual borrowing, especially through close inspection of how a spiritual practice changes to fit a new theological context. Additionally, my book contributes to the study of the complex relationship between belief and behavior.

This book investigates the process of spiritual borrowing between the emergent church (EC) and the Christian mystical tradition. From its inception, the EC has displayed interest in mystic practices, but the exact nature of this interest or how these practices are appropriated and reinterpreted in the EC context has not been researched. My research shows that the emergent church is appropriating Christian mystic practices by investing these practices with their own theological content. The practices themselves are changed to fit in their new context, showing that EC belief shapes EC behavior. My study adds a new case study perspective to the sociological examination of the process of spiritual borrowing, especially through close inspection of how a spiritual practice changes to fit a new theological context. Additionally, my book contributes to the study of the complex relationship between belief and behavior.

In Mystical Society Philip Wexler, a well-known critical theorist with a background in social psychology and a special interest in spirituality, examines the revitalization of spirituality manifesting itself in society and in education. Describing what he calls "cultural changes toward the sacred," he documents a cultural shift, brought about by technological and societal changes, toward a new mysticism. Wexler explores the meaning for this new spirituality for our daily lives, for social theory, and for education. From the pervasiveness of a spiritual vernacular to the integration of spiritual practices into our highly individualized and technologized lives, Wexler lays out the evidence for a growing movement, and then draws parallels to periods of mystical revitalization from the past. In the course of this discussion, he draws on the work of Marx, Weber, and Durkheim, as well as from contemporary social theory.

Mystical experiences are happening every day, yet--as amazing as the experiences can be--it is often difficult to integrate these experiences into the rest of life. In light of this difficulty, I have created mystical reflection as a simple method for sharing one's own mystical experiences in a group setting and listening to the experiences of others in a non-judgmental way. The theological principle at work here is that if God speaks, then everyone can benefit from it. Mystical reflection takes this principle seriously and offers a method of application for integrating the spiritual insights into each person's spirituality.

A double-edged sword of remysticization is described; on the one hand, offering social materiel for everyday counter practices to excess, unintentionally reinforcing the hegemonic regime of commodification; but also, providing an opening toward a multidimensional critical theory to offer a new vision of social practice and social theory, beyond resacralization and after spirituality.

Academics and activists alike have long dismissed mysticism as an «otherworldly» and escapist form of religion. Alton B. Pollard III, in a ground breaking study of the noted African-American mystic, Howard Thurman, presents an analysis of religious experience that challenges prevailing interpretations of mysticism and social change. Drawing on perspectives from sociology, phenomenology, and history, the author examines the meaning of mystical religion for the «underside» of contemporary American society. What he uncovers is significant: an activist form of mysticism, compelled by the dictates of spiritual experience, that defies social conventions and engenders social change.

2022 CHOICE Outstanding Academic Title The purpose of this book is to fill a gap in contemporary mystical studies: an overview of the basic ways to approach mystical experiences and mysticism. It discusses the problem of definitions of “mystical experiences” and “mysticism” and advances characterizations of “mystical experiences” in terms of certain altered states of consciousness and “mysticism” in terms of encompassing ways of life centered on such experiences and states. Types of mystical experiences, enlightened states, paths, and doctrines are discussed, as is the relation of mystical experiences and mysticism to religions and cultures. The approaches of constructivism, contextualism, essentialism, and perennialism are presented. Themes in the history of the world’s major mystical traditions are set forth. Approaches to mystical phenomena in sociology, psychology, gender studies, and neuroscience are introduced. Basic philosophical issues related to whether mystical experiences are veridical and mystical claims valid, mystics’ problems of language, art, and morality are laid out. Older and newer comparative approaches in religious studies and in Christian theology are discussed, along with postmodernist objections. The intended audience is undergraduates and the general public interested in the general issues related to mysticism.