A-Comparative-Study-on-the-Impact-of-Mystical-Experience-

INTRODUCTION

Rationale and Background

The exploration of interreligious and intercultural understanding is increasingly relevant in the context of the perceived East-West cultural divide Interest in the holistic healing methods of Eastern mystical traditions, such as Eastern Orthodoxy and Islam, has grown as a response to the fragmentation of Western civilization Investigating the impact of these traditions on worldview and self-actualization can shed light on their potential to foster tolerance and understanding By comparing and contrasting their spiritual practices, researchers can uncover common patterns that define mystical experiences, ultimately helping to unravel the complexities of these phenomena This synthesis not only enhances our comprehension of the essence of these experiences but also contributes to deeper intercultural dialogue and mutual respect.

Framework

Recent scientific studies indicate a strong and consistent positive correlation between mystical experiences and various aspects of spirituality, including worldview, self-actualization, and intercultural understanding and tolerance This emerging understanding has gained momentum over the past two decades, highlighting the significance of these experiences in fostering deeper connections across different cultures and religions.

Support for a holistic approach to understanding worldview, self-actualization, and intercultural tolerance has increased, emphasizing the importance of mystical experiences Researchers are now investigating the role of spirituality and mystical experiences as key dimensions of an individual's cognitive, emotional, behavioral, interpersonal, and psychological aspects.

The historical divide between religion and science in the West has hindered the study and development of multidisciplinary integration paradigms, despite the recognition of correlations between mystical experiences and factors such as worldview, self-actualization, and intercultural understanding in various cultures throughout history.

(Chrysostomos, 2007; Vujisić, 2010; Walsh, 2000) Mystical experience is intrinsically bound to Hesychasm in Eastern Orthodoxy (Chrysostomos, 2007; Harton, 1963; Romanides, 2004;

This article explores the theory and practice of spiritual ascent in Sufism and other traditions, highlighting the influence of mystical experiences on worldview, self-actualization, and the promotion of interreligious and intercultural understanding and tolerance.

Research Problem

Eastern Orthodoxy and Islam have historically shared a tense relationship, characterized by mutual vilification and intolerance rather than understanding and tolerance This adversarial dynamic often leads to persecution and violence, as adherents of both faiths struggle to find common ground in their spiritual beliefs and practices The mystical experiences associated with each tradition are frequently viewed in opposition, fostering contention instead of unity This polarization nurtures intolerance and emotional thinking, which can lead to fanaticism among individuals with dysfunctional relational models Consequently, the quest for transcendence within these spiritual paths becomes a barrier to interreligious understanding and tolerance, mirroring the growing divide between Western Christendom and Islam.

Thesis Statement

This investigation explores the similarities and differences between the mystical traditions of Eastern Orthodoxy and Islam, aiming to reveal significant patterns of invariance By reviewing, summarizing, analyzing, and synthesizing themes related to mystical experiences, the study seeks to identify compatible paradigms of transcendence that enhance self-actualization These findings may foster greater interreligious and intercultural understanding and tolerance Ultimately, the research posits that the meanings and essences derived from these mystical experiences will show notable analogies.

Purpose of the Research

The development of worldview plays a crucial role in fostering self-actualization and promoting interreligious and intercultural understanding and tolerance This enhanced perspective can deepen our comprehension of esoteric interpretations of mystical experiences, particularly in relation to broader exoteric experiences.

Limitations

The exploration of mystical experience centers on the direct encounter with mystery, characterized by a noetic reality that remains beyond ordinary perception This experience is paradoxical, being both manifest yet concealed, immanent yet transcendent, and ultimately ineffable, defying human language Additionally, understanding the nature of such experiences is complicated by the limitations of language itself The challenge is further compounded by the reliance on translations of Arabic texts and the complexities of Greek terminology, where English translations often fail to capture the full meaning and nuances For instance, the term "hesychia" can denote various concepts such as stillness, solitude, or inner prayer, depending on the context, highlighting the intricate relationship between language and mystical experience.

The 'Jesus Prayer' is often explored alongside psychosomatic techniques and the theology of Gregory Palamas, highlighting its significance in spiritual practices This interplay is not an isolated instance; rather, it reflects a broader trend that demands thorough explanation to effectively convey the theory and application of these concepts.

Hesychasm (Peters, 1970) This leads to the final limitation, which relates to the restrictions on the length of this work and the researcher’s orientalist tendency to verbosity.

Delimitations

1 Propose to investigate the validity claims of any particular mystical experience;

2 Explore any influence and interchange of doctrine, theory, method, and/or practice of the prototypes of spiritual ascendancy in discussion.

Research Design and Methodology

This investigation employs a comparative design that integrates Martin’s naturalistic theory and the transcendental phenomenological approach to explore the essences of human experiences in the Hesychastic and Sufistic paths to spiritual growth Utilizing Moustakas’ systematic procedure, the researcher begins by setting aside personal biases and describing their own mystical experiences Key information from relevant texts is identified, grouped into themes, and analyzed to create textural and structural descriptions of these experiences The findings are discussed in relation to worldview, self-actualization, and intercultural understanding, highlighting patterns of invariance in theory and practice while rejecting competing single-factor explanations The analysis concludes with a comprehensive discussion of the similarities and differences between the two spiritual paths.

Definitions

superimposition of alternate paradigms that could lead to misunderstanding the presuppositions underlying this study (Vujisić, 2009).

The term "worldview" or "weltanschauung" is widely used across various disciplines, yet this study adopts the framework proposed by Apostel and Van der Veken (1991), which defines worldview as a coherent collection of concepts that enables individuals to form a comprehensive understanding of the world This framework encompasses key areas such as ontology, prediction, axiology, praxeology, epistemology, and metapoiesis, establishing a consistent context for addressing questions related to reality, values, actions, and knowledge It also emphasizes the interplay between nature and nurture and the re-creation of worldview through existential choices Furthermore, this sevenfold framework allows for the evaluation of worldviews along an enlightenment continuum, focusing on five critical vectors: empirical justifiability, psychological functionality, social cohesion, meaning and purpose, and comprehensiveness.

Maslow (1943), in his hierarchy of needs, which dominates the discussion on self- actualization, proffers that his self-contrived list of ‘basic-level’ human needs must be met before

Self-actualization is often viewed as the realization of one's potential, but Maslow's hierarchical theory has faced criticism for being ethnocentric Research indicates that human needs are universally consistent rather than hierarchical in nature (Hofstede, 1984; Max-Neef, Elizalde, & Hopenhayn, 1991) In this study, self-actualization is defined as achieving transcendent meaning and purpose, while self-realization pertains to the fulfillment of one's potential (Myers, 1993; Seligman, 2002).

Historically, toleration referred to the forbearance exhibited by those with a dominant belief system, allowing the existence of other, often viewed as inferior or erroneous, belief systems The concept has evolved to encompass four models of tolerance, one of which is permission, exemplified by the hostile neutrality found in the Edict of.

Galerius exemplifies a historical approach to coexistence, while Constantine’s Edict of Milan represents a pragmatic neutrality More recently, the concepts of respect and esteem have emerged, stemming from the expansion of worldviews that often lack empirical justifiability, psychological functionality, and social cohesion These concepts facilitate self-actualization and serve as key reference points in this discussion (Forst, 2003; 2004; 2008).

Epilogue

The phenomenological method allows for the distillation of experiences into their essential forms, making it crucial for researchers to set aside their biases when exploring the lived experiences of Eastern Orthodoxy and Islam This process, known as epoché, encourages readers to engage with the mystical data directly, fostering a shift from a dualistic understanding of subject and object to a more integrated perspective of non-duality and transcendence This approach does not diminish the significance of individuality and personhood; instead, it promotes a paradigm that seeks a deeper, more unified awareness of existence By embracing this perspective, the often elusive supersensory mystical experience can enhance our understanding of spiritual realities within the context of human embodiment.

EASTERN ORTHODOX AND ISLAMIC MYSTICISM

Mystical Experience in Eastern Orthodoxy

of spiritual ascendency and mystical experience in Eastern Orthodoxy emerge from the following presuppositions

(1) Reality is beyond the perception of the senses.

(2) The nous, (i.e., the apperceptional power of the psyche, or soul), through which spiritual reality is perceived, has been darkened through sin, resulting in spiritual blindness.

(3) The darkening of the nous creates a false image of the self, based upon the subjection of the nous to the body and identification of the nous with reason.

(4) The fallen condition of the nous results in separation from the experience and presence of God.

(5) The situation can be remedied through the Hesychastic method, which has as its goal the purification and restoration of the nous to its natural movement.

Hesychasm, originating from the term hesychia, signifies a state of stillness, rest, and silence that fosters a focused mind This practice is aimed at purifying the nous, often described as the 'eye of the heart.'

Hesychasm involves the stilling of the thoughts, allowing the nous to descend into the ‘heart’ (Nahum, 2001; 2002; 2005) Metropolitan Hierotheos Vlachos (2000), states:

Hesychasm plays a crucial role in the purification and perfection of an individual By practicing hesychia, one can cleanse the heart and intellect from passions, leading to a deeper communion and union with God Ultimately, hesychia represents an inner state of being, characterized by a profound connection with the divine.

Hesychasm represents the esoteric tradition within Eastern Orthodoxy, serving as a pathway to both spiritual growth and mystical experiences This practice emphasizes the importance of inner life while also incorporating external religious rituals In Eastern Orthodoxy, the boundaries between theological discussion and mysticism are blurred, with all dogma deeply rooted in mystical experiences.

Mysticism is deeply intertwined with dogma, which shapes and conveys the essence of mystical experiences True knowledge of God transcends intellectual engagement and conceptual understanding, focusing instead on gnosis—the personal experience of God linked to a noetic vision In Eastern Orthodoxy, the ultimate aim of spiritual growth and mystical experience is the purification of the heart through contemplative prayer This process involves uprooting passions and renewing the darkened nous to enable a return to God, ultimately allowing one to behold the uncreated Light and experience spiritual ecstasy.

When the faculty of 'nous' is centered in the heart and rejuvenated, it aligns with the teachings of Christ, as stated in Matthew 5:8: “Blessed are the pure in heart: for they shall see God.” This highlights the significance of purity of heart in spiritual perception and understanding.

Hesychasm is deeply rooted in Holy Scriptures and Tradition, with the Old Testament referencing this spiritual practice through the lives of prophets like Moses and Elijah, who withdrew from worldly distractions to receive divine knowledge This contemplative process is reflected in David's words, “Be still and know that I am God” (Psalms 46:11, KJV), highlighting the importance of surrender and self-emptying Additionally, Christ’s teachings in the New Testament further emphasize the significance of this mystical approach to experiencing God's presence.

In Matthew 6:6 (KJV), the phrase "enter thy closet and… pray" encourages individuals to turn away from external distractions and engage in inward reflection for prayer (Clendenin, 1995) This concept is exemplified by John the Baptist, who, through his ascetic practices, experienced a revelation of the Messiah (see John 1:32).

The term "hesychia," used by apostles Peter and Paul in their epistles, has contributed to the development of the Eastern Orthodox mystical experience known as Hesychasm, as referenced in texts such as I Thessalonians 3:12, I Timothy 2:2, and I Peter 3:4 Furthermore, the practice of the 'Jesus Prayer' is believed to have originated from the apostles and was formalized with the rise of monasticism in fourth-century Egypt (Chryssavgis, 2004; Neilos the Ascetic, 1979).

The terms "hesychia" and "hesychazo" were first used in a patristic context during the fourth century, as documented in A Patristic Greek Lexicon (Lampe, 2007) Notable early references can be found in the writings of John Chrysostom, the Cappadocians, Evagrius Ponticus, and the Sayings of the Desert Fathers.

In the sixth and seventh centuries, the concepts of hesychia and hesychast were systematically utilized by John Climacus and Hesychios the Priest, with detailed descriptions provided by Abba Philemon, an Egyptian hermit This period marked a significant development in the understanding of these terms within the context of monastic spirituality.

The term "Hesychasm" appears to have emerged later than previously thought, as it is not mentioned in Lampe's work (2007) By the fourteenth century, Gregory Palamas had formalized Hesychasm, leading to widespread use of the terms "Hesychasm" and "hesychast" on Mount Athos, indicating the practice's growing influence (Bouyer, 1961; Cyprian, 1995; Gillet, 1987) Key writings referenced by hesychasts include significant theological texts that shaped their spiritual practices.

Philokalia, (b) the Ladder of Divine Ascent; and (c) the works of Isaac the Syrian, Symeon the

New Theologian, and Gregory Palamas (Farrell, 1987; Grube, 2001).

In Eastern Orthodoxy, the spiritual journey consists of three key phases: katharsis (purification), theoria (illumination), and theosis (divinization or union with God), with theosis being the ultimate goal of life The katharsis phase focuses on eliminating sin and vice, while theoria emphasizes the cultivation of virtues The final phase, theosis, involves receiving the gifts of the Holy Spirit This spiritual path encompasses various forms of praxis, including action, practice, and struggle, with differing experiences and steps that may vary among hesychasts.

The journey towards the unitive goal of theosis is intricately guided by the hesychastic method, which emphasizes the triad of askesis (asceticism), nepsis (watchfulness), and hesychia (stillness or focused meditation) This process, as outlined by various theologians and spiritual writers, underscores the importance of cultivating a disciplined spiritual practice to achieve a deeper connection with the divine.

‘Prayer of the Heart’) and is based upon the principal of synergy, or the ‘energizing together’ of Divine grace and human will (Bouton, 2004; Cook, 2011; DiLeo, 2007; Hoekma, 1994; Vujisić,

The three phases of spiritual ascendancy in Eastern Orthodoxy—katharsis, theoria, and apatheia—represent a progression in spiritual life akin to the stages of infancy, youth, and maturity, and can be metaphorically linked to the sapiential books of Proverbs, Ecclesiastes, and the Song of Songs While each phase is distinct, they are interrelated; katharsis is essential for the fulfillment of theoria, and apatheia, which primarily occurs in katharsis, reaches perfection through gnosis in theoria Consequently, the distinctions among these phases are more operational than sequential, emphasizing their interconnected nature in the spiritual journey.

The initial stage of spiritual development is characterized by a battle against sin and personal desires This phase relies heavily on faith, which helps the individual overcome the influences of evil that manifest through the material world and the body.

Mystical Experience in Islam

mystical experience in Islam emerge from seven presuppositions

(1) The apprehension of phenomenal and spiritual realities is transcendental and supersedes the ability of the senses and mind.

(2) The qalb, which is the supersensory organ of spiritual cognition, must be cultivated through struggle and activated in order to obtain spiritual knowledge.

A distorted self-image arises when individuals equate their identity with bodily desires and impulses This misalignment, often exacerbated by negative influences, leads to a conflict where the spirited and appetitive aspects of the soul resist the rational power of the intellect, undermining the soul's fundamental understanding.

(4) The disharmony results in separation from the knowledge, experience, and presence of Allāh.

(5) Purification and discipline are required to actualize the qalb.

(6) The pure qalb becomes a mirror of the likeness of Allāh.

(7) Balance is restored, and the true nature of the qalb, or self, is discovered, together with purpose and happiness, through tasawwuf, or Sufism (Al-Kalabadhi, 1977; Martin, 2004; Smith, 1973; Solihu, 2009c)

Sufism, originating from the term safā, signifies purity and a peaceful state of the qalb, or 'heart' (Martin, 2004) This concept is linked to sūf, meaning wool, which refers to the woolen garments worn by early Islamic ascetics (Muhaya, 1993; Solihu, 2009c) Renowned Islamic historiographer Ibn Khaldūn (1989) offers insights into the significance of Sufism in Islamic tradition.

Islamic mystical experience emphasizes unwavering dedication to divine worship and total devotion to God It involves rejecting the superficial allure of worldly possessions and status, practicing abstinence from common pleasures, and seeking solitude to deepen one's connection with the divine.

Sufism is then the inner and mystical dimension of Islam (Nasr, 1987; 2008; Nicholson,

The article explores the esoteric dimensions of Islamic teachings, emphasizing the significance of intention and inner spirituality over mere external practices This perspective contrasts with fiqh, or Islamic jurisprudence, which elaborates on the sharīah, the code of conduct derived from the Holy Qur’ān, and is further enriched by sunnah (tradition) and the interpretations of Islamic jurists.

Fiqh focuses on the adherence to Islamic rituals, moral principles, and social laws, highlighting the outward aspects of Islamic teachings In contrast, Sufism prioritizes the journey of spiritual growth and mystical experiences, offering a deeper, more introspective understanding of faith.

The primary objective of the Islamic mystic is to cleanse and elevate the soul, freeing it from the impurities of sin, vengeance, jealousy, hatred, and all forms of evil, so that it can ultimately return to its pure state.

Allāh (Brown, 1950) This is accomplished through compliance with the injunction given to Abū

Yazīd al-Bistāmī by Allāh: ‘Leave yourself and come’ (Al-Qushayrī, 2007) In this context, to

Leaving the self represents liberation from desires, while coming signifies surrendering to the will of Allāh alone In essence, Sufism embodies the concept of dying to the self and being reborn in Allāh.

Islamic mystical experience is rooted in the Qur’ānic command to engage in continual dhikr, or remembrance, of Allāh In Surah Al-Baqarah, verse 152, it is stated, “Then do ye remember me; I will remember you” (Ali, 2006), emphasizing the importance of this practice in fostering a deep spiritual connection.

The term 'dhikr' encompasses a range of meanings in Islamic literature that extend beyond simple remembrance It includes aspects such as praising, continuously mentioning, celebrating, magnifying, and valuing as a precious possession (Ali, 2006; Solihu, 2009c) Dhikr serves as the essential fuel for love; without it, love cannot thrive (Ali, 2006; Muhaya, 1993; Solihu, 2009c).

The significance of dhikr (remembrance of God) and fikr (meditation) in Islam is highlighted by the Prophet Muhammad's retreat in the cave of Hirā’ prior to receiving Divine Revelation This practice, along with the eschatological teachings of the Qur’ān, has inspired Sufis—predominantly Sunnī—to renounce worldly distractions and seek a more ascetic lifestyle The historical roots of this retreat trace back to the second century of the Islamic era, a time when many Muslims began to engage more with worldly matters Nonetheless, the Qur’ān alone has been pivotal in shaping the Islamic mystical experience that defines Sufism.

The first Sufi writer was al-Hārith ibn Asad al-Muhāsibī, who wrote Kitāb al-Ri‘āyah li-

Huqūq Allāh (Book of Observance of the Rites of Allāh) and who lived in the third century of the

Islamic era, or Anno Hegirae (A.H.), which corresponds to the ninth century of the Christian era (Solihu, 2009c) However, the oldest surviving and complete account of Sufism is Kitāb al-

Luma’ (The Book of Flashes), which was written by Abū Nasr al-Sarrāj ca 378 A.H (Muhaya,

1993) Notwithstanding, the standard formulation of Sufi doctrine can be found in al-Risālah al-

Qushayriyyah fi ‘ilm al-tasawwuf (Al-Qushayri’s Epistle to the Sufis) by ‘Abd al-Karīm ibn

Hawāzin al-Qushayrī, around 465 A.H., highlights the evolution of Sufism as it encountered various cultures, leading to the emergence of new schools of thought that diverged from Sunnī orthodoxy This interaction subjected Sufism to significant criticism from Islamic scholars, many of whom argued that it was incompatible with Islam However, Abū Hāmid al-Ghazālī played a crucial role in integrating Sufi teachings into mainstream Sunnī theology and jurisprudence through his influential work, Ihyā’ ‘Ulūm al-Dīn (The Book of the Revival of Religious Sciences).

Enumeration of Sciences) ca 505 A.H (Al-Ghazali, 2000; Martin, 2004, p 686; Martin, 2004;

Since 2009, moderate Sunnī-Sufism has gained recognition as a valid and commendable way of life within Islam Despite its acceptance, tensions persist between Sufism and the formal discipline of Sunnī jurisprudence, highlighting an ongoing strain between the spiritual aspects of Islam and the Sunnī establishment.

In Islam, the journey of spiritual ascent and mystical experience involves two key components: maqāmāt (stations) and ahwāl (states), culminating in al-Fanā’ (self-annihilation) These stages are essential for eliminating the aspirant's internal 'idols' and achieving a unitive monotheistic experience Maqāmāt are attained through personal struggle and virtuous practice, requiring significant effort, while ahwāl are bestowed as divine gifts from Allāh Despite their theoretical differences, maqāmāt and ahwāl are interconnected in practice; the earned maqām is encompassed by the divine gift, and the hāl is enriched by the acquired maqām.

The term maqām, meaning 'place of standing,' is often translated as 'station' in Islamic mysticism It signifies a step in the journey of training and self-mortification aimed at achieving spiritual purification Each maqām is sequential, requiring the aspirant to fulfill its obligations and acquire the associated virtues before advancing to the next stage While the order and number of maqāmāt can vary among Muslims, it is commonly recognized that there are seven principal maqāmāt.

‘valleys’ or maqāmāt that must be crossed in order to attain illumination (see Appendix C on page 69).

The maqāmāt consist of three essential stages: preparation, discernment, and contemplation In the preparation phase, the aspirant engages in religious duties, remembers Allāh, and purifies the soul The discernment stage involves watchfulness, guiding the aspirant towards success, while contemplation brings illumination through the Muhammadan Light This journey of purification entails cleaning away impurities, refining the self, and experiencing Allāh Throughout this ascent, absolute obedience to a shaykh is crucial, with the aspirant likened to "a corpse in the hands of the undertaker" to endure the trials faced, especially during the critical initial forty days of seclusion During this period, the shaykh closely observes the aspirant's mind, teaching them to navigate psychic phenomena Attempting to progress without a shaykh is believed to lead one to be guided by Satan.

Conclusion

In Eastern Orthodoxy, the key methods for spiritual ascension include askesis, nepsis, hesychia, and obedience to a gerontas By engaging in these practices and maintaining a continuous effort, the aspirant progresses through the stages of theosis, which involve fulfilling religious obligations, practicing asceticism to purify the soul from sin and passions, and embracing hesychia through the repetition of the 'Jesus Prayer.'

‘Prayer’ together with the accompanying psychosomatic techniques (Orthodox Christian

The journey of spiritual development involves several key stages: cultivating watchfulness and discernment, experiencing spiritual insights aligned with one's growth, and gaining illumination through noetic vision As individuals progress, they perceive the uncreated Light and enter a state of unitive life, ultimately acquiring an Orthodox phronema This transformative process culminates in self-actualization, manifesting as love, awareness, compassion, healing, comfort, tolerance, and joy.

In Islam, the primary methods for achieving spiritual elevation and mystical unity with Allāh include dhikr (remembrance of God), fikr (contemplation), zuhd (asceticism), and complete submission to a shaykh or murshid These practices are essential for followers seeking to deepen their spiritual connection and attain enlightenment, as emphasized by Imam Zaid Rahman.

Through continual jihad and various methods, the aspirant fulfills religious duties, invokes Allāh, and purifies the soul while ascending through the maqāmāt This journey fosters discernment and watchfulness, leading to blessings known as ahwāl and the experience of al-Nūr al-.

Muhammadiyyah; (g) enters the unitive life; (h) acquires al-tatawwur al-Islami; and finally,

(i) attains al-tahqīq, from which flow love, tolerance, moderation, peaceful coexistence, unity, solidarity, and mutual responsibility (Martin, 2003).

This chapter establishes a comprehensive database essential for the phenomenological reduction process, offering a framework for analysis and insights into how mystical experiences influence worldview, self-actualization, and interreligious or intercultural understanding and tolerance Chapter III focuses on transcendental phenomenology, detailing its methodology and relevance to the research problem and thesis statement.

METHODOLOGY

Paradigm

In selecting the most suitable phenomenological approach for this research, two methodologies were considered: hermeneutic phenomenology, which focuses on reflective interpretation of historical texts, and transcendental phenomenology, which aims to elucidate the essences of experiences Ultimately, transcendental phenomenology was chosen due to its structured analysis process, as outlined by Moustakas (1994), and its ability to balance objective and subjective knowledge through systematic procedures and rigorous data analysis steps, making it the ideal methodology for understanding the meanings of experiences (Creswell, 2007).

Framing the Study

Research on the similarities and differences between the mystical traditions of Eastern Orthodox Christianity and Islam is minimal (Solihu, 2009c) There is even less exploration of the spiritual ascendancy prototypes within these two religious systems and their historical impact on worldview development, self-actualization, and interreligious understanding and tolerance Most existing literature, aside from Solihu's work, tends to rely on a 'common-sense' approach influenced by ideological biases Martin (in Braun & McCutcheon, 2000, pp 45-56) argues that such studies lack a thorough analytical framework.

The article critiques the notion that ‘comparison and reasoned generalizations’ contribute meaningfully to scientific research, suggesting they often reflect the author's personal beliefs rather than scholarly rigor It aligns with Martin's perspective, emphasizing that valid scientific generalizations should dismiss theological biases and focus on naturalistic theories and cognitive psychological structures, which help differentiate similar religious concepts.

Methodology

‘launches’ (p 22) his transcendental phenomenological approach with epoché, i.e., the setting aside of all prejudgments by the researcher, which enables him/her to see the phenomenon

“freshly, as for the first time” (p 34), and to be transcendentally open to its totality Moustakas

In 1994, systematic and practical procedures for data analysis were established, where the researcher first employs epoché to describe personal experiences and set aside preconceptions Next, significant statements are identified and clustered into meaningful themes These themes are then synthesized into textural and structural descriptions, culminating in a comprehensive depiction of the essences of the experience (Overgaard, 2004; Patton, 1990; Van Heuveln, 2000).

Limitations of the Methodology

The development of an objective 'essence' through the aggregation of subjective experiences poses significant challenges in research Key questions about experience—'what?' and 'how?'—create a measurable framework for investigation However, maintaining a coherent flow between significant statements, themes, and structural descriptions is essential, as the analysis shifts from detailed observations to broader generalizations Unfortunately, there are no guarantees that this flow will be maintained throughout the process Additionally, essences are never fully exhaustive, and essence statements can only capture certain aspects of the documented experiences (Creswell, 2007; Moerer-Urdahl & Creswell).

Achieving epoché, the state of consciously perceiving and experiencing without bias, is a challenging task for researchers, as it is nearly impossible to completely set aside personal assumptions (Moustakas, 1994; Stroker, 1997, p 107) Furthermore, understanding the specific terminology associated with this method—such as epoché, horizontalization, imaginative variation, intuitive integration, and textural and structural descriptions—requires familiarity with the philosophical foundations and expertise in their application within research studies (Creswell).

2007, p 62) Nevertheless, transcendental phenomenology provides a systematic approach with concrete procedures, and is a widely used method in the social and human sciences, especially psychology.

Conclusion

transcendental phenomenological approach is appropriate to this study as it “provides logical, systematic, and coherent design elements that lead to an essential description of the experience”

(cf Moerer-Urdahl & Creswell, 2004, p 1) The next chapter provides an overview of the phenomenological reduction process with a focus on significant statements, theme and meaning units, and textural and structural descriptions.

THE PHENOMENOLOGICAL REDUCTION PROCESS

Significant Statements

4.2 Theme and Meaning Units The themes and meaning units of the lived experience of spiritual ascendancy and mysticism in Eastern Orthodoxy and Islam are “the structures of the experience” (Van Mannen,

In 1998, it was emphasized that a theme and meaning unit transcends mere objects or concepts, representing a core meaning structure inherent in phenomena (p 79) By employing a selective approach to analyze significant statements related to spiritual ascendancy and mystical experiences, combined Eastern Orthodox and Islamic themes were developed (Moustakas, 1994) This analysis revealed nine key themes that encapsulate the transcendental essence of these experiences: (a) self-concept and ontological separation; (b) reality and spiritual cognition; (c) purification; (d) perfection; (e) unitive experience; (f) knowledge and discernment; (g) enlightenment of worldview; (h) meaning, purpose, and self-actualization; and (i) solidarity, mutual responsibility, and tolerance (see Appendix G, p 82).

4.3 Preparation of Textural and Structural Descriptions

According to Creswell (2007), thematic analysis involves creating a textural description of experiences and a structural description of their context This analysis emphasizes understanding "what people experience and how they experience it" (Patton, 2002, p 107) Drawing from Eastern Orthodox and Islamic sources, the study suggests that the path of spiritual ascendancy and mystical experience transcends mere sense-perception and external circumstances Instead, these experiences are comprehended through a spiritual cognition that exists in an invisible, infinite space filled with silence and the oneness of God The structural description further elaborates on the cognitive processing involved, providing concrete concepts to contextualize these profound experiences.

‘imaginative variation’ led to the structural textures resulting in the invariant structures of the phenomenon

4.4 Combined Textural-Structural Descriptions The phenomenological sequence of presenting the textural and structural descriptions simultaneously in tabular form (see Appendix H on page 89) assisted in shifting the emphasis of the data analysis from intuitive and cognitive to integrative, and eliminated the need for a combined textural-structural description, which was important in view of the restrictions on the length of this paper The combination of the textural and structural descriptions into one table assisted in providing a sense of balance between the spiritual and material, and the intuitive and the cognitive in the two accounts Nevertheless, much of which was on the agenda for discussion, was beyond words.

4.5 Conclusion This chapter describes the phenomenological reduction process in terms of the significant statements, themes and meaning units, and textural and structural descriptions related to the path of mystical experience in Eastern Orthodoxy and Islam Patterns of invariant structures became evident that transcend dogma and culture as evidenced in Appendix H on page 89 The following chapter will address the creative description, or synthesis of the essences, of the Eastern

Orthodox and Islamic mystical traditions, and discuss the impact on worldview, self- actualization, and tolerance.

Combined Textural-Structural Descriptions

The integration of textural and structural descriptions into a single table was crucial due to the paper's length limitations This approach created a balanced representation of the spiritual and material aspects, as well as the intuitive and cognitive elements in the two accounts However, many topics intended for discussion transcended verbal expression.

Conclusion

This article explores the mystical experiences within Eastern Orthodoxy and Islam, revealing common patterns that transcend both dogma and cultural boundaries, as detailed in Appendix H on page 89 The upcoming chapter will focus on creatively synthesizing the essential elements of Eastern mystical traditions.

Orthodox and Islamic mystical traditions, and discuss the impact on worldview, self- actualization, and tolerance.

PATTERNS OF INVARIANCE

Creative Synthesis

To achieve a creative synthesis, one must progress from subjectivity to inter-subjectivity and from objectivity to trans-objectivity, transcending the unique aspects of different traditions to uncover the core essence of the experience This synthesis represents the invariant structure of ultimate essence, encapsulating the fundamental meaning of the experience itself.

Researchers should expand their focus beyond the data to foster a deeper understanding of their questions, allowing for a comprehensive expression of the essence of the phenomenon being studied (Moustakas, 1990, p 32) The creative synthesis can be found in Appendix I on page 93.

Implications

The fundamental structure of religious doctrines reveals essential similarities in self-concept, ontological separation, and spiritual cognition across different traditions Key themes such as purification, perfection, unitive experience, knowledge, discernment, and enlightenment highlight the interconnectedness of meaning, purpose, and self-actualization These concepts foster solidarity, mutual responsibility, and positive human relationships, promoting tolerance among diverse beliefs The invariants are shaped by the affordances within experiences, allowing individuals to perceive actionable possibilities This process of recognizing "wisdom in differences" involves directly noticing and encoding specific elements from varied experiences.

A pivotal example of the pattern of invariance can be evidenced throughout the synthesis in the recurring theme of the ‘true self’, which is closely linked and identified in Eastern

Orthodoxy and Islam emphasize the significance of spiritual cognition in understanding mystical experiences, particularly in relation to spiritual reality The journey towards psychogenesis involves the development of a dialogical method that explores the architecture of the 'self,' which is linked to the supersensory organ of spiritual cognition A thorough analysis of the 'self' enhances personal growth by enriching its critical elements, ultimately leading to profound self-discovery in both traditions.

The practice of contemplative prayer serves as a foundational method for acquiring knowledge, emphasizing the systematic focusing and re-focusing of attention on the pre-reflective aspects of lived experiences This approach highlights the importance of spiritual cognition in understanding oneself and the world.

In Eastern Orthodoxy and Islam, aspirants achieve a profound understanding of true self-awareness and the essence of spiritual reality through the purification and activation of their spiritual cognition This process involves phenomenological, eidetic, and transcendental reductions, allowing individuals to perceive the archetype of meaning-structures and the divine energies of creation Central to this experience is contemplative prayer, characterized by the repetitive invocation of noetic aspirations, fostering a dialogical connection between the spiritual cognition and divine energy, often felt within the heart This aspiration is an objective journey towards spiritual enlightenment.

The process of inward flow towards the organ of spiritual cognition leads to profound transformations in character, perception, cognition, behavior, and understanding, ultimately achieving a state known as 'purity of heart.' This state allows for direct awareness of the transcendent, diminishing the roles of natural and artificial memory Instead of focusing on symbolic representations of experiences, attention is directed towards the alignment of perceptions and actions that transcend specific situations, shaped by the energy of the experience itself This alignment is fundamental in constructing deep cognitive structures, such as schemata and mental models, which ultimately shape one's worldview.

Worldview

Knowledge is inherently tied to context and emerges from individual experiences shaped by cultural environments It develops through goal-directed activities that focus attention on detecting opportunities within a system, ultimately leading to goal achievement As individuals engage more deeply in their communities, their knowledge evolves, rooted in action and experience, making it inseparable from its context Alternative perspectives are often seen as limited in their ability to convey true knowledge Knowledge fosters the expression of capabilities and enhances attention and intention within rich contexts that mirror direct spiritual experiences This reflective representation of knowledge is viewed as a higher form of understanding, involving creative interactions with symbols that encompass both interpretation and expression This process entails a dynamic interplay of perception and action, activating neural structures that adapt and evolve through repeated experiences, allowing for richer lived experiences.

In this mystical worldview, enhancing mental health involves systematically exploring the inner meaning-structures of consciousness and rediscovering the spiritual cognition organ, a stable aspect of self-awareness distinct from fluctuating thoughts This heightened awareness facilitates sustained attention, fostering emotional and psychological wellbeing, and cultivating a sense of belonging and inclusion, countering social disintegration characterized by isolation and rejection Secondary reflective thought is linked to increased consciousness, and focusing on spiritual cognition is deemed therapeutic By voluntarily concentrating on this constant aspect, individuals can reduce anxiety, gain clarity, and find meaning and purpose, contrasting with the aimlessness often found in the modern Western perspective, as seen through Eastern Orthodox and Islamic lenses.

Self-actualization

Mystical experiences in Eastern Orthodoxy and Islam suggest that spatiality serves as the fundamental organizing principle of the self, influencing the entire internal structure True self-consciousness and self-image are thought to be arranged in the introspective inner space, forming layered strata around the core experience of spiritual cognition during purification A deeper examination reveals vital structural groupings, including self-concept, self-awareness, interiority versus exteriority, and the dynamics of constancy and changeability These elements collectively foster higher-order thinking, as noted by Louchakova and Warner (2003).

When the spiritual cognition organ remains unactualized, the self-image formed in early childhood evolves into a false self-image, becoming the core of an individual's psychic structure This invented self-image, arising from the false and imputed self-image, is complex and deeply rooted, leading to intense identification with it Once established in childhood, this self-image shapes personal identity and influences various aspects of life, including one's sense of being, inner experiences, and perceptions of self and the environment It is defined by self-boundaries that encompass spatial and essential limits, which can create obstacles or feelings of being 'stuck,' particularly when pursuing goal-directed activities essential for spiritual, psychic, and mental well-being.

The childhood formation of an invented self-image, shaped by life experiences, can restrict the perception of space, leading to a rigid self-identity that limits the richness of essence in one's experiences This narrowing impacts how individuals relate to God, the cosmos, others, and themselves, prompting a preoccupation with making sense of their surroundings within the confines of their self-image However, traditions such as Eastern Orthodoxy and Islam suggest that deep within the heart lies a residual memory and longing for a more expansive experience of space and essence This longing can activate latent potential, yet without nurturing this potential, the memory may fade, overshadowed by negative life experiences and an identification with material reality.

Eastern Orthodoxy and Islam emphasize the significance of awareness in understanding the constructed nature of one's self-image Both traditions advocate for a spiritual journey that facilitates a deeper exploration of the true self, transcending the limitations of the ego By relinquishing the invented self, mystics can access a higher state of spiritual cognition, experiencing knowledge that connects them to the cosmos and the present moment This process allows for a profound recognition of essence, which has often been obscured by the false self-image The distorted perception leads individuals to perceive boundaries that hinder their sense of meaning and purpose, ultimately obstructing self-actualization However, when meaning and purpose are embraced, both traditions propose the emergence of a new dynamic rooted in integration rather than separation.

Tolerance

The mystic operates with a singular, integrative goal-intention, directing their perception, attention, and actions towards this primary aim This journey involves fine-tuning their focus, as each encountered goal-intention is carefully assessed for its alignment with the primary intention If a goal-intention proves incompatible, the mystic takes corrective measures to realign with their core purpose This process aligns with the theory of situated cognition, where both spiritual and material realms offer experiential insights Ultimately, the mystic embodies the principle of integration and non-duality, acting as an avatar of these profound concepts.

Both Eastern Orthodoxy and Islam emphasize that individuals, when liberated from distorted worldviews that contribute to psychological issues, can achieve self-transcendence This process fosters a deeper, more unified sense of self-identity that connects individuals to the greater whole The mystic's spiritual cognition, often referred to as a supersensory organ, plays a crucial role in this transformative experience.

The ontological experience of unity restores the 'heart' by recognizing the interconnectedness of all constituents of the universe, both animate and inanimate, through non-duality This unity is rooted in the belief that each entity possesses inner principles, or essences, reflective of divine thoughts, which together form the unitary cosmic principle governing existence These principles, not merely concepts but real, self-existent entities, reveal the hidden patterns of reality and are interconnected through a hierarchy In contrast to modern mechanistic worldviews, the spiritual paths of Eastern Orthodoxy and Islam emphasize a universal focus on identity and being, promoting self-transcendence without dismissing individuality This perspective leads to four key insights: the inherent goodness of the whole and its parts, the validity of transcending false self-images for a unified identity, the absurdity of perceived differences among people, and the inevitability of love and tolerance Ultimately, love, rather than mere knowledge, becomes the highest spiritual goal, underpinning the essence of being and consciousness while celebrating the individuality that defines personhood.

Conclusion

The two traditions share similarities in theory, terminology, methods, and outcomes, while also exhibiting variations in religious doctrine Participants in both traditions often reach a higher state of existence, fostering transcendence in worldview, self-actualization, and intercultural understanding and tolerance Although these experiences are framed within specific religious and cultural contexts, the essence of the phenomenon remains fundamentally unitive.

A deeper understanding of spiritual ascent and mystical experiences in Eastern Orthodoxy and Islam offers unique insights into subjective investigation methods, differing significantly from Western approaches while remaining coherent and effective in fostering mastery and happiness for practitioners Both traditions emphasize that the subjective domain is not anti-empirical; rather, they have established rigorous methods for attaining valid subjective knowledge, revealing essential patterns related to love, joy, beauty, values, and meaning This is achieved by focusing less on external objective studies and more on the subjective exploration of the self Key processes in both traditions include inward observation and the refinement of instrumental awareness As individuals transcend the self-centric ego, they can access a broader, purer, and more integrative consciousness aligned with the cosmos, promoting effective and wholesome living.

The concept of 'right action' is primarily viewed not just through its soteriological implications but also as a means to attain reliable knowledge within both traditions.

The journey of spiritual growth and mystical experience in Eastern Orthodoxy and Islam involves freeing consciousness from its attachment to a false, material self, leading to an awareness of spiritual reality, integration, non-duality, and cosmic consciousness While this study does not aim to investigate the nature of cosmic consciousness, it emphasizes that material attachments can distort one's perception.

Orthodoxy and Islam emphasize the development of the supersensory organ of spiritual cognition, enabling mystics to transcend personal and cultural biases This journey involves three key stages: (a) purification as a foundational step for realization; (b) transformative adjustments in character, perception, cognition, and behavior following a central realization; and (c) the complete transformation of spiritual cognition Ultimately, mystics from both traditions who reach the pinnacle of spiritual ascent share profound experiences of unity and understanding, fostering self-transcendence, integration, and a more progressive worldview characterized by self-actualization and tolerance.

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APPENDIX A: WORLVIEW ENLIGHTENMENT CONTINUUM SCALE

Table 1: Worldview Enlightenment Continuum Scale

Vector Description of the Worldview Evaluation Process

Empirical justifiability assesses the extent to which a worldview is grounded in verifiable facts and substantiated observations, relying on the senses, reason, and experience It contrasts these evidence-based beliefs with assumptions, opinions, theories, and speculation, emphasizing the importance of significant evidence in forming a credible perspective.

(2) Psychological Functionality To what degree does the worldview foster mental health and wellbeing vs pathology, in which the principal indicators are psychological distress and behavioral dysfunction?

Social cohesion is influenced by a worldview that fosters belonging, inclusion, participation, recognition, and legitimacy In contrast, a worldview that leads to social disintegration results in isolation, exclusion, non-involvement, rejection, and a sense of illegitimacy Understanding these dimensions is crucial for promoting a more connected and inclusive society.

A worldview plays a crucial role in establishing a sense of meaning and purpose in life, as it contextualizes our actions and validates their significance It helps individuals perceive their current experiences as steps toward achieving a greater ultimate goal, contrasting sharply with a sense of aimlessness Understanding the importance of a coherent worldview can enhance motivation and direction in personal and collective endeavors.

(5) Comprehensiveness To what degree does the worldview respond quantitatively and qualitatively to the questions proffered by the sevenfold framework?

APPENDIX B: STEPS AND EXPERIENCES IN KATHARSIS

Table 2: Steps and Experiences in Katharsis

Steps and Experiences Descriptions Sources

(1) Metanoia Metanoia is the shift from ego-centered to nous-centered, (i.e., ego-transcendent, or, in hesychastic terminology, God- centered) consciousness

(2) Penthos Penthos is the ‘gladsome mourning’ [see

Matthew 5:4], weeping, and tears that bring joy to the psyche.

Askesis, or asceticism, is the disciplined struggle against sin, sensuality, and the self-centered ego, ultimately aiming for self-emptying It encompasses practices such as fasting, which can involve total abstinence from food or a more moderate approach, with the latter being favored over extreme deprivation Additionally, asceticism includes extended periods of prayer paired with sleep deprivation or vigils, and the practice of prostrations to minimize distractions and maintain focus.

Silence, in the context of askesis, refers to the avoidance of unnecessary speech

Isaiah, 1997; Kohler & Hirsch, 2002; Leister, 2000; Vlachos, 1991; 1992; 1993; 1994; 1997; 2000; Vujisić, 2009

Nepsis is a state of focused attentiveness that centers on the thoughts of the intellect Through consistent practice, nepsis allows individuals to detach from these thoughts, promoting a clearer mental state.

(5) Prayer and contemplation Verbal prayer consists of reading, chanting, and/or reciting hymns and psalms Mental prayer involves repeating words inwardly with the mind, e.g.,

‘Jesus Prayer’, which is associated with various psycho-physiological techniques.

Prayer of the heart, which evolves from mental prayer, consists of the keeping of the mind in the heart during prayer

Contemplation involves the cessation of all mental activity.

Hesychia refers to a state of detached awareness characterized by a serene mental quietude and focused concentration This state involves disengagement from the ego's faculties, including the senses, emotions, imagination, and intellect, fostering a sense of inner tranquility.

Leister, 2000; Palmer, Sherrard, & Ware, 1983; Vlachos, 1991; 1992; 1993; 1994; 1997

(7) Apatheia Dispassion is the uprooting of the passions, which occurs when the three powers of the psyche turn to God and are directed to Him, and through which the

Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Karganović, 1978; Vlachos, 1991; 1992; 1993; 1994; 1997; 2000; Vujisić, 2009 assault, having been delivered from pride and the desires of the flesh

(8) Spiritual Gifts The Apostle Paul describes the charismata, or spiritual gifts, under 5 categories including: (a) healing and miracles, (b) gifts of proclamation, (c) revelations, (d) discernment of spirits, and (e) wisdom or spiritual knowledge