The United Experience of Mysticism

msyticismFrom the claim of the famous philosopher Friedrich Nietzsche, “God is dead” to the mass rise of atheism worldwide, an intellectual revolution has unfolded and has continued to spread in order to denounce a higher power. Mainly the contention against God is based on an opposition to the philosophy of fundamentalist Christian sects, where God decides fate and has created the world in seven days, or Islamic sects that claim that no prophet besides Muhammad is real. Through this narrow argumentation, atheists have discarded a higher power altogether. But even if the claim “God is dead” is referring to a universal phenomenon and not just an ecclesiastical one, I cannot understand the logic of it. Denying the existence of an entity beyond our capacity is cancelling out every mystical experience human beings have undergone in the entire history of our existence. I ascertain a spiritual force exists in the universe based on this historical, manifold evidence.

To write about every traditional and modern culture that propounds the idea of mystic experiences would be time-consuming and almost endless. The best I can do in this short frame of words is to put forth logic. Atheists claim believing in a higher power is mass delusion (Hanold 411). This may seem like a revolutionary idea, yet it is rather narrow-sighted. In order for this notion to be true, one would have to discount every mystical experience that humankind has lived through. Not only that, but theorists would have to discharge many different kinds of mystical experiences without any true scientific basis—only on the foundation of propaganda and skepticism (Hanold 133).

Mysticism is two-fold: practical and abstract (Jennings 45). Practical mysticism commonly is associated with healing, as modern doctors have not been around forever. One such instance of this is within Australian aboriginal culture, which uses healing techniques without medication, such as touch and breathing (Samus 784). There are thousands, and maybe millions of these types of accounts: how can we deny these occurrences under a blanket of mass delusion (Samus 522)?

Abstract mysticism usually refers to transcendent experiences within human consciousness. For an example of abstract mysticism, the Sufi order of Islam alone has millions of accounts of rising above worldly senses and consciousness (Hanold 23). Beyond religion itself, there are thousands of testimonials of physical, emotional, and mental transcendence without drugs and psychosis being entered into the equation (Hanold 433). In fact, it is rare a human being does not feel the presence of a higher power at least once in his or her life, if not for a second—looking up at the sky in awe, feeling a sudden unexplained peace, their consciousness radically shifting to a sense of satisfaction or sharp awareness in the matter of a second (Jennings 126).

Did all the religious, spiritual, and seeking people in the world get together and form an alliance to spread untruth in order to gain sway over global politics and economics? Doubtful. Does every human being have an innate tendency to believe in a supernatural power in order to feel comforted by the reality they experience without the backing of logic or personal experience and is this tendency based on strict scientific explanation? No such evidence has been applied and no tendency as stated has been examined within the strictures of science as conclusive (Samus 756). The absurdity of the atheist agenda is not so much that it has focused primarily on Christian creationism and Islamic extremism, but that it has ignored millions of personal accounts the world over of practical and abstract mysticism by proposing a guise of mass delusion inherent in human beings. Besides the point: if the confusion is real, is reality better?


Hanold, Gregory. The War of Spirituality. New York: Liams University Press, 2011. Print.

Jennings, Melanie. The History of Mysticism. Chicago: Black Bird Books, 2012. Print.

Samus, Sarah. The Whole Argument Against Atheism. Boston: Boston West University Press, 2011. Print.


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