Search Results (61)

This paper examines the four-stage process of mystical experience in the Huzi and Lady Yu allegories of the Zhuangzi. It begins with a lifeless stage enabled by the mystic’s purgation of the world and the self. It is followed by a revitalization stage in which Oneness is experienced not only as the introvertive experience of the self but also as the extrovertive truth of reality. It is then followed by the mystic’s experience of emptiness that transfigures reality through the reconciliation of things and the cessation of time and motion. Eventually it leads to the deconstruction of the transcendental Dao and the following of the spontaneity of things. The allegories provide a rich variety of mystical experiences, such as the exuberance of vitality, tranquil emptiness, and bliss in reconciliation. As the core theme of mysticism, Oneness is not regarded as the superior and final stage, but rather paves the way for the reconciliation of things in the co-presence of Oneness and multiplicity, and eventually leads to the deconstruction of Oneness and the return to the multiplicity of things. The pursuit of Oneness and the very deconstruction of it constitute the characteristic paradox of the Zhuangzi’s mysticism. Full article

Background: Induced after-death communication (IADC) experiences have been reported to share many phenomenological features with Near-Death Experiences (NDEs). This study aimed to empirically test the hypothesis that the majority of IADC experiences manifest a phenomenology that largely overlaps with that of NDEs. Methods: A cross-sectional observational design with retrospective data collection was employed. Fifty-nine participants (M = 56.25 years, SD = 10.18) who had previously undergone IADC therapy completed the Italian version of the Near-Death Experience (NDE) Scale. Descriptive analyses and repeated measures ANOVA were conducted to examine total scores and differences across subscales. Results: A total of 51 participants (86%) exceeded the established NDE threshold (≥7), with a mean total score of 14.69. The highest scores were observed on the Transcendental and Affective subscales, whereas the Paranormal subscale showed the lowest average scores. The Cognitive subscale exhibited intermediate values. Item-level analyses confirmed the high intensity of core NDE features, such as perceiving otherworldly environments, encountering deceased loved ones, and experiencing profound peace. Conclusions: This study provides the first empirical evidence of phenomenological overlap between IADC experiences and NDEs. These results shed light on the processes underlying the effectiveness of IADC therapy. Full article

This study investigates the performance of a mixed dual-hop free-space optical/underwater wireless optical communication (FSO-UWOC) system employing a decode-and-forward (DF) relay protocol, particularly under a comprehensive hybrid channel fading model. The FSO link is assumed to experience Gamma–Gamma atmospheric turbulence fading, combined with air path loss and pointing errors. Meanwhile, the UWOC link is modeled with generalized Gamma distribution (GGD) oceanic turbulence fading, along with underwater path loss and pointing errors. Based on the proposed hybrid channel fading model, closed-form expressions for the average outage probability (OP) and average bit error rate (BER) of the mixed dual-hop system are derived using the higher transcendental Meijer-G function. Similarly, the closed-form expression for the average ergodic capacity of the mixed relay system is obtained via the bivariate Fox-H function. Additionally, asymptotic performance analyses for the average outage probability and BER under high signal-to-noise ratio (SNR) conditions are provided. Finally, Monte Carlo simulations are conducted to validate the accuracy of the derived theoretical expressions and to illustrate the effects of key system parameters on the performance of the mixed relay FSO-UWOC system. Full article

From the Christian heartland of Europe emerged the techno-scientific culture borne from the Enlightenment movement. Prior to this cultural outlook that severed culture from its foundational roots in religion, it was the case that religion was not only a crucial agent in the shaping of culture, but in many ways, the heart of culture. With secular rationality and its underscoring of the techno-scientific mindset, a growing privatization of religion has become the acceptable ethos of contemporary Western culture. Secularism, largely understood in terms of a naked public sphere, is increasingly perceived to be the only form of rationality that can guarantee societal cohesion and the democratic spirit. But as Ratzinger pointed out in his 1993 Hong Kong Address to the Doctrinal Commissions of the Bishops Conferences of Asia, this Western understanding of culture that is governed by a hermeneutic of suspicion towards religion, and which seeks to replace the heart of culture with autonomous reason a la Kant, ends up leaving culture in a winter land of existential frostiness. By depriving culture of its roots in the transcendental dimensions of human experience, much of the wisdom and riches that have been accumulated in the pre-techno-scientific cultures—regarding fundamental questions such as “Who am I?”, “Why am I here?”, “What is the meaning of life?”, “What happens when I die?”, “Does life make sense?”, “Do I have a destiny?” and more—are now left to the manufactured logic of the techno-scientific with its anthropological reductionism that fails to offer the big picture of the cultural outlook that did not construe the scientific and the technological as antithetical to religion. This essay seeks to unpack the arguments Ratzinger made in this Address at Hong Kong, with the hope that this theological exegesis of the Hong Kong lecture could once again offer an invitation to the world of the techno-scientific, the world of secular rationality, to open up to the world of faith, so that together, the breadth and depth of the human culture would once again flourish in its greatness. Full article

This article proposes a reading of Marion’s phenomenology from an early text, arguing that the various phenomenological innovations which are introduced in this work are subordinated to the central concept of transcendence. This concept in Marion’s work names the relation between revelation and experience and makes possible the disclosure of a revelatory phenomenon of radical alterity and asymmetry. Reliant on this concept, Marion’s phenomenology dramatically reconfigures the transcendental subject, the phenomenal object, and the horizon as well as their relation to certain phenomena. While Marion’s early text undergoes numerous revisions and reappears in different versions at several junctures in the development of his intervention in phenomenology, this article maintains that his central concept of transcendence retains its primacy in the structural arrangement of his other phenomenological innovations. Additionally, it will be argued that while the concept of transcendence in Marion has often been treated with suspicion by interpreters as obliquely allowing for a theological incursion into Marion’s phenomenology, such discussions generally miss how Marion’s particular construal of transcendence, as the relation between revelation and experience, necessarily allows for an a priori best explained as a theological judgement. Lastly, several questions attendant to this argument will be suggested for further development and investigation. Full article

It is generally recognized in research that participation is lacking in social work and is essential to improve. This article presents findings from qualitative focus group interviews with children and parents in Denmark with supervised contact (SC) after placement focusing on what participation is for them. Since SC is a context embedded in conflicting perspectives, enabling a sense of participation can be challenging, making SC an interesting case for exploration. The findings show that for both children and parents, participation is about emotionally engaging in, finding, confirming and manifesting their positioning in the relationship, which goes beyond a traditional rights-based understanding. Based on the new empirical knowledge and anchored in the metatheory of agential realism, the article argues for participation as a relational, dynamic and transcendental concept that revolves around three empirical key aspects: positioning, confirming and manifesting, entangled in children’s and parents’ experiences, emotions and thoughts about ‘what are we to each other?’. Children and parents express orientation towards entering relationships, even though these are challenging. Thus, a major point is the need for further research into the relational and emotional processes of participation with awareness of the importance of the specific relationship. Full article

Accumulating psychedelic research has demonstrated a potential for improving mental health and wellbeing, yet studies in the context of eating disorders (EDs) are limited. This study aims to explore the subjective effects of psychedelic experiences to gain insight into the benefits and risks for people with EDs. Semi-structured interviews were conducted with eight adults aged 25–54 (mean age = 36.9), reporting to have had experiences with EDs and psychedelics in both naturalistic and clinical settings. Participants had multiple diagnoses and suffered chronic EDs, (mean age of onset = 13), diagnosed (N = 7) and undiagnosed (N = 1). Reports of cessation or the reduction of ED symptoms were unanimous and long-lasting for seven, with two participants reporting recovery attributed to psychedelic use. Two participants reported relapsing, attributed to environmental factors in the months following. Thematic analysis resulted in two superordinate themes, each comprising three subordinate themes. The first superordinate theme, ‘Exploring’ via the ‘gateway to healing’, illustrates mental, emotional, and transcendental elements of psychedelic experiences. The second superordinate theme, ‘Transformation’ and being ‘able to do the work’, illustrates cognitive and behavioural outcomes, with retrospective safety perceptions. These findings may provide more in-depth information on what benefits and experiences people with EDs can obtain from the use of psychedelic drugs and may inform more robust investigations of psychedelic-assisted therapy for the treatment of EDs. Full article

The study of decision making is currently significant in various areas of knowledge, particularly in an interdisciplinary approach involving psychologists, economists, sociologists, cognitive scientists, and political scientists. This article explores the decision-making process in a new field: the mystical lived experience; i.e., approaches the perception of something present as unknown, the perception of mystery, within the decision-making process. It emphasizes that every perception requires a response, more or less conscious, and the mystical lived experience is no exception. The goal is to enhance our understanding and interpretation of the dynamics of mystical experience using a phenomenological analysis of the decision-making process as a hermeneutic key. The philosophical and anthropological background of this article draws from Karl Rahner’s transcendental experience, while the phenomenological and psychological perspective is informed by Louis Roy’s experiences of transcendence and Juan Martin Velasco’s studies on mysticism. The article first establishes the theoretical foundations of this new approach and then applies a decision-making analysis to the significant decisions made by St. Ignatius of Loyola, as detailed in his autobiography. Full article

Against the backdrop of the dialogue between theology, cinema, and image culture more broadly, this article explores Paul Schrader’s 2017 film First Reformed as an experiment in cinematic theology. His 1972 work Transcendental Style in Film: Ozu, Bresson, Dreyer outlines the contours of a cross-cultural, cross-religious model of spiritual cinema and remains an influential text within both film studies and theology. While much of his career as both a director and screenwriter has embraced a broad spectrum of themes, from the psychological pessimism of Taxi Driver (1976) to the deep Christology of The Last Temptation of Christ (1988), First Reformed sees Schrader return to his theory of a sacred cinema through the themes of spiritual crisis, ecological indifference, and the politicization of Christianity. Through a theological and hermeneutical reflection on the film, its visual and narrative grammar, and its influences, this article explores Schrader’s cinema as model of divine intimacy that redeems in an indifferent world. Full article

There have been many attempts to give a precise definition of beauty. In this article, I join a tradition of trinitarian reflection on beauty and attempt to add further clarity to a trinitarian definition of beauty. Beauty, in my construal, is the gravitas amoris of the triune being of love—it is, in other words, the objective attractional “force” or “weightiness” exerted by triune love on the soul by which one, if she yields to triune love, experiences the bliss and delight of triune love and is thereby drawn into deifying union. This article will proceed as follows: First, I will survey the relationship between beauty and love found in the classic philosophical tradition represented by Plato, Aristotle, and Plotinus. Then, I will survey this beauty–love relation in Christian thought from Augustine, Aquinas, Ficino, Edwards, and von Hildebrand. These figures will provide supporting evidence for my construal of beauty. I then turn to the constructive task. I argue that there is an abductive fit between the features of beauty and the nature of the Trinity. In light of this fit and the sources of traditional thought above, beauty is best thought of as the gravitas amoris—the weighty impression of God’s triune love in created things that draws one into the triune life and is experienced as delight when perceived. I conclude by answering objections and reflecting on how this account reframes the transcendentals and coordinates the experience of beauty with Christian love. Full article

Information and Communication Technologies (ICT) mediated interactions, such as audio and video calls, are part of all companies’ routines. Despite technological advances, no current ICT can perfectly mimic the unique characteristics of face-to-face interactions. As good-quality internal communication is critical to companies’ operations, the increased demand for work-from-home jobs raises relevant questions regarding employees’ capability to communicate properly. To better understand if the physical and temporal distance associated with the work-from-home represents a threat to employees’ capacity to establish clear communications, this study explores the internal communication experiences of full-time home-based telecommuters. Adopting a transcendental phenomenological strategy and based on a mix of purposeful and snowball sampling, 23 employees were interviewed online. Two additional interviews with top managers from a company where all employees work from home were also performed. Following a thematic analysis, results did not reveal a direct relationship between physical and temporal distance and the quality of internal communication. Indeed, the increased media options adopted by employees after starting to work from home contributed to improving internal communication quality. The main identified communication issues, such as information segregation, are related to how internal communications are managed, and may happen whether employees work side-by-side or physically apart. Full article

This study addresses Roger Scruton’s understanding of what he called “moments of revelation”. In two short essays, both entitled “Effing the ineffable”, Scruton framed his discussion of moments of revelation with reference to the medieval Christian mystical discourse. Introducing the medieval discussion of this topic, this study provides an analysis of Scruton’s approach to the theme. In tune with the traditional discourse on revelation, his general aim was to demonstrate that there are ways of revealing important truths about the supernatural, of the world “beyond the window”, that do not require words to be pronounced. He calls our experiences of such phenomena moments of revelation and identifies four different transitory sources of revelation. This study deals with them one by one, after considering whether it is right to label such a revelation transcendental. The four sources of Scruton’s moments of revelation are natural beauty, the beauty of painting, the beauty of music, and personal encounters. The first three examples are connected to his thoughts on art and beauty as a substitute of divine revelation. Perhaps the most surprising of these is the last ones, moments of intersubjective human relationships, “our knowledge of each other”. Relying on both Buber and Levinas, Scruton makes the strong claim that it is in the other that we can experience that world “beyond the window”. His phenomenological exploration of human encounters sheds light on concepts like grace, shekhinah, or real presence and gift. He explains the Christian understanding of the human–divine relationship as well along the lines of the nature of interpersonal human relationship, both of them being in a certain sense, he claims, transcendental. From grace, his account moves forward to self-sacrifice and finally arrives at his idiosyncratic understanding of gratefulness for life. His moments of revelation in art and interpersonal exchange turn out to be, indeed, late and secular versions of the Christian understanding of revelation. In its summary, this study claims that revelation, understood by Scruton as a form of general human experience, allows to catch a glimpse of that which is beyond the window, by the direct, sensually based experience of either the existence of another person or of the beauty of nature and art. Full article

This paper interprets the changing traits of religiosity in modern and postmodern societies from the perspective of spatial turn. The analysis examines the impact of social experience and action on spatial structure and how changes in spatial structure have influenced individual actions and experiences over the past decade, with a specific emphasis on the relationship to transcendence. The analysis explores the impact of the interaction of social spaces and actions on religiosity, in order to provide new insights into the interpretation of religious phenomena through a novel approach to the study of religion. It focuses on the consequences of individualisation, hybridisation, and globalisation, and analyses how these transformations are shaping contemporary religiosity in the global north. The paper argues that spatial structural changes are reinforcing more individualised forms of religiosity, often separated from traditional institutionalised religiosity. This gives greater scope to subject-organised ‘patchwork religiosity’, which inevitably reinforces a new kind of religious syncretism. The reflection unravels the spatial aspects of this transformation in a novel way. Full article

Background: According to prevailing views in neuroscience, near-death experiences (NDE) occurring after severe head trauma, critical illness, or coma are often life-transforming experiences in which no awareness or sensory experience of any kind is possible. Although there are general patterns, each case is quite different from the other and requires accurate recording and reporting to potentially explain the phenomenon. Aim: This narrative study aimed to explore a pregnant woman’s NDE due to complications from MERS-CoV. Methods: This was a qualitative narrative study with the administration of two unstructured interviews. After the second interview, the participant completed the Greyson NDE scale, presented through descriptive statistics. Qualitative data were analyzed using Labov’s model of narrative analysis through abstract, orientation, complicating action, evaluation, resolution, and coda. Results: The Greyson scale resulted in a total score of 12, confirming that the patient had experienced an NDE. Labov’s model of narrative analysis revealed that the patient’s experience was not limited to the NDE but had implications for her recovery and life. The patient experienced all three types of NDEs: out-of-body, transcendental, including the transition of consciousness to another dimension, and a combined experience. She also suffered from prolonged hallucinations, neuropathy, and post-intensive care syndrome (PICS). At the same time, the patient experienced what is known as NDE aftereffects, which are caused by a change in beliefs and values; she began to lead a more altruistic life and became interested in the meaning of life. Conclusions: NDE survivors should be encouraged to talk more and share their stories with others if they wish. This study not only investigates the NDE but also considerably adds to the existing literature by integrating a unique cultural view from a country outside of the US and other Western nations, and it highlights the significant role of healthcare providers in NDEs and the importance of communication with comatose patients. It underscores the need for compassion when dealing with patients with NDEs. Full article

Ancient philosophers attached great importance to the ideals of unity, truth, goodness, and beauty as the path to the greatest good. Beauty expressed through works of art can open the eyes of the mind and heart and direct the human spirit to transcendence. The beauty of art awakens inner emotionality, evokes elation in silence, and leads to “coming out of oneself”. The concept of beauty is inextricably linked to Catholic theology and preaching. Beautiful sacred images were a source of theological messages, intercession, and entry into the transcendental world. Medieval Gothic cathedrals had images on the walls as a basic tool of catechesis. Even in today’s teaching of young people, images play a crucial role. The world of symbols enables Christians to connect everyday life experiences with theological messages. The image of the Virgin Mary is the best example of recognizing personal life situations, with the story of a mother who loved her child, accepted the suffering and death of her own son, and together with St. Joseph formed a holy family, which is the image of an imperfect family in which each person recognizes himself. All these aspects of the life of the Virgin Mary could form the basic concepts of the Christian understanding of beauty. In modern thought, the concept of beauty is understood quite narrowly (we are talking about narrowing the meaning of the concept of beauty). In the first part of this paper, we focus on the philosophical concept of beauty with a brief historical overview, then we point out the difference between transcendental beauty and aesthetic beauty. Beauty appeals to the human being and opens the heart to the transcendent, to God, who is the source and fullness of beauty, beauty itself. The originality of the article is in its presentation of the understanding of the Christian concept of beauty through the figure and image of Mary, the Mother of God. The experience of the beauty of Mary and Mary’s life story enables the believer to have a different perspective on the perception of his own life and thereby opens him to the transcendent, to a personal relationship with God, who is eternal Beauty. Full article