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A religious experience (sometimes known as a spiritual experience, sacred experience, mystical experience) is a subjective experience which is interpreted within a religious framework. [1] The concept originated in the 19th century, as a defense against the growing rationalism of Western society . [ 2 ]
The argument from religious experience is an argument for the existence of God. It holds that the best explanation for religious experiences is that they constitute genuine experience or perception of a divine reality. Various reasons have been offered for and against accepting this contention.
[1] [unreliable medical source?] [2] [unreliable medical source?] [3] Traditional forms of societies considered dreams as portals to another world, a spirit world. [1] These societies would even say they could gain most of their religious ideas from dreams. They could identify the sacred and gain access to sacred realms or portals to the ...
In categorizing religious experiences it is perhaps helpful to look at them as explicable through one of two theories: the objectivist thesis or the subjectivist thesis. An objectivist would argue that the religious experience is a proof of God's existence. However, others have criticised the reliability of religious experiences.
Maslow hypothesized a negative relationship between adherence to conventional religious beliefs and the ability to experience peak moments. [5] In Religions, Values, and Peak Experiences, Maslow stated that the peak experience is "felt as a self- validating, self-justifying moment which carries its own intrinsic value with it." Furthermore, the ...
Openness to Experience — unconventional, innovative, and complex vs. shallow, uninquisitive, and simple. [2] The Big Five are good for correlating with religiosity, because each trait is orthogonal, or completely independent from one another. [5]
In contrast to faith meaning blind trust, in the absence of evidence, even in the teeth of evidence, Alister McGrath quotes Oxford Anglican theologian W. H. Griffith-Thomas (1861–1924), who states faith is "not blind, but intelligent" and "commences with the conviction of the mind based on adequate evidence", which McGrath sees as "a good and ...
Unlike the bad ideas that people have under the influence of, say, fevers or drunkenness, after a religious experience the ideas and insights usually still make sense to the person, and are often valued for the rest of the person's life. [14] James had relatively little interest in the legitimacy or illegitimacy of religious experiences.