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本記事では神秘体験（しんぴたいけん、Mystical experience）について説明する。
, As abordagens acadêmicas do misticismo inc … As abordagens acadêmicas do misticismo incluem tipologias do misticismo e a explicação dos estados místicos. Desde o século XIX, a experiência mística evoluiu como um conceito distinto. Está intimamente relacionada ao "misticismo", mas coloca ênfase exclusiva no aspecto experiencial, seja espontâneo ou induzido pelo comportamento humano, enquanto o misticismo abrange uma ampla gama de práticas que visam a transformação da pessoa, não apenas a indução de experiências místicas. Há uma discussão de longa data sobre a natureza do chamado "misticismo introvertido". Os perenialistas consideram esse tipo de misticismo universal. Uma variante popular do perenialismo vê várias tradições místicas como apontando para uma realidade transcendental universal, para a qual essas experiências oferecem a prova. A posição perene é "amplamente rejeitada pelos estudiosos" mas "não perdeu sua popularidade". Em vez disso, uma abordagem construcionista tornou-se dominante durante a década de 1970, que afirma que as experiências místicas são mediadas por quadros de referência pré-existentes, enquanto a abordagem de atribuição se concentra no significado (religioso) atribuído a eventos específicos. Algumas pesquisas neurológicas tentaram identificar quais áreas do cérebro estão envolvidas na chamada "experiência mística" e o lobo temporal costuma ter um papel significativo, provavelmente atribuível a alegações feitas no livro de Vilayanur Ramachandran, , de 1988, No entanto, essas alegações não foram submetidas a escrutínio. Nas tradições místicas e contemplativas, as experiências místicas não são uma meta em si mesmas, mas parte de um caminho maior de autotransformação. de um caminho maior de autotransformação.
, يشمل النهج العلمي للتصوف أنواع التصوف وتفس … يشمل النهج العلمي للتصوف أنواع التصوف وتفسير الحالات الصوفية. منذ القرن التاسع عشر، تطورت التجربة الصوفية كمفهوم مميز. يرتبط ارتباطًا وثيقًا بـ «التصوف»، لكن يركز فقط على جانب التجربة، سواءً كانت تلقائيةً أو مستحثةً بسلوك بشري، لمّا كان التصوف يشمل مجموعة واسعة من الممارسات التي تهدف إلى تحول الشخص، وليس فقط إحداث التجارب الصوفية. هناك نقاش طويل الأمد حول طبيعة ما يسمى «التصوف الباطني». يَعتبِر الأزليون (الدهريون) هذا النوع من التصوف حقيقةً كونية. هناك يرى شكلٌ بديلٌ شائعٌ في الأزلية أن التقاليد الصوفية المختلفة تشير إلى حقيقةٍ كونيةٍ متسامية، تقدم هذه التجارب (التجارب الصوفية) الدليل عليها. وموقف الأزليين الدائم هذا «مرفوض إلى حد كبير من قبل العلماء» ولكنه «لم يفقد أيًا من شعبيته». بدلاً من ذلك، أصبح هناك نهج تفسيري هيمن خلال سبعينيات القرن العشرين، يصرّح بأن التجارب الصوفية تتم بوساطة أطر مرجعية موجودة مسبقًا، بينما يركز نهج الإسناد على المعنى (الديني) الذي يُسنَد إلى أحداث معينة. حاولت بعض الأبحاث في علم الأعصاب تحديد أي مناطق في الدماغ تشارك في ما يسمى بـ «التجربة الصوفية» وغالبًا ما يُزعَم أن الفص الصدغي يلعب دورًا هامًا في ذلك، يُرجَع هذا بشكل كبير إلى مطالبات فيلانور راماشاندران في كتابه لعام 1998، فانتومز إن ذا برين، ومع ذلك، لم تصمد هذه الادعاءات أمام التدقيق. في التقاليد الصوفية والتأملية، لا تعتبر التجارب الصوفية هدفًا في حد ذاتها، ولكن جزءًا من مسارٍ أكبر للتحول الذاتي.ا، ولكن جزءًا من مسارٍ أكبر للتحول الذاتي.
, Scholarly approaches to mysticism include … Scholarly approaches to mysticism include typologies of mysticism and the explanation of mystical states. Since the 19th century, mystical experience has evolved as a distinctive concept. It is closely related to "mysticism" but lays sole emphasis on the experiential aspect, be it spontaneous or induced by human behavior, whereas mysticism encompasses a broad range of practices aiming at a transformation of the person, not just inducing mystical experiences. There is a longstanding discussion on the nature of so-called "introvertive mysticism." Perennialists regard this kind of mysticism to be universal. A popular variant of perennialism sees various mystical traditions as pointing to one universal transcendental reality, for which those experiences offer the proof. The perennial position is "largely dismissed by scholars" but "has lost none of its popularity". Instead, a constructionist approach became dominant during the 1970s, which states that mystical experiences are mediated by pre-existing frames of reference, while the attribution approach focuses on the (religious) meaning that is attributed to specific events. Some neurological research has attempted to identify which areas in the brain are involved in so-called "mystical experience" and the temporal lobe is often claimed to play a significant role, likely attributable to claims made in Vilayanur Ramachandran's 1998 book, Phantoms in the Brain, However, these claims have not stood up to scrutiny. In mystical and contemplative traditions, mystical experiences are not a goal in themselves, but part of a larger path of self-transformation.t of a larger path of self-transformation.
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Scholarly approaches to mysticism include … Scholarly approaches to mysticism include typologies of mysticism and the explanation of mystical states. Since the 19th century, mystical experience has evolved as a distinctive concept. It is closely related to "mysticism" but lays sole emphasis on the experiential aspect, be it spontaneous or induced by human behavior, whereas mysticism encompasses a broad range of practices aiming at a transformation of the person, not just inducing mystical experiences.n, not just inducing mystical experiences.
, 本記事では神秘体験（しんぴたいけん、Mystical experience）について説明する。
, يشمل النهج العلمي للتصوف أنواع التصوف وتفس … يشمل النهج العلمي للتصوف أنواع التصوف وتفسير الحالات الصوفية. منذ القرن التاسع عشر، تطورت التجربة الصوفية كمفهوم مميز. يرتبط ارتباطًا وثيقًا بـ «التصوف»، لكن يركز فقط على جانب التجربة، سواءً كانت تلقائيةً أو مستحثةً بسلوك بشري، لمّا كان التصوف يشمل مجموعة واسعة من الممارسات التي تهدف إلى تحول الشخص، وليس فقط إحداث التجارب الصوفية. في التقاليد الصوفية والتأملية، لا تعتبر التجارب الصوفية هدفًا في حد ذاتها، ولكن جزءًا من مسارٍ أكبر للتحول الذاتي.ا، ولكن جزءًا من مسارٍ أكبر للتحول الذاتي.
, As abordagens acadêmicas do misticismo inc … As abordagens acadêmicas do misticismo incluem tipologias do misticismo e a explicação dos estados místicos. Desde o século XIX, a experiência mística evoluiu como um conceito distinto. Está intimamente relacionada ao "misticismo", mas coloca ênfase exclusiva no aspecto experiencial, seja espontâneo ou induzido pelo comportamento humano, enquanto o misticismo abrange uma ampla gama de práticas que visam a transformação da pessoa, não apenas a indução de experiências místicas.apenas a indução de experiências místicas.
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Scholarly approaches to mysticism
, 神秘体験
, Abordagens acadêmicas do misticismo
, النهج العلمي للتصوف
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