Mysticism (; from the Greek , ''mystikos'', an initiate of a mystery religion) is the pursuit of communion with, identity with, or conscious awareness of an ultimate reality, divinity, spiritual truth, or God through direct experience, intuition, instinct or insight. Mysticism usually centers on practices intended to nurture those experiences. Mysticism may be dualistic, maintaining a distinction between the self and the divine, or may be nondualistic.

Religious traditions describe fundamental mystical experience. ''Enlightenment'' or ''Illumination'' are generic English terms for the phenomenon, derived from the Latin ''illuminatio'' (applied to Christian prayer in the 15th century) and adopted in English translations of Buddhist texts, but used loosely to describe the state of mystical attainment regardless of faith.

Mystic traditions form sub-currents within larger religious traditions—such as Kabbalah within Judaism, Sufism within Islam, Vedanta and Kashmir Shaivism within Hinduism, Christian mysticism (and arguably Gnosticism) within Christianity, as well as Alchemy —but are often treated skeptically and sometimes held separately, by more orthodox or mainstream groups within the given religion, due to the emphasis of the mystics on direct experience and living realization over doctrine. Mysticism is sometimes taken by skeptics or mainstream adherents as mere obfuscation, though mystics suggest they are offering clarity of a different order or kind. In fact, a basic premise of nearly every mystical path, regardless of religious affiliation, is that the experiences of divine consciousness, enlightenment and union with God that are made possible via mystical paths, are available to everyone who is willing to follow the practice of a given mystical system. Within a given mystical school, or path, it is much more likely for the mystical approach to be seen as a divine science, because of the direct, replicable elevation of consciousness the mystical approach can offer to anyone, regardless of previous spiritual or religious training.

Some mystic traditions can exclude the validity of other traditions. However, mystic traditions tend to be more accepting of other mystic traditions than the non-mystical versions of their traditions. This is based on the premise that the experienced divinity is able to bring other mystics to their own tradition if necessary. Some, but not all, mystics are even open to the idea that their tradition may not be the most practical version of mystic practice.

Etymology

The Eleusinian Mysteries, (Greek: Ἐλευσίνια Μυστήρια) were initiation ceremonies held every year for the cult of Demeter and Persephone based at Eleusis in ancient Greece. Of all the mysteries celebrated in ancient times, these were as held to be the ones of greater importance. These myths and mysteries, begun in the Mycenean period (c. 1600 BC) [1][2] and lasting two thousand years, were a major festival during the Hellenic era, later spreading to Rome.[3] The present meaning of the term ''mysticism'' arose, via Platonism and Neoplatonism, which referred to the Eleusinian initiation as a metaphor for the "initiation" to spiritual truths).

Mysticism in major religious faiths

In Catholicism, mysticism is understood as a unique experience of spiritual enlightenment or vision, for movements whereby Catholics experience the truth of the beliefs see Catholic spirituality.

In Hassidic Judaism, abnegation of the ego and Ein Sof are important concepts

Detachment from the world Kaivalya is important in some schools of Hinduism, including Sankhya and Yoga as well as Jhana in Buddhism

Liberation from the cycles of Karma in Moksha from the Jainist faith, Sikhism and Hinduism, Nirvana in Buddhism

Connection to ultimate reality (Satori in Mahayana Buddhism, Te in Taoism)

Union with God (Henosis in Neoplatonism and Brahma-Prapti or Brahma-Nirvana in Hinduism, ''fana'' in Sufism, mukti in Sikhism, and God-realization in Meher Baba's teachings)

Theosis or union with God and a participation with the Divine Nature in Catholicism and Eastern Orthodoxy

Innate Knowledge (Sahaja and Svabhava in Hinduism; Irfan and Sufism in Islam)

Experience of true bliss in Samadhi Svarupa-Avirbhava in Hinduism and Buddhism

Seeing the Light, or "that of God," in everyone Hinduism, Religious Society of Friends (Quakers), Sikhism

The Love of God, as in the Hinduism, Baha'i Faith, Christianity, Islam, Sikhism and many other spiritual traditions

Mahamudra and Dzogchen—meditation, the process of union with the nondual nature, in Tibetan Buddhism

Ability to see and recognize the pattern that nothing is ultimately dependent nor independent, but that everything is only compositionary and inter-reactional including the conception of the existence or non-existence of the identity of self. Identities and labels are only practical conceptions. Theravada Buddhism

Overview

Mysticism, referred to as spirituality in the Catholic Church, refers to beliefs and practices that go beyond the liturgical and devotional forms of worship of mainstream faith, often by seeking out inner or esoteric meanings of conventional religious doctrine, and by engaging in spiritual practices such as breathing practices, prayer, contemplation and meditation, along with chanting and other activities designed to heighten spiritual awareness. For example, Kabbalah (based in Judaism) seeks out deeper interpretations of the Torah and other mystical works, and may conduct spiritual practices based in Meditation, Theurgy, or Alchemy, as well as song, dance, prayer, and talmudic study, accordingly, as is done in many other mystical traditions. Sufism (in Islam) extends and amplifies the teachings of the Quran , most famously through their devotional musicians dancing Zhikrs and singing Qawwalis. Vedanta reaches for the inner teachings of Hindu philosophy encapsulated in the Vedas, and many students of both Shaivite Tantric schools within Hinduism, as well as Shakta Tantrics, along with usually more mainstream-oriented Vaisnaivas, will use the symbolism and mythologies of their gods and goddessess, to take the initiate home to their highest awareness, via mystical practices designed and proven for these purposes. Mystics hold that there is a deeper or more fundamental state of existence beneath the observable, day-to day world of phenomena, and that in fact the ordinary world is superficial or epiphenomenal. Often mysticisms center on the teachings of individuals who are considered to have special insight, and in some cases entire non-mystical (doctrine-based) faiths have arisen around these leaders and their teachings, with few or no mystical practitioners remaining.

Different faiths have differing relationships to mystical thought. Hinduism has many mystical sects, in part due to its historic reliance on gurus (individual teachers of insight) for transmission of its philosophy. Mysticism in Buddhism is largely monastic, since most Buddhists consider jhana (meditation) to be an advanced technique used only after many lifetimes. Mysticism in Abrahamic religions is largely marginalized, from the tolerance mainstream Muslims grant to Sufism to the active fears of cultism prevalent among western Christians, with Chasidic Kabbalists of Judaism being the notable exceptions. Mysticisms generally hold to some form of immanence, since their focus on direct realization obviates many concerns about the afterlife, and this often conflicts with conventional religious doctrines. Mystical teachings are passed down through transmission from teacher to student, though the relationship between student and teacher varies: some groups require strict obedience to a teacher, others carefully guard teachings until students are deemed to be ready, in others a teacher is merely a guide aiding the student in the process.

Mysticism may make use of canonical and non-canonical religious texts, and will generally interpret them hermeneutically, developing a philosophical perspective distinct from conventional religious interpretations. Many forms of mysticism in the modern world will adapt or adopt texts from entirely different faiths—Vivekananda in Vedanta, for instance, is noted for his assertions that all religions are one. As a rule, mysticisms are less concerned with religious differences and more concerned with social or individual development. What mysticism is most concerned with, however, is having the most effective set of practices to attain enlightened consciousness and union with God. Not much else beyond this matters to a dedicated mystic, who focuses on the inner realms: mind-breath, non-thinking awareness, and so on. Mystics are not too concerned with the opinions or the religious tools of their more conservative religious compatriots.

The mystical perspective

Process

Author and mystic Evelyn Underhill outlines the ''universal mystic way'', the actual process by which the mystic arrives at union with the absolute. She identifies "five stages of this process". First is the ''awakening'', the stage in which one begins to have some ''consciousness of absolute or divine reality''. The second stage is one of ''purgation'', which is characterized by an ''awareness of one's own imperfections and finiteness''. The response in this stage is one of self-discipline and mortification. The third stage, ''illumination'', is one reached by artists and visionaries as well as being the final stage of some mystics. It is marked by a consciousness of a transcendent order and a vision of a new heaven and a new earth. The great mystics go beyond the stage of illumination to a fourth stage, which Underhill, borrowing the language of St. John of the Cross, calls the Dark Night of the Soul. This stage, experienced by the few, is one of final and complete purification and is marked by confusion, helplessness, stagnation of the will, and a sense of the withdrawal of God's presence. It is the period of final "unselfing" and the surrender to the hidden purposes of the divine will. The final and last stage is one of "union with the object of love, the one Reality, God". Here the self has been permanently established on a transcendental level and liberated for a new purpose. Filled up with the Divine Will, it immerses itself in the temporal order, the world of appearances in order to incarnate the eternal in time, to become a mediator between humanity and eternity.

Ambiguities of meaning

The mystic interprets the world through a different lens than is present in ordinary experience, which can prove to be a significant obstacle to those who research mystical teachings and paths. Much like poetry, the words of mystics are often idiosyncratic and esoteric, can seem confusing and opaque, simultaneously over-simplified and full of subtle meanings hidden from the unenlightened. To the mystic, however, they are pragmatic statements, without subtext or weight; simple obvious truths of experience. One of the more famous lines from the Tao Te Ching, for instance, reads:

:My words are very easy to know, and very easy to practice; :but there is no one in the world who is able to know and able to practice them. (Legge, 70)

References to "the world" are common in mystical and religious traditions, including admonitions to be separate, and the call to a detachment analogous to emptiness. One key to enigmatic expressions lies in the perspective that "the world" of appearances reflects only learned beliefs—based on the limitations of time, culture and relationships—and that unquestioned faith in those misperceptions limits one's return to the divine state. The cloaking of such insights to the uninitiated is an age-old tradition; the malleablity of reality was thought to pose a significant danger to those harboring impurities.

Readers frequently encounter seemingly open-ended statements among studies of mysticism throughout its history. In his work, ''Kabbalah'', Gershom Scholem, a prominent 20th century scholar of that field, stated: "The Kabbalah is not a single system with basic principles that can be explained in a simple and straightforward fashion, but consists rather of a multiplicity of different approaches, widely separated from one another and sometimes completely contradictory".

Literary Forms used by Spiritual Teachers

;aphorisms, poetry, and etc.: artistic efforts to crystallize some particular description or aspect of the mystical experience in words :* ''God is Love'' (Christian and Sufi in particular) :* ''Atman is Brahman'' (Advaitan) :* ''God and me, me and God, are One'' (Kundalini Yoga, Sikhism) :* Zen haiku :* Rumi's love poems (Sufism) ;koans, riddles, and metaphysical contradictions: irresolvable tasks or lines of thought designed to direct one away from intellectualism and effort towards direct experience. :* "What is the sound of one hand (clapping)?" (Zen) :* "How many angels can stand on the head of a pin?" (Christian). These can be meant as humourous phrases (see humour, below); or as serious questions with significant mystical answers. Others believe that the most edifying understanding of these riddles is that excessive effort contemplating the impossible can give an individual the opportunity to stop trying to 'achieve' and start just 'being'. :* The evocative Taoist phrase—To yield is to be preserved whole, to be bent is to become straight, to be empty is to be full, to have little is to possess—is another example of a metaphysical contradiction describing the path of emptying of the learned self. ;humourous stories: teachings that can quash serious discussion and make simple, yet (sometimes) profound metaphysical points :* Some examples are the Nasrudin tales, e.g. someone shouts at Nasrudin sitting on a river bank, "How do I get across?" "You are across." he replies; :* Bektashi jokes serve to oppose the pressures Orthodox Islam can place on people :* the Trickster or Animal Spirit stories passed down in Native American, Australian Aboriginal, and African Tribal folklore. Even the familiar "Br'er Rabbit and the Tar Baby", for example, is fairly acute psychology wrapped in a children's tale. Humor of this sort is often corrupted into mere jokes: some Nasrudin tales have a clear metaphysics built in, while others have devolved into little more than depictions of a crazy, dimwitted old man. ;parables and metaphor: stories that have a deeper meaning to them :* Jesus makes use of parables and metaphors when teaching his followers. See Parables of Jesus.

Some Passages seem to be aphorisms, riddles and parables all at once. For instance, Yunus Emre's famous passage:

:I climbed into the plum tree :and ate the grapes I found there. :The owner of the garden called to me, :"Why are you eating my walnuts?"

Relation to philosophy and sciences

Throughout history and even today mysticism has attempted to gain scientific validity by borrowing from all branches of science various laws, theories, jargon, formula, etc. These are then incorporated into the literature (for example) to give the reader the feeling that what is being discussed is "scientifically sound" and thus valid. Mysticism is generally considered experiential and holistic, and mystical experiences held to be beyond expression; modern philosophy, psychology, biology and physics sometimes being seen as overtly analytical, verbal, and reductionist. However, in some instances throughout history, mystical and philosophical thought were closely entwined. Empedocles, Parmenides, Plato and Pythagoras, and to a lesser extent Socrates, had elements in their teachings that could be interpreted as mystical in nature; many of the great Christian mystics were also prominent philosophers, and certainly, for some, Buddha's Sutras and Shankara's 'Crest Jewel of Discrimination' (Sanskrit: Vivekachudamani) (fundamental texts in Buddhism and Advaitan Hinduism, respectively) display what seem to be analytical treatments of mystical ideas. Baruch de Spinoza, the 17th c. philosopher, while supporting the new discoveries of science and eschewing traditional Jewish concepts of God and miracles, espoused that Nature/Universe was one holistic reality with the highest virtue—the power inherent in preserving essence (being) or "conatus," and the highest form of knowledge—the intuitive knowing of the Real. Whether or not these shared understandings occur in the field of philosophy is for students of such subjects or interests to interpret.

The pursuit of knowledge in the realm of physics was sometimes seen as inseparable from understanding the mind of God—the 20th c. comment by Albert Einstein that God does not play dice refers to the unfathomable discoveries of quantum physics, and is often cited to lend an aura of scientific validity to discussions of a mystical nature. The rift between mysticism and the modern sciences derives mainly from elements of scientism in the latter: certain branches of the natural sciences, sometimes disavow subjective experience as meaningless, fully understanding the limitations of the ancient languages. That said, several areas of study in biology (work of Mae Wan Ho and Lynn Margulis are two examples) and philosophy address the same issues that concern the mystic, and some modern physicists are now attempting to understand a multiple dimensional reality that, coincidentally, philosophers and mystics' have attempted to describe for millennia. Physicist David Bohm speaking of consciousness expressing itself as matter and/or energy could be completely understood by the mystic or philosopher, whatever his cultural/religious heritage. It should be clear that no scientific backing need be used in that understanding but it is sometimes forced together for validity's sake. However, the historical lack of rigor in defining "dimensions" does not make it clear that historical mysticism and philosophical "dimensions" are the same as what physicists are defining.

Furthermore, Continental philosophy tends to be concerned with issues closely related to mysticism, such as the subjective experience of existence in Existentialism. It should be noted that while existentialism suggests a nothingness rather than a oneness, the mystic's pursuit of emptiness—despite its fear producing angst—for the sake of union with the Divine, points directly toward a potential unity between physics and psychology that does not at present exist. The mystic's attempt to describe cause and effect between one's internal state and the miraculous, hints at a close connection between psychological stability (ego transcendence) and the mysterious realm of causality quantum physicists are now deciphering—dimensional reality shifts that synchronize with states of consciousness and unconflicted choices.

Ontology, epistemology, phenomenology

While the three philosophical fields—the nature of reality, knowledge and phenomenon—would appear to all relate to aspects of mystical experience, they have not as yet been correlated in a systematic way. Traditional use of the term ontology makes it a synonym of metaphysics. Prior to Immanuel Kant's theoretical separation of "reality" from the "appearance of reality," with human knowledge limited to the latter, the field of ontology/metaphysics concerned itself with the overall structure or nature of reality. Afterwards, many philosophers separated philosophical and mystical approaches in a seemingly permanent way. 'The general focus on experience in mysticism tends to belie ontological questions; mystical ontology is rarely stated in clear affirmative particulars. Often, it consists of generalized, transcendent identity statements—''"Atman is Brahman", "God is Love", "There is only One without a Second"''—or other phrases suggestive of immanence. Sometimes it is stated in negative terms, from the Hindu tradition for instance, the word Brahman is usually defined as ''God 'without' characteristics or attributes''. Buddhist teachings explicitly discourage ontological beliefs, Taoist philosophy consistently reminds that ontos is knowable but inexpressible, and certain 'psychological' schools—spiritual schools following after Carl Jung, and philosophical schools derived from Husserl—concern themselves more with the transformation of perceptions within consciousness than the connection between transformed consciousness and the external Real.

Mysticism is related to epistemology to the extent that both are concerned with the nature, acquisition and limitations of knowledge. However, where epistemology struggles with foundational issues—''how'' do we know that our knowledge is true or our beliefs justified—mystics often appear more concerned with process as the means to true knowing. However, every mystical path has necessarily as its ontological purpose, the discernment between truth and illusion, and many approaches emphasize the total discarding of beliefs as the prerequisite to knowledge in the phenomenological sense. Foundational questions are generally answered, in mystical thought, by mystical experiences. Their focus, less on finding procedures of reason that will establish clear relations between ontos and episteme, but rather on finding practices that will yield clear perception. The goals therefore are the same, but the mystic's awareness of evolving levels of consciousness encompass another realm altogether. At least one branch of epistemology claims that non-rational procedures (e.g. statements of desire, random selection, or intuitive processes) are in some cases acceptable means of arriving at beliefs, while the mystic's goal is discarding said beliefs as a limit to knowledge. The term "mysticism" is also used in a pejorative sense in branches of epistemology to refer to material beliefs that cannot be justified empirically, and thus considered irrational. According to Schopenhauer, mystics arrive at a condition in which there is no knowing subject and known object: The emphasis that is placed on subjective direct experience of the "divine and otherworldly transcendent goal of unity", makes it highly controversial to individuals who place a greater emphasis on empirical verification of knowledge and truth (such as scientists for example). In this sense, one again returns to a more philosophical context within the fields of Epistemology and the philosophy of perception, exploring the notions of truth, belief, knowledge and verification.

Phenomenology is perhaps the closest philosophical perspective to mystical thinking, and shares many of the difficulties in comprehension that plague mysticism itself. Husserl's phenomenology, for instance, insists on the same first-person, experiential stance that mystics try to achieve: his notion of phenomenological ''epoché'', or bracketing, precludes assumptions or questions about the extra-mental existence of perceived phenomena. Heidegger goes a step beyond: rather than merely bracketing phenomena to exclude ontological questions, he asserts that only 'beingness' has ontological reality (similar to Baruch de Spinoza's suppositions) and thus only investigation and experiencing of the self can lead to authentic existence. Christian mystics would assert that "the Kingdom of Heaven is within" references the same approach. Phenomenology and most forms of mysticism part ways, however, in their understanding of the experience. Phenomenology (and in particular existentialist phenomenology) is pre-conditioned by angst (existential dread), which arises from the discovery of the essential emptiness of 'the real' and can go no further; mystics, by contrast take the step beyond to "being" and describe the peace or bliss that derives from their final active connection to 'the Real'. Those who adopt a phenomenological approach to mysticism believe that an argument can be made for concurrent lines of thought throughout mysticism, regardless of interaction.

Other perspectives

The integral theorist Ken Wilber who has also studied mysticism and mystical philosophies in some depth comments that: :"There is nothing spooky or occult about this. We have already seen identity shift from matter to body to mind, each of which involved a decentering or dis-identifying with the lesser dimension... consciousness is simply continuing this process and dis-identifying with the mind itself, which is precisely why it can witness the mind, see the mind, experience the mind. The mind is no longer a subject, it is starting to become an object [in the perception of] the observing self. And so the mystical, contemplative and yogic traditions pick up where the mind leaves off... with the observing self as it begins to transcend the mind."

:"The contemplative traditions are based upon a series of experiments in awareness: what if you pursue this Witness to its source? What if you inquire within, pushing deeper and deeper into the source of awareness itself? What do you find? As a repeatable, reproducible experiment in awareness? One of the most famous answers to that question begins: ''There is a subtle essence that pervades all reality. It is the reality of all that is, and the foundation of all that is. That essence is all. That essence is the real. And thou, thou art that''. In other words, the observing self eventually discloses its own source, which is Spirit itself, Emptiness itself... and the stages of transpersonal growth and development are basically the stages of following this observing self to its ultimate abode."

:Q: "How do you know these phenomena actually exist? :A: "As the observing self begins to transcend... deeper or higher dimensions of consciousness come into focus. All of the items on that list are objects that can be directly perceived in that worldspace. Those items are as real in [that] worldspace as rocks are in the sensorimotor worldspace and concepts are in the mental worldspace. If cognition awakens or develops to this level, you simply perceive these new objects as simply as you would perceive rocks in the sensory world or images in the mental world. They are simply given to awareness, they simply present themselves, and you don't have to spend a lot of time trying to figure out if they're real or not." :"Of course, if you haven't awakened to [this] cognition, then you will see none of this, just as a rock cannot see mental images. And you will probably have unpleasant things to say about people who do see them".

According to author Joseph Chilton Pearce, author of "The Crack in the Cosmic Egg" and "Evolution's End," we have transcendence itself as our biological imperative:

"...Spiritual transcendence and religion have little in common. In fact, if we look closely, we can see that these two have been the fundamental antagonists in our history, splitting our mind into warring camps. Neither our violence nor our transcendence is a moral or ethical matter of religion, but rather an issue of biology. We actually contain a built-in ability to rise above restriction, incapacity, or limitation and, as a result of this ability, possess a vital adaptive spirit that we have not yet fully accessed."

"Historically our transcendence has been sidetracked... by our projection of these transcendent potentials rather than our development of them. We project when we intuitively recognize a possibility or tendency within ourselves but perceive this as a manifestation or capacity of some person, force, or being outside of ourselves. We seem invariably to project onto each other our negative tendencies..., while we project our transcendent potentials onto principalities and powers "out there" on cloud nine or onto equally nebulous scientific laws... we wander in a self-made hall of mirrors, overwhelmed by inaccessible reflections of our own mind."

"Culture has been defined by anthropologists as a collection of learned survival strategies passed on to our young through teaching and modeling...as the collected embodiment of our survival ideation, is the mental environment to which we must adapt, the state of mind with which we identify. The nature or character of a culture is colored by the myths and religions that arise within it, and abandoning one myth or religion to embrace another has no effect on culture because it both produces and is produced by these elements...That we are shaped by the culture we create makes it difficult to see that our culture is what must be transcended, which means we must rise above our notions and techniques of survival itself, if we are to survive. Thus the paradox that only as we lose our life do we find it."

"A new breed of biologists and neuroscientists have revealed why we behave in so paradoxical a manner that we continually say one thing, feel something else, and act from an impulse different from either of these...A major clue to our conflict is the discovery ...that we have five different neural structures, or brains, within us. These five...represent the whole evolution of life preceding us; reptilian, old mammalian, and human (other two?). Nature never abandons a good idea but instead builds new structures upon it...Thus, while we refer to transcendence in rather mystical, ethereal terms, to the intelligence of life, transcendence may be simply the next intelligent move to make."

"...Neurocardiology, a new field of medical research, has discovered in our heart a major brain center that functions in dynamic with the fourfold brain in our head. Outside our conscious awareness, this heart-head dynamic reflects, determines, and affects the very nature of our resulting awareness even as it is, in turn, profoundly affected."

The Indian spiritual teacher Meher Baba held that the nature of mysticism is both spiritual and practical:

Spiritual experience involves more than can be grasped by mere intellect. This is often emphasised by calling it a mystical experience. Mysticism is often regarded as something anti-intellectual, obscure and confused, or impractical and unconnected with experience. In fact, true mysticism is none of these. There is nothing irrational in true mysticism when it is, as it should be, a vision of Reality. It is a form of perception which is absolutely unclouded, and so practical that it can be lived every moment of life and expressed in every-day duties. Its connection with experience is so deep that, in one sense, it is the final understanding of all experience. When spiritual experience is described as mystical one should not assume that it is something supernatural or entirely beyond the grasp of human consciousness. All that is meant is that it is not accessible to limited human intellect until it transcends its limits and is illumined by direct realisation of the Infinite....

Goals sought and reasons for seeking

Theistic, pantheistic, and panentheistic metaphysical systems most often understand mystical experience as individual communion with God. One can receive these very subjective experiences as visions, miracles, dreams, revelations, or prophecies, for example.

Going beyond natural theology (''theologia naturalis'') to direct experience of God is mystical theology (''theologia mystica'') or, as Thomas Aquinas defined it, "experiential knowledge of God" (''cognitio dei experimentalis''). In Catholicism the mystical experience is not sought for its own sake, and is always informed by revelation and ascetical theology. The effort being analogous to reentering a divine "field," which we misperceive we have been excluded—by sin/shame/remorse. Repentance (awareness of lower-self attachments) and ascetics (giving up the thoughts/behaviors) is the requirement for reestablishing divine communion/unity/grace.

Enlightenment is becoming aware of the nature of the self through observation. By examination of the interior thought system and emotions with detachment, one becomes aware of its processes without being controlled by them, allowing one greater creative capacity and ease of interaction with others and the environment.

:''Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.''

::Sun Tzu, ''The Art of War'' Terms descriptive of a desired afterlife include Moksha (''liberation'' or ''release''), Heaven (traditionally understood as a gathering place for goodly spirits, near to God and other holy beings), and Nirvana (literally ''extinguishing'' of the mental fetters or ''unbinding'' of the mind), but in mystical parlance these reference an experience of reality "different from the present here and now." The goal is generally established through an "accidental" revelatory or miraculous experience such as a dimensional shift between one structure of reality to another. Once this "potentiality" has been experienced/received/observed, understanding how and why it has occurred becomes the goal of the individual and permanently stabilizing this "direct experience of God" is obsessively pursued. Because terms descriptive of the divine "goal" are defined differently—even by individuals within a given religion—and their usage within mysticism is often no less imprecise, it is extremely difficult for anyone, who has not experienced the simultaneity of the "shift in awareness/reality" to translate mystical language in a useful way.

Types of experience

Philosopher W.T. Stace proposes two common classifications of mystical and religious experiences in his book ''Mysticism and Philosophy'' (1960):

Extrovertive – mystical consciousness of the unity of nature overlaid onto one's sense perception of the world.

Introvertive – any experience that includes sense-perceptual, somatosensory, or introspective content. An experience of "nothingness" or "emptiness", in some mystical traditions, are examples of introvertive experiences.

Mysticism and the soul

Abrahamic religions conceive of a soul that lies within each individual, which is of great spiritual significance. In all cases union with the nondual omnipresent is the goal of the meditator, for instance in Eastern Orthodox Christianity, a hesychast will seek union with God, and in Hinduism a yogi seeks union (moksha) with Brahman, and in Buddhism a meditator seeks union (bodhi) with the Dharmakaya. The Christian concept of an eternal soul has also the parallel of the ''Atman'' in Hindu belief and the ''vajra body'' in Tibetan Buddhism.

In the Quaker view, the soul is inner light, an inherent presence of God within the individual. Eastern Orthodoxy holds that union with God happens in this life during baptism and continues via the process of theosis. Christian mystics, such as Jacob Boehme, seek this unity state of the soul while in the body, variously, through intense prayer, ascetism (purification), contemplation and meditation, to achieve resurrection of the Christ Self/nature in this life. Catholicism has the traditional belief that the salvation of the soul and union with God will occur only at the resurrection after physical death, and that God can be known logically, which is not so with practitioners in the Eastern Orthodox Faith.

The Jainist view of soul is perceivable non-matter that can connect to infinite knowledge, but cannot receive that knowledge without removal of the blanket of karma. As self knowledge is gained, the hold of karma is loosened, everything is seen clearly and nirvana(salvation) is achieved. The pure soul—divine unity—is accomplished when all the power of karma is destroyed. The view that the destruction of karma is the goal of the meditator is the same with the Buddhist concept of the escape from the rounds of rebirth (karma) and simultaneous enlightenment, and the Christian concepts of forgiveness or not seeking fame.

Islam shares this conception of a distinct soul, but with less focus on miraculous powers; the Muslim world emphasizes remembrance (''dhikr, zikr''): the recalling of one's original and innate connection to Allah's grace. In traditional Islam this connection is maintained by angels, who carry out God's will—returning the soul to one's authentic origin—though only prophets have the ability to see and hear them directly. The mystical path is incorporated within the Sufi tradition of Islam and the Self/Soul is embattled (jihad) with the infidel/ego. Sufism holds that God can be experienced directly as a universal love that pervades the universe. Remembrance, for Sufis, explicitly means remembrance of the soul's love/purpose or returning to one's original divine state, and Sufis are particularly noted for the artistic turn their forms of worship often take.

Eastern philosophies, such as Hinduism, Buddhism, and Taoism are concerned with the individual soul's dissolution of ego (moksha) into transcendent reality (generally Brahmanor Ishvara). In the mystical aspects of the Vedic tradition Atman (something not entirely different from the western conception of the soul) is believed to be identical with Brahman. Hindu mystical practices, taught in five main Vedantic disciplic successions, primarily aim for ''God-consciousness'' and eternal life of the liberated soul in varieties of ecstatic loving service of the Godhead. One of the disciplic successions, founded by Sankara, aim at loss of eternal individuality, in oneness with the Godhead.

Taoism is largely unconcerned with the soul. Instead, Taoism centers around the tao ('the way' or 'the path'). The human tendency, according to Taoism, is to conceive of dualisms; the Taoist mystical practice is to recapture and conform with that original unity (called te, de, which is translated as virtue).

Regardless of particular conceptions of the soul, a common thread of mysticism is the experience of a collective peace, joy, compassion or love.

Differences of terms and interpretation

Pantheism, Panentheism, acosmism, dualism, non-dualism, syncretism

Pantheism is the view that the Universe (Nature) and God are identical.

Panentheism is the view that the universe is within and/or part of the being of God, as distinguished from pantheism ("all-is-God doctrine"), which identifies God with the total reality. In contrast, panentheism holds that God pervades the world, but is also beyond it. He is immanent and transcendent, relative and Absolute. This embracing of opposites is called dipolar. For the panentheist, God is in all, and all is in God. --Satguru Sivaya Subramuniyaswami

In contrast Acosmism denies the reality of the universe, seeing it as ultimately illusory (maya), with only the infinite unmanifest Absolute as real.

There are also dualist conceptions, often with an evil (though existent) material world of the ego competing with a transcendent and perfect spiritual plane aligned with the true self/essence. Gnosticism is a term for various mystical initiatory religions, sects and knowledge schools that were most active in the first few centuries of the Christian/Common Era around the Mediterranean and extending into central Asia. These systems typically recommend the pursuit of special knowledge (''gnosis'') as the central goal of life. They also commonly depict creation as a dualistic struggle between competing forces of light and dark, and posit a marked division between the material realm, which is typically depicted as under the governance of malign forces, and the higher spiritual realm from which it is divided. As a result of these traits, dualism, anticosmism and body-hatred are sometimes present within Gnosticism. There is, however, variety, subtlety, and complexity in the traditions involved.

Mysticism is often found in common with nondual worldviews and many mystics, from whichever religion or tradition they originally came, also describe in many ways a non-dual view of existence. Ramesh Balsekar comments on nonduality and mysticism, that it is in order for phenomena to occur, that the illusion of personal existence and doer-ship (ego) is present, and explains mysticism and nonduality in fairly accessible (conventional) terms: :''"Consciousness-at-rest is not aware of Itself only the force around it. It becomes aware of Itself only when this sudden feeling, I-am, arises, the impersonal sense of being aware. And that is when Consciousness-at-rest becomes Consciousness-in-movement, Potential energy becomes actual energy. They are not two. Nothing separate comes out of Potential energy becoming the one true being... That moment that science calls the Big Bang, the mystic calls the sudden arising of awareness..."''

Related to syncretism, mystics of different traditions report similar experiences of a world/reality outside conventional perception, although this does not infer an abandonment of knowledge understood through normal means. Mystics describe the same unity experience across history, culture and religion—despite the extreme individuality of the experience. If the attempt of religion, philosophy and science to describe reality is comparative to the fable of five blind men attempting to define an elephant by describing its parts, the mystic of every religion and culture sees the elephant despite the individuality of approach and differences in culture and language. Elements of mysticism exist at the core of all religions and in many philosophies, including those where the majority of the followers have no awareness of this. Some mystics perceive a common thread of divine influence in all religions and philosophies. The Vedic tradition is inherently mystic; the Christian apocalyptic Book of Revelation is clearly mystical, as with Ezekiel's or Daniel's visions of Judaism, and Muslims believe that the angel Gabriel revealed the Qur'an in a miraculous manner. Indigenous cultures also have cryptic revelations pointing toward a universal flow of love or unity, usually following a vision quest or similar ritual. Mystical philosophies thus can exhibit a strong tendency towards syncretism.

Mystical Experience

Various religious traditions describe fundamental mystical experience from their own frame of thought:

Self-nullification (making oneself ''bittel'', known as abnegation of the ego) and focus upon and absorption within Ein Sof Ohr: God's Infinite Light (Hassidic schools of Judaism)

Complete non-identification with the world (Kaivalya in some schools of Hinduism, including Sankhya and Yoga; Jhana in Buddhism)

Liberation from the cycles of Karma (Moksha in Jainism, Sikhism and Hinduism, Nirvana in Buddhism)

Deep intrinsic connection to ultimate reality (Satori in Mahayana Buddhism, Te in Taoism)

Union with God (Henosis in Neoplatonism and Brahma-Prapti or Brahma-Nirvana in Hinduism, ''fana'' in Sufism, mukti in Sikhism)

Theosis or Divinization, union with God and a participation of the Divine Nature (Catholicism and Eastern Orthodoxy)

Innate Knowledge (Sahaja and Svabhava in Hinduism; Irfan and Sufism in Islam)

Experience of one's true blissful nature (Samadhi Svarupa-Avirbhava in Hinduism and Buddhism)

Seeing the Light, or "that of God," in everyone (Hinduism, Religious Society of Friends (Quakers), Sikhism)

The Love of God, as in the Hinduism, Baha'i Faith, Christianity, Islam, Sikhism and many other spiritual traditions

Mahamudra and Dzogchen—meditation, the process of union with the nondual nature, in Tibetan Buddhism

Recognizing that everything is inter-reactional. Theravada Buddhism (cf holism)

Being born again or otherwise rejuvenated or built up by divine power.

Contact with an exterior spiritual entity through revelation (including religious visions) brought by prayer, religious ritual and/or subordination.

Spirit possession

Mysticism and the major religions

Conventional religions, by definition, have strong institutional structures, including formal hierarchies and mandated sacred texts and/or creeds. Adherents of the faith are expected to respect or follow each of these closely.

Most mystical paths arise in the context of some particular religion but tend to set aside or move beyond these institutional structures, often believing themselves to be following the 'purest' or 'deepest' representations of that faith. Thus, to the extent that a mystical path has a hierarchy, it is generally limited to teacher/student relationships; to the extent that they use a central text or ethical code, they view them as interpretable guidelines rather than established law.

Conventional religious perspectives towards mystics varies between and within faiths. Sometimes (as with the Catholic church and Vedantic Hinduism), mystics are incorporated into the church hierarchy, with criteria set up for validation of mystical experiences and veneration of those who achieve that status. In other cases, mystical paths follow a separate but parallel course. Traditionally, Buddhist monks were closely interwoven into the fabric of village life through most of Asia, but had no authoritative position in the community; and almost all the traditional Islamic scholars were Sufis, including Al-Shafi'i, Imam Nawawi, and Al-Ghazali.

Some systems of mysticism are found within specific religious traditions and do not relinquish doctrinal principles as a part of mystical experience. In some definite cases, theology remains a distinct source of insight that guides and informs the mystical experience. Some faiths—including most Protestant Christian sects—find mystical practices disreputable; so called mystic "practices" and beliefs generally restricted to specific sects, such as the Religious Society of Friends or certain Charismatic groups, which have implicitly incorporated them.

The mystic's disregard of religious institutional structures often lends a quasi-revolutionary aspect to mystical teaching, and this occasionally leads to conflict with established religious and political structures, or the creation of splinter groups or new faiths. The relation of mysticism to ethics and morality is more complex than is usually assumed. Mystical experiences do not guarantee that mystics will be compassionate or moral, nor on the other hand is a mystical state incompatible with being morally concerned with others. Rather, a given mystic's ethics will depend on the factual beliefs and values espoused in that mystic's religious tradition.

Catholicism

In the Catholic Church, the word 'mystical' is usually reserved for the spiritual experience of God that a unique individual has been given by God as a result of their great faith. One of the classes of saints is that of the mystics (others being: those of heroic virtue and martyrs).

New religious movements, perennial philosophy and entheogens

The late 19th century saw a significant increase of interest in mysticism in the West that combined with increased interest in Occultism and Eastern Philosophy. Theosophy became a major movement in the popularization of these interests. Madame Blavatsky functioned as a central figure of the theosophy movement. This trend later became absorbed in the rise of the New Age movement, which included a major surge in the popularity of psychological self-awareness groups such as EST and many others. At the end of the twentieth century books like A Course in Miracles (purported to be a channeled course of study dictated by Jesus) and Conversations with God (in which the author describes his direct communication with God) became popularized.

The term perennial philosophy, coined by Leibniz and popularized by Aldous Huxley, relates to what some take to be the mystic's primary concern:

[W]ith the one, divine reality substantial to the manifold world of things and lives and minds. But the nature of this one reality is such that it cannot be directly or immediately apprehended except by those who have chosen to fulfill certain conditions, making themselves loving, pure in heart, and poor in spirit.

Some mystics use the term to refer to a manner wherein the mystic strives to plumb the depths of the self and reality in a radical process of meditative self-exploration, with the aim of experiencing the true nature of reality.

In some cultures and traditions, mind-altering substances—often referred to as entheogens—have been used as a guide; the Santo Daime and Uniao do Vegetal being notable modern examples.

It is important to note that many of the self-styled mystical belief systems arising in recent decades essentially differ from mysticism proper in that they rely on the individual seeker's power and will, whereas in the mystic traditions, the states cannot be initiated by the seeker himself, but only by the Ultimate Being. Hence the term ''mystikos''.

It is also important to note that ingesting any sort of entheogen is seen as an impurity and condemned in many mystical traditions which believe that purity or observance of Śīla alone, combined with meditation, is the correct and safe way of attaining higher states of consciousness; regarding drug induced experiences as purely 'psychic', potentially misleading, and even dangerous.

In Rosicrucianism, Masonry and Golden Dawn

The Rosicrucian Order is a legendary and secretive Order publicly documented in the early 17th century. It is associated with the symbol of the Rose Cross, which is also found in certain rituals beyond "Craft" or "Blue Lodge" Freemasonry. The Rosicrucian Order is viewed among earlier and many modern Rosicrucianists as an inner worlds Order, composed of great "Adepts." When compared to human beings, the consciousness of these Adepts is said to be like that of ''demi-gods.'' This "College of Invisibles" is regarded as the source permanently behind the development of the Rosicrucian movement.

Freemasonry is a worldwide fraternal organization. Members are said to be joined together by shared ideals of both a moral and metaphysical nature and, in most of its branches, by a constitutional declaration of belief in a Supreme Being. Freemasonry is an esoteric society, in that certain aspects of its internal work are not disclosed to the public, but they claim that it is not an occult system. The private aspects of modern Freemasonry deal with elements of ritual and the modes of recognition amongst members within the ritual.

The Hermetic Order of the Golden Dawn (or Golden Dawn, as it is commonly referred to) is a tradition of magical theurgy and spiritual development, probably the single greatest influence on twentieth century western occultism and many other traditions, including Wicca, Thelema and other forms of magical spirituality popular today. By the mid 1890s, the Golden Dawn was well established in Great Britain, with membership rising to over a hundred from every class of Victorian society. In its heyday, many cultural celebrities belonged to the Golden Dawn, such as actress Florence Farr, Arthur Machen, William Butler Yeats, Evelyn Underhill and Aleister Crowley. Many men and women of the 19th century Fin de siècle social culture were members of the Golden Dawn.

Mysticism in Buddhism

Buddhism includes a vast array of scriptures, beliefs, traditions and practices. Many of these are not overtly mystical. Yet, some doctrines within Mahayana and Tantric Buddhism have a strong flavour of mysticism. Pre-eminent amongst these are the teachings of Dzogchen and of the Tathagatagarbha. Both of these doctrines indicate the presence of a hidden, deathless core reality within each being—variously called the Buddha Nature, Buddha Matrix, Awakened Mind, Mind Essence, Dzogchen or Mahamudra—which needs to be recognized and ‘entered into’. This Essence of Mind is empty of tangible substance and is resistant to the intellect’s efforts to conceptualise or ‘model’ it, but it is supremely Aware and filled with benevolence and compassion. Writing on this theme, Lama Chökyi Nyima Rinpoche explains the Buddha’s teaching on the ultimate nature of the Awakened Mind (‘bodhicitta’), stating:

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In the same work, Chökyi Nyima writes that the essence of the mind is not a concrete thing, yet is not to be viewed as non-existent; nor is it a multitude of things or just one thing. It is an essence that could be called the ‘I’ or the Ground of all that is:

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This spiritual essence is not something that has to be developed or created: it is primordially present within each being. It constitutes the inner ‘bodies’ or aspects of the Buddha found in every person. Chökyi Nyima Rinpoche writes:

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In the Tathagatagarbha tradition of Buddhism, this enlightened essence is called the Buddha Nature or (in the Mahaparinirvana Sutra) the Self (see atman (Buddhism)). It is the essential, indestructible nature of all beings, but is covered over by moral and mental contamination. Once that is removed, the inner ‘treasure’ of one’s true nature stands revealed in its full radiance and one becomes ‘Buddha’. In the Nirvana Sutra, the Buddha teaches:

‘”Self” means the matrix-of-one-gone-thus [i.e. Buddha Nature]. The basic constituent of a one-gone-thus [i.e. Buddha] indeed exists in all sentient beings, but it also is obstructed by types of afflictive emotions. While existing in them, sentient beings cannot see it … The Buddha-nature of sentient beings is, for example, like a treasure of jewels under a poor woman’s house, like a diamond on a powerful being’s forehead, and like a universal emperor’s spring of ambrosic water.’

Elucidating this notion of the Buddha Nature or Buddha Matrix, Professor Jeffrey Hopkins comments:

‘The basis [of the spiritual life] is the ground on which the spiritual path acts to rid it of peripheral obstructions, thereby yielding the fruit of practice. The basis is the matrix-of-one-gone-thus [Buddha Nature], which itself is the thoroughly established nature, the uncontaminated primordial wisdom empty of all compounded phenomena—permanent, stable, eternal, everlasting. Not compounded by causes and conditions, the matrix-of-one-gone-thus [Buddha Nature] … is not something that did not exist before and is newly produced; it is self-arisen.’

One specific mysticism of Buddhism is union with Dharmakaya through jhana. Dharmakaya is both the wisdom body of The Buddha, for one, and is also the omnipresent Mind. This unbegotten and immortal essence within each being is called the Dharma-kaya—Body of Truth—or Buddha Within (as Dr. Shenpen Hookham has termed it). Its nature is described in the ''Samadhiraja Sutra'', where the Buddha states:

‘the Body of the Tathagata [i.e. Buddha] should be defined as … having its essence identical with Space, invisible, surpassing the range of vision—thus is the Absolute Body to be conceived. Inconceivable, surpassing the sphere of thought, not oscillating between bliss and suffering, surpassing the illusory differentiation, placeless, surpassing the voice of those aspiring to the Knowledge of Buddhi, essential, surpassing passions, indivisible, surpassing hatred, steadfast, surpassing infatuation, explained by the indications of emptiness, unborn, surpassing birth, eternal from the standpoint of common experience, undifferentiated in the aspect of Nirvana, described in words as ineffable, quiescent in voice, homogenous with regard to conventional Truth, conventional with regard to the Absolute Truth—Absolute according to the true teaching.’

Numerology

Some numerologies includes belief in a mystical relationship between numbers and physical objects or living things, or in numbers representing relationships between them that are not scientifically based. In Traditional Chinese medicine, the location of the points used to place needles in acupuncture is based on the number of days in the year, the number of major rivers in the Chinese empire at the time of development, and similar considerations. Pythagoreans believed that the relationship between numbers and music had a supernatural basis.

Mystical traditions

See also

Apophatic theology

Catholicism

*Benedictine

*Desert Fathers

*Carmelite

*Carthusian

*Catholic religious order

*Catholic spirituality

*Sacraments of the Catholic Church

Ego death

Gnosis

Islam

*Sufism

Judaism

*Kabbalah

Mystical psychosis

Religious Experience

Shamanism

Practical Mysticism

References and footnotes

Further reading

Daniels, P., Horan A., (1987) "''Mystic Places''". Alexandria, Time-Life Books, ISBN 0-8094-6312-1.

Fanning, Steven., ''Mystics of the Christian Tradition.'' New York: Routledge Press, 2001.

Louth, Andrew., ''The Origins of the Christian Mystical Tradition.'' Oxford: Oxford University Press, 2007. ISBN 978-0-19-929140-3.

McGinn, Bernard, ''The Presence of God: A History of Western Christian Mysticism'.' Vol. 1 - 4. (''The Foundations of Mysticism''; ''The Growth of Mysticism''; ''The Flowering of Mysticism'') New York: Crossroad, 1997-2005.

"Buried Memories on the Acropolis. Freud's Relation to Mysticism and Anti-Semitism", International Journal of Psycho-Analysis, Volume 59 (1978): 199-208. (Jeffrey Masson and Terri C. Masson)

Chronicle Books. ''Mysticism, the Experience of the Devine: Medieval Wisdom''. Labyrinth, 2004.

Underhill, Evelyn. ''Mysticism: A Study in the Nature and Development of Spiritual Consciousness''. 1911

Stace, W. T. ''Mysticism and Philosophy''. 1960.

Stace, W. T. ''The Teachings of the Mystics'', 1960.

King, Ursula. Christian Mystics: Their Lives and Legacies Throughout the Ages. London: Routledge 2004.

Langer, Otto. Christliche Mystik im Mittelalter. Mystik und Rationalisierung – Stationen eines Konflikts. Darmstadt: 2004.

Kroll, Jerome, Bernard Bachrach, The Mystic Mind: The Psychology of Medieval Mystics and Ascetics, New York and London: Routledge, 2005.

Elior, Rachel, ''Jewish Mysticism: The Infinite Expression of Freedom'', Oxford. Portland, Oregon: The Littman Library of Jewish Civilization, 2007.

Louth, Andrew, ''The Origins of the Christian Mystical Tradition'' (Oxford: 2007).

Harmless, William, '' Mystics.'' (Oxford: 2008).

Otto, Rudolf (author); Bracy, Bertha L. (translator) & Payne, Richenda C. (1932, 1960). ''Mysticism East and West: A Comparative Analysis of the Nature of Mysticism''. New York, N. Y., USA: The Macmillan Company

Dinzelbacher, Peter (hg), ''Mystik und Natur. Zur Geschichte ihres Verhältnisses vom Altertum bis zur Gegenwart'' (Berlin: 2009) (Theophrastus Paracelsus Studien, 1).

Merton, Thomas, ''An Introduction to Christian Mysticism: Initiation into the Monastic Tradition, 3.'' (Kalamazoo: 2008) (Monastic Wisdom series).

Nelstrop, Louise, Kevin Magill and Bradley B. Onishi, ''Christian Mysticism: An Introduction to Contemporary Theoretical Approaches'' (Aldershot: 2009).

External links

Resources > Medieval Jewish History > Jewish Mysticism The Jewish History Resource Center, The Hebrew University of Jerusalem

"Mysticism" ''Stanford Encyclopedia of Philosophy''

"Mysticism" ''Encyclopedia of Religion and Society''

"Self-transcendence enhanced by removal of portions of the parietal-occipital cortex" Article from the Institute for the Biocultural Study of Religion

Category:Esotericism Category:New Age practices

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Coordinates	18°03′20″N70°14′54″N
Name	Rupert Sheldrake
Birth date	June 28, 1942
Birth place	Newark-on-Trent, Nottinghamshire
Death date
Resting place coordinates
Education	M.A., Ph.D. (Cantab)
Alma mater	University of Cambridge, Harvard University
Employer	Perrot-Warrick Project, administered by Trinity College, Cambridge
Occupation	Biochemist, parapsychologist, writer
Website	www.sheldrake.org
Footnotes	}}

Rupert Sheldrake (born 28 June 1942) is an English biochemist and plant physiologist. He is known for having proposed an unorthodox account of morphogenesis and for his research into parapsychology. His books and papers stem from his theory of morphic resonance, and cover topics such as animal and plant development and behaviour, memory, telepathy, perception and cognition in general. His publications include ''A New Science of Life'' (1981), ''Seven Experiments That Could Change the World'' (1995), ''Dogs That Know When Their Owners Are Coming Home'' (1999), and ''The Sense of Being Stared At'' (2003).

Biography

Early life and education

Sheldrake was born in Newark-on-Trent, Nottinghamshire to a family of Methodists. He attended Worksop College, an Anglican boarding-school, and specialized in science. His father, an amateur naturalist and microscopist, encouraged his son's interest in plants and animals.

Sheldrake obtained a scholarship to study Natural Sciences at Clare College, Cambridge. He specialized in biochemistry, graduated with double-first-class honours, and won the University Botany Prize. He won a Frank Knox fellowship to study philosophy and history at Harvard University at around the time Thomas Kuhn's ''The Structure of Scientific Revolutions'' (1962) was published, which he writes informed his view on the extent to which the mechanistic theory of life is just a paradigm. He returned to Cambridge, where he obtained his Ph.D. in biochemistry.

Career

He became a Fellow at Clare College, director of studies in biochemistry and cell biology, and a Research Fellow of the Royal Society. From 1974 to 1985, he worked in Hyderabad, India, where he was Principal Plant Physiologist at the International Crops Research Institute for the Semi-Arid Tropics. For a year and a half he lived in the ashram of Bede Griffiths, where he wrote his first book, ''A New Science of Life''.

As a biochemist, Sheldrake researched the role of auxin, a plant hormone, in the differentiation of a plant's vascular system. He ended this line of study when he concluded, "The system is circular, it does not explain how [differentiation is] established to start with. After nine years of intensive study, it became clear to me that biochemistry would not solve the problem of why things have the basic shape they do." More recently, drawing on the work of French philosopher Henri Bergson, Sheldrake has proposed that memory is inherent to all organically formed structures and systems. Where Bergson denied that personal memories and habits are stored in brain tissue, Sheldrake goes a step further by arguing that bodily forms and instincts, while expressed through genes, do not have their primary origin in them. Instead, his hypothesis states, the organism develops under the influence of previous similar organisms, by a mechanism he has dubbed morphic resonance.

In September 2005, Sheldrake received the Perrott-Warrick Scholarship for psychical research and parapsychology, which is administered by Trinity College, Cambridge. As a result, he is the current Director of the Perrot-Warrick Project.

Rupert Sheldrake is presently the Academic Director for the Holistic Thinking program at The Graduate Institute Bethany

In April 2008, Sheldrake was stabbed in the leg during a lecture at the La Fonda Hotel in Santa Fe, New Mexico. He was presenting as part of the tenth annual International Conference on Science and Consciousness. Sheldrake has since recovered. The assailant, Japanese born laborer Kazuki Hirano, allegedly stabbed Sheldrake because he believed that Sheldrake was using mind control techniques on him. He had followed Sheldrake to New Mexico from England to purportedly ask him how to block mental telepathy when he stabbed him. Sheldrake fears that if he is released and extradited to Japan, he will continue to stalk him.

Sheldrake has a Methodist background but after a spell as an atheist found himself being drawn back to Christianity when in India, and is now an Anglican.

Sheldrake has made appearances in popular media, both on radio and on television. He was the subject of a one of a six-part documentary series called "Heretic", broadcast on BBC 2 in 1994. On May 18, 2009, he appeared on ''The Museum of Curiosity'' on BBC Radio 4.

Sheldrake has entered into a scientific wager with fellow biologist Lewis Wolpert on the importance of DNA in the developing organism. Wolpert bet Sheldrake "a case of fine port" that by the First of May 2029, "given the genome of a fertilised egg of an animal or plant, we will be able to predict in at least one case all the details of the organism that develops from it, including any abnormalities." Sheldrake denies that DNA contains a blueprint of morphological development. If the outcome is not obvious, the British Royal Society will be asked to determine the winner.

Research

Morphic field

"Morphic field" is a term introduced by Sheldrake. He proposes that there is a field within and around a morphic unit which organizes its characteristic structure and pattern of activity. According to this concept, the morphic field underlies the formation and behaviour of holons and morphic units, and can be set up by the repetition of similar acts or thoughts. The hypothesis is that a particular form belonging to a certain group, which has already established its (collective) morphic field, will ''tune into'' that morphic field. The particular form will ''read'' the collective information through the process of morphic resonance, using it to guide its own development. This development of the particular form will then provide, again through morphic resonance, a feedback to the morphic field of that group, thus strengthening it with its own experience, resulting in new information being added (i.e. ''stored'' in the ''database''). Sheldrake regards the morphic fields as a universal database for both organic (living) and abstract (mental) forms.

That a mode of transmission of shared informational patterns and archetypes might exist did gain some tacit acceptance, when it was proposed as the theory of the collective unconscious by renowned psychiatrist Carl Jung. According to Sheldrake, the theory of morphic fields might provide an explanation for Jung's concept as well. Also, he agrees that the concept of akashic records, term from Vedas representing the "library" of all the experiences and memories of human minds (souls) through their physical lifetime, can be related to morphic fields, since one's ''past'' (an akashic record) is a mental form, consisting of ''thoughts'' as simpler mental forms (all processed by the same brain), and a group of similar or related mental forms also have their associated (collective) morphic field. (Sheldrake's view on memory-traces is that they are "non-local", and not located in the brain.)

Sheldrake's concept has little support in the mainstream scientific community. Members of the scientific community consider Sheldrake's concept to be currently unfalsifiable and therefore outside of the scope of scientific experiment. The morphic field concept is believed by many to fall into the realm of pseudoscience.

Morphic resonance

Essential to Sheldrake's model is the hypothesis of ''morphic resonance''. This is a feedback mechanism between the field and the corresponding forms of ''morphic units''. The greater the degree of similarity, the greater the resonance, leading to habituation or persistence of particular forms. So, the existence of a morphic field makes the existence of a new similar form easier.

Sheldrake proposes that the process of morphic resonance leads to stable morphic fields, which are significantly easier to ''tune into''. He suggests that this is the means by which simpler organic forms synergetically self-organize into more complex ones, and that this model allows a different explanation for the process of evolution itself, as an addition to Darwin's evolutionary processes of selection and variation.

Morphogenetic field

:''For the concept in developmental biology, see Morphogenetic field.''

Morphogenetic fields are defined by Sheldrake as the subset of morphic fields which influence, and are influenced by living things.

The term morphogenetic field generally referred to a "collection of cells by whose interactions a particular organ formed" in 1920s and 1930s experimental embryology. "The genetics program of biology was originally in direct opposition to the concept of morphogenetic fields... an alternative to the gene as the unit of ontogeny." Due to the success of genetics, the term fell into widespread disfavor in the 1960s, although it could be still be found in developmental biology literature regarding limb and heart fields. "In such instances, no claims are usually made other than that these areas of mesoderm are destined to form these particular structures". Sheldrake commented on the distinction between his usage and that of the biologist, whom he said uses the term "morphic field" as a heuristic device, which is conceptually distinct from his own use of the term. He says that most biologists regard morphogenetic fields as "a way of thinking about morphogenesis rather than something that really exists."

Books

''A New Science of Life''

In his first book, ''A New Science of Life: The Hypothesis of Morphic Resonance'', Sheldrake proposed that phenomena – particularly biological ones – become more probable the more often they occur, and therefore biological growth and behaviour become guided into patterns laid down by previous similar events. As a result, newly acquired behaviors are subject to inheritance by subsequent generations – a form of Lamarckism. He suggested that this underlies many aspects of science, from evolution to laws of nature. Indeed, he suggested that the laws of nature are mutable habits that have evolved since the Big Bang.

Sheldrake's primary focus in this book is morphogenesis, which includes both embryonic cell differentiation and the development of the embryo as a whole. In chapter 2, "Three Theories of Morphogenesis," Sheldrake states that there are three historical approaches to morphogenesis: materialism (August Weismann), vitalism (Hans Driesch), and organicism (Alfred North Whitehead). Sheldrake describes his own hypothesis as fitting within the third tradition, which rejects a vitalistic principle exclusive to life but also denies that a strictly materialistic explanation will ever account for the holistic nature of organic forms. The next three chapters address form as a general topic, the traditional concept of morphogenetic fields, and the possibility that past forms directly influence current organic activity. He introduces his main idea in chapter 6, "Formative Causation and Morphogenesis" and devotes the remaining chapters to subsidiary topics such as inheritance, behavior, instinct and learning, and so on.

The book was discussed in a variety of scientific and religious publications, receiving mixed reviews. Then in September 1981, ''Nature'' published an editorial written by John Maddox, the journal's senior editor, entitled "A book for burning?" In it, Maddox said:

Maddox's comments raised what Anthony Freeman called "a storm of controversy". The ''New Scientist'' inquired whether ''Nature'' had abandoned the scientific method for "trial by editorial".

Maddox did not act concerned by the criticism his comments received, and according to Freeman, the "furore that grew out of the assault in ''Nature'' put an end to [Sheldrake's] academic career and made him ''persona non grata'' in the scientific community." In a 1994 BBC documentary on Sheldrake's theory, Maddox elaborated on his views: }}

''The Presence of the Past''

''The Presence of the Past: Morphic Resonance and the Habits of Nature'' (1988) puts forward morphic resonance, one aspect of the "formative causation" hypothesis Sheldrake introduced in ''A New Science of Life'', and presents evidence for it.

Sheldrake writes, "Since these past organisms are similar to each other rather than identical, when a subsequent organism comes under their collective influence, its morphogenetic fields are not sharply defined, but consist of a composite of previous similar forms. This process is analogous to composite photography, in which 'average' pictures are produced by superimposing a number of similar images. Morphogenetic fields are 'probability structures,' in which the influence of the most common past types combines to increase the probability that such types will occur again."

In support of his hypothesis, Sheldrake cites replications of William McDougall's experiment with rats in a water maze and Mae-Wan Ho's replication of CH Waddington's experiment with fruit flies, as well as several psychology experiments involving human learning (none of which have been replicated). Sheldrake contends that a number of biological anomalies are resolved by morphic resonance, including personal memory (which he contends would otherwise require the existence of an elaborate information-storage mechanism in the brain), atavism and parallel evolution. He argues that the existence of organizing fields – with or without inherent memory – would explain phenomena ranging from coordinated behavior among social insects, flocks of birds and schools of fish to the regeneration of severed limbs by salamanders or a sense of phantom limbs among amputees, as the organizing field of a limb would remain even after the limb itself had been lost.

''Seven Experiments That Could Change the World''

In 1994 Sheldrake proposed a list of ''Seven Experiments That Could Change the World'', which included, among other things, the seed of his study of ''Dogs that Know When Their Owners are Coming Home'' (1999). In ''Seven Experiments ...'' he encouraged lay people to contribute to scientific research, and argued that scientific experiments similar to his own could be conducted on a shoestring budget.

''The Sense of Being Stared At''

In 2003, Sheldrake published ''The Sense of Being Stared At'' on the psychic staring effect, including an experiment where blindfolded subjects guessed whether persons were staring at them or at another target. He reported that, in tens of thousands of trials, 60% of subjects reported being stared at when being stared at; 50% of subjects reported being stared at when they were not being stared at. According to Sheldrake, this suggested a weak sense of being stared at but no sense of not being stared at. He also claimed that these experiments were widely repeated, in schools in Connecticut and Toronto and a science museum in Amsterdam, with consistent results.

Later work

In 2003 Sheldrake published research on human telepathy in an experiment where subjects guessed which of four people was going to telephone or send an email. Sheldrake reported that the subject guesses the person correctly about 40% of the time instead of the expected 25% (p=.05).

Sheldrake's work was the theme of a plenary session titled "Anomalies of Consciousness" of the 2008 ''Toward a Science of Consciousness'' conference. where he presented his work on telepathy in animals and humans, followed by three critiques of his work on the sense of being stared at.

Reception

Sheldrake's ideas have resonated with the general public and some physicists such as David Bohm. The idea that fields may influence cells has even received cautious support from biologists Janis Roze and Sue Ann Miller. However, Sheldrake's work has met with a hostile reception from other scientists. Neurophysiologist and consciousness researcher Christof Koch, for example, has stated that discussing Sheldrake's ideas is a "waste of time," given the absence of hard, physical evidence and Sheldrake's lack of understanding of modern neurobiology. Henry Bauer compared Sheldrake's ideas to Wilhelm Reich's generally discredited claims of orgone energies. In his Skeptic's Dictionary, Robert Todd Carroll stated, in an article highly critical of Sheldrake's theory of morphic resonance, that "although Sheldrake commands some respect as a scientist because of his education and degree, he has clearly abandoned conventional science in favor of magical thinking."

Germano Resconi and Masoud Nikravesh are sympathetic to Sheldrake's ideas, and base their concept of ''morphic computing'' directly upon Sheldrake's morphic fields and morphogenetic fields, but acknowledge that "Morphic fields and its subset morphogenetic fields have been at the center of controversy for many years in mainstream science and the hypothesis is not accepted by some scientists who consider it a pseudoscience."

Some quantum physicists have supported Sheldrake's hypothesis. The late David Bohm suggested that Sheldrake's hypothesis was in keeping with his own ideas on what he terms "implicate" and "explicate" order. Hans-Peter Dürr has called for further discussion of Sheldrake's hypothesis, describing it as one of the first to reconcile 20th-century breakthroughs in physics, which emphasize fields and the indivisible nature of matter, with biology, which he says for the most part remains rooted in 19th-century Newtonian concepts of particles and separateness. Others, like biologist Michael Klymkowsky, disagree, contending that "[w]e live in a macroscopic world. Quantum effects are essentially irrelevant". ''For more details on this topic, see quantum biology.''

The concept has attracted speculation from neurolinguistic programming, as an explanation for action at a distance. Sheldrake's book ''The Presence of the Past: A Field Theory of Life'' was positively reviewed by the physicist Amit Goswami.

Scientific reception

Morphic resonance predicts that memories of one generation are automatically passed on to the next generation, though unconsciously, or to other conspecifics. A neuroscientist and memory expert, Steven Rose, has been critical of this view. A major reason for the criticism is that Rose does not feel there to be any anomalous phenomena which require the theory of morphic resonance as an explanation. Rose suggested an experiment to resolve the matter. In Rose's opinion the resulting study, done in collaboration with Sheldrake, disproved morphic resonance, but Sheldrake has challenged this.

Sheldrake's ideas have often met with a hostile reception from some scientists, including accusations that he is engaged in pseudoscience.

Testing formative causation

In 1990 neurobiologist Steven Rose experimented jointly with Sheldrake to test the hypothesis of morphic resonance. The experiment involved training day-old chicks to react negatively to a small yellow light when the light was followed 30 min later by an injection which caused temporary illness. Chicks become strongly averse to pecking the stimulus again. Sheldrake predicted that successive batches of day-old chicks would progressively become more averse to pecking the light ''for the first time'', because morphic resonance would cause them to "remember" the experience of previous generations of chicks. Rose predicted that no such effect would be observed.

Rose wrote that he and several scientists who reviewed the data were convinced that there was no evidence of morphic resonance. Sheldrake, however, said that the proportion of test chicks taking longer than 10 sec for the first peck, compared with control chicks, gradually increased in successive batches and believed therefore that the experiment supported his theory.

In a separate paper, Rose responded that there were several confounding details of the experiment which skewed the results, such as the experimenter improving his skills with practice over the course of the experiment. Rose said there was no trend for an increase in the latency, in fact a slight decrease, thus ''disconfirming'' Sheldrake's prediction. In an independent analysis of the data, biologist Patrick Bateson agreed with Rose that the results ran counter to the prediction of morphic resonance.

Sheldrake responded that Rose's analysis omitted a significant portion of the data, thus skewing the results. Sheldrake contended that repeating Rose's analysis with the full set of data shows that the trends in aversion were in fact significantly different and morphic resonance was confirmed, not disconfirmed. Rose and other researchers in the field, however, rejected this interpretation of the results.

Tests of the staring effect

David Marks and John Colwell, writing in the Skeptical Inquirer (2000), criticized the experimental procedures Sheldrake had developed for tests designed to demonstrate the existence of the staring effect. Apart from the fact that Sheldrake had encouraged the involvement of lay members of the public in research of the effect, Marks and Colwell suggested that the sequences used in tests followed the same patterning that people who guess and gamble like to follow. These guessing patterns have relatively few long runs and many alternations. The non-randomness of test sequences could thus lead to implicit or explicit pattern learning when feedback is provided. When the patterns being guessed mirror naturally occurring guessing patterns, the results could go above or below chance levels even without feedback. Thus significant results could occur purely from non-random guessing. Non-randomization is one of seven flaws in parapsychological research identified by Marks.

Michael Shermer wrote in ''Scientific American'' (2005) that there were a number of objections to Sheldrake's experiments on the sense of being stared at, reiterating Marks' and Colwell's points about non-randomization and the use of unsupervised laypeople, and adding confirmation bias and experimenter bias to the list of potential problems; he concluded that Sheldrake's claim was unfalsifiable.

Sheldrake (2004, 2005) responded to the criticisms by stating that the experiments had been widely replicated; the results from an independent meta-analysis, which had excluded all data from unsupervised tests, were shown to be highly significant; and the Marks-Colwell suggestion of non-randomization had been refuted by thousands of trials with different randomization methods, including coin-tossing, yielding positive and highly statistically significant results, whatever the randomization method.

See also

Fritjof Capra

Lyall Watson

Epigenetics

Hundredth monkey effect

Martin Heidegger

Carl Jung

Synchronicity

Bodo Sperling

Noosphere

Works

''A New Science of Life: the hypothesis of formative causation'', Los Angeles, CA: J.P. Tarcher, 1981 (second edition 1985, third edition 2009). ISBN 978-1848310421.

''The Presence of the Past: morphic resonance and the habits of nature'', New York, NY: Times Books, 1988. ISBN 0-8129-1666-2.

''The Rebirth of Nature: the greening of science and God'', New York, NY: Bantam Books, 1991. ISBN 0-553-07105-X.

''Seven Experiments That Could Change the World: a do-it-yourself guide to revolutionary science'', New York, NY: Riverhead Books, 1995. ISBN 1-57322-014-0.

''Dogs that Know When Their Owners are Coming Home: and other unexplained powers of animals'', New York, NY: Crown, 1999 (second edition 2011). ISBN 978-0307885968.

''The Sense of Being Stared At: and other aspects of the extended mind'', New York, NY: Crown Publishers, 2003. ISBN 0-609-60807-X.

With Ralph Abraham and Terence McKenna:

''Trialogues at the Edge of the West: chaos, creativity, and the resacralization of the world'', Santa Fe, NM: Bear & Co. Pub., 1992. ISBN 0-939680-97-1.

''The Evolutionary Mind: trialogues at the edge of the unthinkable'', Santa Cruz, CA: Dakota Books, 1997. ISBN 0-9632861-1-0.

''Chaos, Creativity and Cosmic Consciousness'', Rochester, VT: Park Street Press, 2001. ISBN 0-89281-977-4.

''The Evolutionary Mind: conversations on science, imagination & spirit'', Rhinebeck, NY: Monkfish Book Pub. Co., 2005. ISBN 0-9749359-7-2.

With Matthew Fox (priest):

''Natural Grace: dialogues on creation, darkness, and the soul in spirituality and science'', New York, NY: Doubleday, 1996. ISBN 0-385-48356-2.

''The Physics of Angels: exploring the realm where science and spirit meet'', San Francisco, CA: HarperSanFrancisco, 1996. ISBN 0-06-062864-2.

Notes

External links

Sheldrake in the video ''Cognition Factor''

On Overlapping Morphic Fields: Dr. Sheldrake in an interview.

Interview (audio and transcript): Dr. Rupert Sheldrake on Parapsychology and Skepticism

Global Lens Interview(VIDEO)

Category:Parapsychology Category:1942 births Category:English Anglicans Category:Living people Category:British biologists Category:British non-fiction writers Category:Telepathy Category:Parapsychologists Category:Alumni of Clare College, Cambridge Category:Old Worksopians Category:People from Newark-on-Trent

cs:Rupert Sheldrake de:Rupert Sheldrake el:Ρούπερτ Σέλντρεϊκ es:Rupert Sheldrake eo:Rupert Sheldrake fa:روپرت شلدریک fr:Rupert Sheldrake ko:셀드레이크 이론 hr:Rupert Sheldrake it:Rupert Sheldrake nl:Rupert Sheldrake pl:Rupert Sheldrake pt:Rupert Sheldrake ru:Руперт Шелдрейк sk:Rupert Sheldrake fi:Rupert Sheldrake sv:Rupert Sheldrake

Coordinates	18°03′20″N70°14′54″N
name	The Mystics
type	American rockband
origin	Brooklyn, New York
background	group_or_band }}

The Mystics is an American rock and roll group that began in Brooklyn, New York, in the late 1950s. The group was known as The Overons, a quintet that, when signed to Laurie Records, consisted of Phil Cracolici (born 1937, lead), Albee Cracolici (b. 1936, baritone), George Galfo (b. 1939, second tenor), Bob Ferrante (b. 1936, first tenor), and Al Contrera (b. 1940, bass). Under the direction of their manager, Jim Gribble, The Overons became The Mystics when each group member wrote a name they liked on a slip of paper, placed the papers in a hat and Contrera's choice was drawn.

Biography

In late 1958, The Mystics soon recorded two songs for Laurie Records, "Adam And Eve", and the old Weavers' tune "Wimoweh". Unhappy with the results, Laurie Records commissioned Doc Pomus and Mort Shuman to write an original tune for the group. Their first effort, the song "A Teenager In Love", however, was given to labelmates Dion and The Belmonts. Pomus and Shuman were instructed to come up with something else for The Mystics. The next day, the writers returned with "Hushabye".

In May 1959, Laurie Records released "Hushabye" b/w "Adam And Eve" and within a few weeks the record was a smash. Soon Alan Freed started featuring "Hushabye" as the closing tune on his televised Saturday night Big Beat Show. At its peak, "Hushabye" was Top Ten in most of the tri-state area, spending 9 weeks on the national charts that spring and summer, where it climbed to #20.

Gene Schwartz, head of Laurie Records, was visited by Mark Harris regarding a song of his recorded by another artist on the Laurie label. Gene showed him a stack of demos of songs rejected by The Mystics and asked him to write a song for the group's next recording session. Mark, still in high school, wrote "Don't Take The Stars" over the weekend and presented a demo to the company the following week. The group liked the song and recorded it the very same week. Thanks to heavy play by New York deejays, "Don't Take The Stars" hit the charts and became The Mystics' second hit after "Hushabye".

After Phil Cracolici left the group and beginning in 1960, the Mystics' lead singer changed several times. Paul Simon (aka Jerry Landis), who frequently hung around Gribble's office, became The Mystics' new lead. In January 1960, "All Through The Night" (with five voices singing together with no distinct lead), "I Began To Think Of You" and "Let Me Steal Your Heart Away" were recorded.

When Paul Simon left the group to pursue other projects, The Mystics chose John "Jay" Traynor, who later went on to form Jay and the Americans. On May 11, 1960, The Mystics with Jay Traynor on lead recorded "White Cliffs Of Dover", "Blue Star" and "Over The Rainbow" at RCA Studios. Inspired by The Del-Vikings' version, they chose "White Cliffs Of Dover", (a song they often sang at live shows long before recording it). Backed with "Blue Star", "White Cliffs Of Dover" received only local play. "Over The Rainbow" remained unreleased until the late 80s when Ace Records issued a Mystics album.

Eddie "Shots" Falcone became their next lead singer, and The Mystics recorded "Star Crossed Lovers" b/w "Goodbye Mister Blues", with Falcone singing lead. This record failed to chart and shortly thereafter, a young Ralph Lizano led the group with a song he had written called "Darling I Know Now". "Sunday Kind Of Love" and "Again" also featured Ralph Lizano on lead. Unfortunately, the first two songs, though released, received no airplay. "Again" was not released until the Crystal Ball LP.

In mid-1961, The Mystics stopped recording and performing. The nostalgia boom that began in 1969 brought the original five members back together and they began performing again on the rock and roll revival circuit. George Galfo and Bob Ferrante left the group after a few years, making the group the Cracolicis, Al Contrera, and new members Joe Esposito, Bruce Sudano, and Eddie Hockinson. Contrera was invited to California for a special project shortly thereafter; he declined, but sent Esposito. Sudano and Hockinson followed, and the three formed the group Brooklyn Dreams. Three new members came in- John Tarangelo (Johnny T), Joey Napoli, and Emil Stucchio. Stucchio is the original lead singer of The Classics, famous in their own right with their hit record "Till Then". The Classics and Mystics were acquainted, as they both came from Brooklyn.

By the early 1980s, the group was Phil Cracolici, Albee Cracolici, Al Contrera, and Johnny T. In 1982, Bob Ferrante was in town when the group was set to record an album, so he joined them. The album was ''Crazy For You'' for the Ambient Sound label. It featured re-recordings of three Overons original tunes: "Prayer To An Angel", "Why Do You Pretend" and "The Bells Are Ringing". That year, Ken Filmer joined the group. This quintet made up the Mystics until 1990, when Johnny T left the group.

In the late 1990s, the Mystics, the Classics and the Passions, who are all from the Bensonhurst section of Brooklyn and have been friends since the 1950s, started performing together in the Brooklyn Reunion Show. This act emphasized their common roots and long-time friendships, and the fact that each group scored successive hit records. The Brooklyn Reunion Show proved to be a popular act, recording and releasing a CD and touring for almost ten years.

Phil Cracolici and Ken Filmer were featured with the Brooklyn Reunion in the pledge breaks of ''Doo Wop 50'' when the special was broadcast in May 2000. Al Contrera and Emil Stuccio were also featured with their current group, ''The Classics''. Albee Cracolici later joined with his brother and Filmer, and the trio comprised the group in the early 2000s. This lineup with Al Contrera performed as "The Mystics" for another PBS special, ''Doo Wop Love Songs'', filmed in 2007. Filmer and Albee Cracolici left the group in 2007, and Phil Cracolici performs with a new group.

George Galfo leads up his own Mystic group, billed as "George Galfo's Mystics" (r), which includes members Joe Neary, Howard Sprotzer (formerly of the DooWop Kings), and Ralph Roberts (formerly of Music Box) who has replaced Anthony DeFontes. George Galfo's Mystics" (r) have been actively performing since 2002, touring throughout Florida, New England, New York, PA, North Carolina, Ohio, Michigan, Iowa and Las Vegas.

As of Jan 2011, Phil Cracolici (Original Lead singer) has joined his nephew George Galfo ( Original 2nd tenor who is now doing leads) and his group George Galfo's Mystics to be now be known as the Mystics. Members are George Galfo, Phil Cracolici, Joe Neary, Howard Sprotzer. Anthony DeFontes has left the group and has been replaced by Ralph Roberts, formerly of Music Box. Phil and George will also be joining Albee Cracolici and doing a few Special performances.

Mike Miller sang with, arranged harmony for, recorded and produced 2 of George Galfo's Mystics earlier CD's. Mike Miller wrote "Hushabye Again", a song that is the title song on the Hushabye Again CD which is out on Collectables Records. Former members include Shelly Brill, Joel Starr, and Franco Caprioli

See also

Brooklyn Dreams

Alive N Kickin'

The Mystics Official Web Site

References

External links

The Mystics discography, biography and photos

The Mystics with Phil Cracolici

George Galfo's Mystics

Mystic Memories - www.johnnytunes.com

Article @ Destination Do Wop

Mike Miller Doo Wop Stylings http://www.harmonystreet.biz

Category:Doo-wop groups

de:The Mystics