By Haas M.J., Foglia T.A.
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Visions are reported without, to the writers of the self-reports, other notable features. Most commonly these visions are of angels, Christ, God, or an unspecified numinous being. 31 32 The Mystic Experience Connected with the previously mentioned internal sensory-type experiences or often occurring separately is a feeling of intense well-being or peacefulness. For Christians, this is understood as experiencing God’s love, and may arise from a profound experience of faith. The ecstatic experience of self-loss, the mystic experience, as we have seen in the preceding chapter is often understood as a union experience as well as an experience of nothingness.
An overwhelming sense of joy engulfs my body. It begins at my centre and spreads upward, downward, forward, and backward until every last molecule of my self is saturated. . Time has stopped functioning in its normal fashion. This moment now feels like the past and the future, all at the same time. It stretches and warps, wrapping itself around me. I am so caught up in these phenomenal sensations that everything else begins to lose its vibrancy and importance to me. This world begins to disappear.
This chapter also has a relevant anecdote that begins with a passage describing a person in a trance state: Nanguo Zichi sat leaning on his armrest, looking up at the sky and breathing serenely, as though his self had lost its facade. [His disciple on asking what was happening received the reply:] “Just now, I had lost myself (wu sang wo). . ” A related term is “sitting in forgetfulness” (zuo wang), explained in the following: I allow my limbs and body to fall away, expel my intellectual faculties, leave my substance (xing), get rid of knowledge and become identical with the Great Universality (da tung); this is sitting in forgetfulness.