Nomenclature Confusion - Revision history

Michael at 12:51, 10 April 2026

2026-04-10T12:51:28Z

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	Nomenclature confusion strikes often.		Nomenclature confusion strikes often.

	For obvious reasons, Nomenclature Confusion is an obstacle to theorization, empirical investigation, broader understanding of [[Human Development]] the [[Full Realization]] of [[Human Potential]], and the creation of a [[Harmonic Social ~~Order~~]] (i.e., [[Eupsychia]] in [[Abraham Maslow]]'s terms), at both an individual and collective level.		Nomenclature confusion arises because every culture, every epoch, sometimes every person, has their own word to describe the common elements of human [[Connection Experience]] (a.k.a spiritual experience), and because the common elements can sometimes be difficult to describe, being often larger than simple words can express. How can one express the the truths of the Soul with a single word? So, scholars and individual mystics often coin their own terms in attempts to accurately represent their understanding, thereby exacerbating the problem.

			For obvious reasons, Nomenclature Confusion is an obstacle to theorization, empirical investigation, broader understanding of [[Human Development]] the [[Full Realization]] of [[Human Potential]], and the creation of a [[Harmonic Social Structure]] (i.e., [[Eupsychia]] in [[Abraham Maslow]]'s terms), at both an individual and collective level.

	'''Nomenclature Confusion is a recognized problem in the literature'''.		'''Nomenclature Confusion is a recognized problem in the literature'''.

Michael at 15:52, 25 February 2026

2026-02-25T15:52:18Z

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	===Key Concepts===		===Key Concepts===

	[[~~SpiritWiki~~]] > {{#ask:[[Is a key term::~~SpiritWiki~~]]\|format=ul\|sort~~=Has sort SW~~}}		[[Epistemic Infrastructure]] {{#ask:[[Is a key term::Epistemic Infrastructure]]\|format=ul\|has sort EI}}

	[[Knowledge System]] > {{#ask:[[Is a key term::Knowledge System]]\|format=ul}}		[[Knowledge System]] > {{#ask:[[Is a key term::Knowledge System]]\|format=ul}}

Michael at 20:28, 10 January 2026

2026-01-10T20:28:06Z

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	<h1 class="customtitle">{{FULLPAGENAME}}</h1>		<h1 class="customtitle">{{FULLPAGENAME}}</h1>
	<blockquote class="definition">		<blockquote class="definition">
	'''Nomenclature Confusion''' refers to the proliferation of terms used to describe a field. For example, the concept of the soul, the notion that there is a part of you that exists independently of your physical body, has been, over the centuries, referred to in dozens and dozens of ways (see Syncretic Terms under [[Spiritual Ego]] for a complete list).		'''Nomenclature Confusion''' refers to the proliferation of terms used to describe a field. For example, the concept of the soul, the notion that there is a part of you that exists independently of your physical body, has been, over the centuries, referred to in dozens and dozens of ways (see Syncretic Terms under [[Spiritual Ego]] for a complete list).
	</blockquote>		</blockquote>

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	Nomenclature confusion strikes often.		Nomenclature confusion strikes often.

	For obvious reasons, Nomenclature Confusion is an obstacle to theorization, empirical investigation, broader understanding of [[Human Development]] ~~and~~ the [[Full Realization]] of [[Human Potential]], and the ~~final realization~~ of [[Eupsychia]].		For obvious reasons, Nomenclature Confusion is an obstacle to theorization, empirical investigation, broader understanding of [[Human Development]] the [[Full Realization]] of [[Human Potential]], and the creation of a [[Harmonic Social Order]] (i.e., [[Eupsychia]] in [[Abraham Maslow]]'s terms), at both an individual and collective level.

	'''Nomenclature Confusion is a recognized problem in the literature'''.		'''Nomenclature Confusion is a recognized problem in the literature'''.

Michael at 20:20, 10 January 2026

2026-01-10T20:20:26Z

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	[[category:lightningpath]]		[[category:lightningpath]]
	[[Is a key term::Knowledge System\| ]]		[[Is a key term::Knowledge System\| ]]
	~~[[Is a related LP term::Avatar.GLOBAL Knowledge System\| ]]~~

Michael at 14:33, 8 January 2026

2026-01-08T14:33:54Z

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	<h1 class="customtitle">{{FULLPAGENAME}}</h1>		<h1 class="customtitle">{{FULLPAGENAME}}</h1>
	<blockquote class="definition">		<blockquote class="definition">
	'''Nomenclature Confusion''' refers to the proliferation of terms used to describe ~~the aspects of human existence and [[Human Nature]]~~. For example, the concept of the soul, the notion that there is a part of you ~~bigger than the~~ physical body ~~you inhabit~~, has been, over the centuries, referred to ~~by over 50 fifty names~~ (see Syncretic Terms under [[Spiritual Ego]] for a complete list).		'''Nomenclature Confusion''' refers to the proliferation of terms used to describe a field. For example, the concept of the soul, the notion that there is a part of you that exists independently of your physical body, has been, over the centuries, referred to in dozens and dozens of ways (see Syncretic Terms under [[Spiritual Ego]] for a complete list).
	</blockquote>		</blockquote>

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	==Notes==		==Notes==

	Nomenclature ~~Confusion strikes often~~.		Nomenclature confusion is a problem of biblical proportions.

	~~For obvious reasons,~~ Nomenclature ~~Confusion is an obstacle to theorization, empirical investigation, and broader understanding of [[Human Development]] and the [[Full Realization]] of [[Human Potential]]~~.		Nomenclature confusion strikes often.

	~~This~~ [[~~SpiritWiki~~]] ~~to attempts solve~~ the ~~problem by~~		For obvious reasons, Nomenclature Confusion is an obstacle to theorization, empirical investigation, broader understanding of [[Human Development]] and the [[Full Realization]] of [[Human Potential]], and the final realization of [[Eupsychia]].

	~~# creating a series of cultural neutral terms for common "spiritual" concepts (i.e., [[Spiritual Ego]] to refer to one's "soul")~~		'''Nomenclature Confusion is a recognized problem in the literature'''.
	~~# linking these terms clearly to '''Syncretic Terms''' throughout the literature.~~
	~~# defining additional terms (e.g., <nowiki>[[Connection Experience]]</nowiki> to describe "mystical" experiences, [[Connection Axes]] to help systematize their study).~~
	~~# eschewing [[EPMO]]~~

	'''Nomenclature Confusion is recognized in the literature'''.

	* [[Abraham Maslow]] noted nomenclature confusion was a problem when discussing [[Human Nature]], saying that its discussion "involves a confusion of words used in different ways by different people, arbitrary impersonal definitions, confusion of symbols with realities, and all sorts of illegitimate abstractions."<ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 109.</ref> He notes it again when discussing a new "image of the human being," noting that the terminological confusion may be the result of trying to talk "about a future way of perceiving" but "attempting to do so in terms of" a limited vocabulary that needs replacement. <ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 115.</ref>		* [[Abraham Maslow]] noted nomenclature confusion was a problem when discussing [[Human Nature]], saying that its discussion "involves a confusion of words used in different ways by different people, arbitrary impersonal definitions, confusion of symbols with realities, and all sorts of illegitimate abstractions."<ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 109.</ref> He notes it again when discussing a new "image of the human being," noting that the terminological confusion may be the result of trying to talk "about a future way of perceiving" but "attempting to do so in terms of" a limited vocabulary that needs replacement. <ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 115.</ref>
	* Johannson<ref>Johansson, Katarina. “Lived Religion and Mystical Experiences: Finding an Inclusive Umbrella Concept for Varieties of Experiences Deemed Religious.” ''Approaching Religion'' 12, no. 1 (January 2022): 132–48.</ref> identifies nomenclature confusion when discussing mystical experience, includes a table of terms, and attempts to provide an "umbrella term" to solve the problem		* Johannson<ref>Johansson, Katarina. “Lived Religion and Mystical Experiences: Finding an Inclusive Umbrella Concept for Varieties of Experiences Deemed Religious.” ''Approaching Religion'' 12, no. 1 (January 2022): 132–48.</ref> identifies nomenclature confusion when discussing mystical experience, includes a table of terms, and attempts to provide an "umbrella term" to solve the problem.
	*'''Parsons''' points to a "rich diversity of definitional strategies, theoretical agendas, and methodological concerns." <ref>Parsons, William B. ''The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism.'' Cambridge, MA: Oxford University Press, 1999. p. 4. <nowiki>https://amzn.to/2Tq1qsl</nowiki>.</ref>		*'''Parsons''' points to a "rich diversity of definitional strategies, theoretical agendas, and methodological concerns." <ref>Parsons, William B. ''The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism.'' Cambridge, MA: Oxford University Press, 1999. p. 4. <nowiki>https://amzn.to/2Tq1qsl</nowiki>.</ref>

	* '''Dossey''' refers to the problem, "One soon feels that attempts to define mind, soul, and consciousness, if not futile, are like the fable of the blind men describing an elephant: each description depends on the part of the anatomy the describer happens to be holding at the time," but also suggests that it is possible to sort things out, though wonders if this can be done within the frames of empirical science.<ref>Dossey. Recovering the Soul: A Scientific and Spiritual Search. Toronto: Bantam Books, 1989. p. 2-3.</ref> Ultimately, Dossey concludes that some imprecision is required in order for "language" to be effective (p. 4). Nonsense, in my view. If we are to move the area forward, we need to establish precision of meaning.		* '''Dossey''' refers to the problem, "One soon feels that attempts to define mind, soul, and consciousness, if not futile, are like the fable of the blind men describing an elephant: each description depends on the part of the anatomy the describer happens to be holding at the time," but also suggests that it is possible to sort things out, though wonders if this can be done within the frames of empirical science.<ref>Dossey. Recovering the Soul: A Scientific and Spiritual Search. Toronto: Bantam Books, 1989. p. 2-3.</ref> Ultimately, Dossey concludes that some imprecision is required in order for "language" to be effective (p. 4). Nonsense, in my view. If we are to move the area forward, we need to establish precision of meaning.
	* '''Bourque, Brookover, and Back''' refer to the problem. "On the other hand, the genuine inquirer will find before long a number of self-appointed apostles who are eager to answer his question in many strange and inconsistent ways, calculated to increase rather than resolve the obscurity of his mind. He will learn that mysticism is a philosophy, an illusion, a kind of religion, a disease; that it means having visions, performing conjuring tricks, leading an idle, dreamy, and selfish life, neglecting one's business, wallowing in vague spiritual emotions, and being "in tune with the infinite." He will discover that it emancipates him from all dogmas--sometimes from all morality--and at the same time that it is very superstitious. One expert tells him that it is simply "Catholic piety," another that Walt Whitman was a typical mystic; a third assures him that all mysticism comes from the East, and supports his statement by an appeal to the mango trick. At the end of a prolonged course of lectures, sermons, tea-parties, and talks with earnest persons, the inquirer is still heard saying--too often in tones of exasperation--"What is mysticism?" <ref>Underhill, Evelyn. Mysticism: A Study in the Nature and Development of Spiritual Consciousness. New York: Dover Publications, 2002. https://amzn.to/2C91xNY.</ref>		* '''Bourque, Brookover, and Back''' refer to the problem. "On the other hand, the genuine inquirer will find before long a number of self-appointed apostles who are eager to answer his question in many strange and inconsistent ways, calculated to increase rather than resolve the obscurity of his mind. He will learn that mysticism is a philosophy, an illusion, a kind of religion, a disease; that it means having visions, performing conjuring tricks, leading an idle, dreamy, and selfish life, neglecting one's business, wallowing in vague spiritual emotions, and being "in tune with the infinite." He will discover that it emancipates him from all dogmas--sometimes from all morality--and at the same time that it is very superstitious. One expert tells him that it is simply "Catholic piety," another that Walt Whitman was a typical mystic; a third assures him that all mysticism comes from the East, and supports his statement by an appeal to the mango trick. At the end of a prolonged course of lectures, sermons, tea-parties, and talks with earnest persons, the inquirer is still heard saying--too often in tones of exasperation--"What is mysticism?" <ref>Underhill, Evelyn. Mysticism: A Study in the Nature and Development of Spiritual Consciousness. New York: Dover Publications, 2002. https://amzn.to/2C91xNY.</ref>
	* '''Bourque, Brookover, and Back''' provide a sociological analysis of the social class ~~roots~~ of ~~differential experiences~~ and ~~interpretations~~, ~~which ultimately lead to nomenclature confusion~~.		Interestingly, '''Bourque, Brookover, and Back''' provide a sociological analysis of the causes of nomenclature confusion concluding that one's social position (social class, culture, etc) influence experience and understanding.
	** "Earlier studies conducted both with college students and with a national sample administered by the Gallup Organization indicate that ecstatic experiences occur frequently, and may ''differ according to the social position of the respondent.''" <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 8.</ref>
	** "Persons of lower socio-economic status who are affiliated with the Southern Baptist church frequently report experiences which are triggered by religious phenomena and which are described as part of a religious context; persons of higher socio-economic status who do not have affiliations with a fundamentalistic church report experiences that are triggered by a wide variety of triggers and which are described and utilized in more diverse ways" <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 8.</ref>		* "In the present study the transcendental experience, triggered by a range of events, is interpreted according to social position and the corresponding general frame of reference of the subjects."<ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 18.</ref>
	** Those with college education tend to report mystical experiencing using an aesthetic, neutral, secular language. Those with less education and a religious background use the language of their religion <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971):</ref>.		* "Earlier studies conducted both with college students and with a national sample administered by the Gallup Organization indicate that ecstatic experiences occur frequently, and may ''differ according to the social position of the respondent.''" <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 8.</ref>"
	** "In contrast, persons who are not familiar with this language or who wish to dissociate themselves from institutionalized religion find it more difficult to describe ecstatic feeling states, and in their struggle to verbalize the experience they utilize a much wider range of language symbols. <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 18.</ref>		* Persons of lower socio-economic status who are affiliated with the Southern Baptist church frequently report experiences which are triggered by religious phenomena and which are described as part of a religious context; persons of higher socio-economic status who do not have affiliations with a fundamentalistic church report experiences that are triggered by a wide variety of triggers and which are described and utilized in more diverse ways" <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 8.</ref>
	** "In the present study the transcendental experience, triggered by a range of events, is interpreted according to social position and the corresponding general frame of reference of the subjects."<ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 18.</ref>
	** "In essence, we find a specific type of emotional experience which is variously interpreted as a religious or aesthetic experience depending on the general frame of mind which the subject brings to the experience."<ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 18.</ref>		* Those with college education tend to report mystical experiencing using an aesthetic, neutral, secular language. Those with less education and a religious background use the language of their religion <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971):</ref>.
			* "In contrast, persons who are not familiar with this language or who wish to dissociate themselves from institutionalized religion find it more difficult to describe ecstatic feeling states, and in their struggle to verbalize the experience they utilize a much wider range of language symbols. <ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 18.</ref>
			* "In essence, we find a specific type of emotional experience which is variously interpreted as a religious or aesthetic experience depending on the general frame of mind which the subject brings to the experience."<ref>Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 18.</ref>

	==Quotes==		==Quotes==

Michael at 14:03, 8 January 2026

2026-01-08T14:03:42Z

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	[[Knowledge System]] > {{#ask:[[Is a key term::Knowledge System]]}}		[[Knowledge System]] > {{#ask:[[Is a key term::Knowledge System]]\|format=ul}}

	[[Nomenclature Confusion]] > {{#ask:[[Is a key term::Nomenclature Confusion]]}}		[[Nomenclature Confusion]] > {{#ask:[[Is a key term::Nomenclature Confusion]]}}

Michael at 14:03, 8 January 2026

2026-01-08T14:03:29Z

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	[[SpiritWiki]] > {{#ask:[[Is a key term::SpiritWiki]]\|format=ul\|sort=Has sort SW}}		[[SpiritWiki]] > {{#ask:[[Is a key term::SpiritWiki]]\|format=ul\|sort=Has sort SW}}

			[[Knowledge System]] > {{#ask:[[Is a key term::Knowledge System]]}}

	[[Nomenclature Confusion]] > {{#ask:[[Is a key term::Nomenclature Confusion]]}}		[[Nomenclature Confusion]] > {{#ask:[[Is a key term::Nomenclature Confusion]]}}
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	[[category:lightningpath]]		[[category:lightningpath]]
	[[Is a key term::~~Avatar.GLOBAL~~ Knowledge System\| ]]		[[Is a key term::Knowledge System\| ]]
	[[~~Has sort AG~~::1\| ]]		[[Is a related LP term::Avatar.GLOBAL Knowledge System\| ]]

Michael at 13:31, 8 January 2026

2026-01-08T13:31:55Z

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	[[Is a key term::Avatar.GLOBAL Knowledge System\| ]]		[[Is a key term::Avatar.GLOBAL Knowledge System\| ]]
	[[Has sort AG::23\| ]]		[[Has sort AG::1\| ]]

Michael at 16:53, 29 December 2025

2025-12-29T16:53:32Z

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	'''Nomenclature Confusion is recognized in the literature'''.		'''Nomenclature Confusion is recognized in the literature'''.

	* [[Abraham Maslow]] noted nomenclature confusion was a problem when discussing [[Human Nature]], saying that its discussion "involves a confusion of words used in different ways by different people, arbitrary impersonal definitions, confusion of symbols with realities, and all sorts of illegitimate abstractions."<ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 109.</ref>		* [[Abraham Maslow]] noted nomenclature confusion was a problem when discussing [[Human Nature]], saying that its discussion "involves a confusion of words used in different ways by different people, arbitrary impersonal definitions, confusion of symbols with realities, and all sorts of illegitimate abstractions."<ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 109.</ref> He notes it again when discussing a new "image of the human being," noting that the terminological confusion may be the result of trying to talk "about a future way of perceiving" but "attempting to do so in terms of" a limited vocabulary that needs replacement. <ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 115.</ref>
	* Johannson<ref>Johansson, Katarina. “Lived Religion and Mystical Experiences: Finding an Inclusive Umbrella Concept for Varieties of Experiences Deemed Religious.” ''Approaching Religion'' 12, no. 1 (January 2022): 132–48.</ref> identifies nomenclature confusion when discussing mystical experience, includes a table of terms, and attempts to provide an "umbrella term" to solve the problem		* Johannson<ref>Johansson, Katarina. “Lived Religion and Mystical Experiences: Finding an Inclusive Umbrella Concept for Varieties of Experiences Deemed Religious.” ''Approaching Religion'' 12, no. 1 (January 2022): 132–48.</ref> identifies nomenclature confusion when discussing mystical experience, includes a table of terms, and attempts to provide an "umbrella term" to solve the problem
	*'''Parsons''' points to a "rich diversity of definitional strategies, theoretical agendas, and methodological concerns." <ref>Parsons, William B. ''The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism.'' Cambridge, MA: Oxford University Press, 1999. p. 4. <nowiki>https://amzn.to/2Tq1qsl</nowiki>.</ref>		*'''Parsons''' points to a "rich diversity of definitional strategies, theoretical agendas, and methodological concerns." <ref>Parsons, William B. ''The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism.'' Cambridge, MA: Oxford University Press, 1999. p. 4. <nowiki>https://amzn.to/2Tq1qsl</nowiki>.</ref>

Michael at 15:46, 29 December 2025

2025-12-29T15:46:33Z

← Older revision		Revision as of 15:46, 29 December 2025
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	<h1 class="customtitle">{{FULLPAGENAME}}</h1>		<h1 class="customtitle">{{FULLPAGENAME}}</h1>
	<blockquote class="definition">		<blockquote class="definition">
	'''Nomenclature Confusion''' refers to the proliferation of terms used to describe the [[~~Spiritual~~]] ~~aspects of human existence~~. For example, the concept of the soul, the notion that there is a part of you bigger than the physical body you inhabit, has been, over the centuries, referred to by over 50 fifty names (see Syncretic Terms under [[Spiritual Ego]] for a complete list).		'''Nomenclature Confusion''' refers to the proliferation of terms used to describe the aspects of human existence and [[Human Nature]]. For example, the concept of the soul, the notion that there is a part of you bigger than the physical body you inhabit, has been, over the centuries, referred to by over 50 fifty names (see Syncretic Terms under [[Spiritual Ego]] for a complete list).
	</blockquote>		</blockquote>

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	'''Nomenclature Confusion is recognized in the literature'''.		'''Nomenclature Confusion is recognized in the literature'''.

	* Johannson<ref>Johansson, Katarina. “Lived Religion and Mystical Experiences: Finding an Inclusive Umbrella Concept for Varieties of Experiences Deemed Religious.” ''Approaching Religion'' 12, no. 1 (January 2022): 132–48.</ref> identifies nomenclature confusion, includes a table of terms, and attempts to provide an "umbrella term" to solve the problem		* [[Abraham Maslow]] noted nomenclature confusion was a problem when discussing [[Human Nature]], saying that its discussion "involves a confusion of words used in different ways by different people, arbitrary impersonal definitions, confusion of symbols with realities, and all sorts of illegitimate abstractions."<ref>Maslow, Abraham H. “Is Human Nature Basically Selfish?” In ''Future Visions: The Unpublished Papers of Abraham Maslow'', edited by Edward Hoffman. Sage Publications, 1996. p. 109.</ref>
			* Johannson<ref>Johansson, Katarina. “Lived Religion and Mystical Experiences: Finding an Inclusive Umbrella Concept for Varieties of Experiences Deemed Religious.” ''Approaching Religion'' 12, no. 1 (January 2022): 132–48.</ref> identifies nomenclature confusion when discussing mystical experience, includes a table of terms, and attempts to provide an "umbrella term" to solve the problem
	*'''Parsons''' points to a "rich diversity of definitional strategies, theoretical agendas, and methodological concerns." <ref>Parsons, William B. ''The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism.'' Cambridge, MA: Oxford University Press, 1999. p. 4. <nowiki>https://amzn.to/2Tq1qsl</nowiki>.</ref>		*'''Parsons''' points to a "rich diversity of definitional strategies, theoretical agendas, and methodological concerns." <ref>Parsons, William B. ''The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism.'' Cambridge, MA: Oxford University Press, 1999. p. 4. <nowiki>https://amzn.to/2Tq1qsl</nowiki>.</ref>