Abstract There are three models of pain in the phenomenology of religious experience. The first model suggests that pain is instrumental to attaining the desired religious experience. The second model proposes that pain is constitutive of the desired religious experience. The third model, which is a model of senseless pain in religious experience, is underdeveloped. I provide an exposition of this model in this article. I also give four arguments for the necessity of affirming senseless pain in the phenomenology of religious experience. First, affirming senseless pain in religious experience provides a way to describe the process of purpose attribution to pain qua a sensation or a feeling. Second, such an affirmation also provides a way for describing the meaning formation in religious experience through interpreting pain qua symbol. Third, the affirmation is also necessary to maintain continuity between mundane and religious experiences. There are instances of senseless pain in the literature on tragedy, chronic pain, and torture. Maintaining continuity between ordinary and religious experiences via the notion of senseless pain opens the possibility of developing mysticism in everyday life. Lastly, the presence of the unknown in senseless pain makes room for mystery in religious experience.

中文翻译：

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宗教经验现象学中的毫无意义的痛苦

摘要宗教经验现象学中存在三种疼痛模型。第一个模型表明，痛苦有助于获得所需的宗教经验。第二种模型提出，痛苦是理想的宗教经历的组成部分。第三种模式是宗教经验中毫无意义的痛苦模式，目前尚不完善。我在本文中对此模型进行了说明。我还提出四个论点，以肯定宗教经验现象学中毫无意义的痛苦。首先，在宗教经历中确认无意义的痛苦提供了一种方法，用于描述归因于某种感觉或感觉的痛苦的目的过程。其次，这样的肯定也提供了一种通过解释痛苦象征来描述宗教经验中意义形成的方式。第三，这种肯定对于维持世俗和宗教经历之间的连续性也是必要的。在有关悲剧，慢性疼痛和酷刑的文献中有无意义的痛苦实例。通过无意义的痛苦的概念保持普通和宗教经历之间的连续性，为在日常生活中发展神秘主义提供了可能。最后，未知者在无意义的痛苦中的存在为宗教经验的神秘性提供了空间。