It's hard to say. Mystical states don't come with hard-and-fast labels attached. But based on my studies of comparative mysticism I would say I've achieved states comparable to classic ego-death, ecstatic rapture, turiya, union with the Divine.
I practice mysticism. My main method is comparativism.
"The origins of the discipline of religious studies in nineteenth-century Europe are not primary mystical or even religious. A highly developed secular sense is a sine qua non of the discipline and its social sustainability anywhere on the planet (hence its virtual absense outside the Western academy). I would like, though, to make a restricted and heterodox case that regarding the discipline as a modern mystical tradition could be useful in approaching the constructive tasks being explored in these reflections. In this, I am not suggesting that the discipline must or even should be read in this way.
Rather, I wish only to make the much more restricted, but no less unorthodox, case that some of the discipline's practices and practitioners (that is, those capable of forging a tensive mystical-critical practice out of the discipline's dual Romantic/Enlightenment heritage) can be read in such a way, and that, moreover, such a mystical-critical rereading of the discipline might be useful for the constructive tasks under discussion here, namely, the cross-cultural influence of religious systems toward a safer, more humane, and more religiously satisfying world.
Scholars of religion, it turns out, often have profound religious experiences reading and interpreting the texts they critically study, and these events have consequences for the methods and models they develop, the conclusions they come to, and even for the traditions they study.
Poetically speaking, gnostic thought recognizes that religious expressions function as symbols and, as such, are simultaneously true and false, that they both reveal and conceal. Reductionism and revelation lie down together here in a (post)modern form of what the Sufi tradition understood as the paradox of the veil (hijab), that is, the psychological and linguistic necessity of cultural forms that reveal the divine light (which is in itself beyond all representation) precisely by concealing it behind veiled symbols and signs."-Jeffrey J. Kripal