The Varieties of Religious Experience Lectures 16-17 - Mysticism

Lectures 16-17 - Mysticism

Religious experiences generally have their roots within mysticism. James attempts to define it by four factors. One, ineffability, a negative aspect, generally an experience that defies expression and explanation, it cannot be explained. Two, noetic quality, states of insight into deeper truths; knowledge; as illuminations or revelations generally short lasting with the post experience power of authority. Three, transiency, experiences are not long lasting, generally at about a 30-minute limit while rarely also extending to several hours for some (381), And by James' argument, through multiple experiences spaced throughout a lifetime, it is “susceptible of continuous development in what is felt as inner richness and importance” (381). Four, passivity, states are felt passive as if within the presence of a higher/superior power; commonly a factor connecting mystical states with actions of automatisms. Such passivity that many profound factors wedge a near permanent influence. James calls these four factors the mystical group of which form a distinct region of consciousness. He brings us examples of their lower grades. A primary simple factor of mystical experiences is a deepened feeling. We see examples in ‘I never realized life's full meaning till now’ and even deepened significance seeps into the eternal, “single words, and conjunctions of words, effects on light on land and sea, odors and musical sounds, all bring it when the mind is tuned aright” (383). With James arguing that most of us can probably “remember the strangely moving power of passages in certain poems read when we were young, irrational doorways as they were through which the mystery of fact, the wildness and the pang of life, stole into our hearts and thrilled them” (383). Certainly, such an oddity when feeling ‘I felt like I've been here before’. One take is that is as a ‘dream state’, often medically subjectively connected such as epilepsy. Such states are common to feel alienating and can lead to rough regards even insanity. Another take is an individual argues that it is the clearest that they have ever mentally been before. We get an example of an individual that feels everything in the world with dense meaning but cannot understand it, this is an ineffable experience, “Have you not felt that your real soul was imperceptible to your mental vision, except in a few hallowed moments?” (385).

We get another example, one where an individual felt a presence, God, to take possession of his mind and will, felt eternity, but then gone again quickly. Particularly this individual disliked it being ineffable and also argued it is similar to the influence of anesthesia, “it consisted in a gradual but swiftly progressive obliteration of space, time, sensation, and the multitudinous factors of experience which seems to qualify what we are pleased to call our Self” (385). The absence of ordinary reality intensifies the essential consciousness acquired (385), leaving only the pure absolute abstract self. Their reality has been dissolving at the great eternal Maya/illusion. In coming back to reality, it took a second before feeling human/finite again. Forever doubting which reality was more real. Next James wants to analyze deeper into intoxicants relationships with mystical experiences. Starting with alcohol, James argues a powerful mystical stimulator that is then crushed by hard facts in its sobering hour of reality (387), “sobriety diminishes, discriminates, and says no; drunkenness expands, unites, and says yes” (387). Thus, in truths being relative as grasped by the perceiver, “it makes him for the moment one with truth” (387). Next, James is bold to analyze mystical experiences through nitrous oxide, ether, even anesthesia. Concerning nitrous oxide, its effects of truth are generally instant but upon coming back to reality it is almost always gone. But regardless the sense of a profound meaning still persists. A personal experience of William James’ is one that he calls a ‘genuine metaphysical revelation’. James’ experience had him sort normal consciousness instead as rational consciousness as this one was a ‘special consciousness’, “potential forms of consciousness entirely different” and “we may go through life without suspecting their existence” (388). For William James 's experience to him felt, “as if the opposites of the world whose contradictoriness and conflict make all our difficulties and troubles, were melted into unity” (388). To James, he felt authority, as if his experience must have meant something, a meaning intrinsic in its value. Thus, he suggests to those “who have ears to hear, let them hear” (388). With the quotes of another individual's experience, “in that half hour under ether, I had served God more distinctly and purely than I had ever done in my life before” (393). Such mystical moods for most, if ever, rest in their subliminal. Concerning anesthetic mystical experiences, to many they were rather monistic. One example is of a mystical experience with chloroform, within such state they felt close to death, then aware of God, then felt the presence of him streaming through themselves, they come back too and all fades away, with anger that they come back to this, “is it possible that I, in that moment, felt what some of the Saints have said they always felt, the undemonstratable but irrefragable certainty of God?” (392). Now by this it is clear the connection between religion and mysticism. And with such experience prior certainly noting religious mysticism in their individual feeling of the presence of God or an entity.

Now turning towards aspects of nature, of which commonly, oddly, awakened mystical moods. Even to those that follow God already, they may try to explanation of such an ineffable as that of the “larger God may then swallow up the smaller one” (394). We had an example of someone at Niagara Falls, I also lost myself, feeling that I was an atom too small for the notice of almighty God” (394). We get another example, “I felt myself one with the grass, the trees, birds, insects, everything in nature” (394). With a take on this as, “the vanishing of the sense of self, and the feeling of immediate unity with the object, is due to the disappearance, in these rapturous experiences, of the motor adjustments which habitually intermediate” (394) between the consciousness and object. We get an example of a person in nature under the night sky seeing all the stars and then feeling a connection to the infinite. We get another example with one's perception of the ocean feeling symbolic of the infinite, commanding reverence, to feeling that “earth, heaven, and sea resounded as in one vast world-encircling harmony. It was as if the chorus of all the great who had ever lived were about me” (395). Walt Whitman spent much of his time in nature, gaining relational feelings of God as his hand, becoming into a love of all humankind. Walt Whitman may have had a chronic mystical perception, James argues, with Walt Whitman arguing, “there is, apart from mere intellect, in the makeup of every superior human identity, a wonderous something that realizes without argument, frequently without what is called education… an intuition of the absolute balance, in time and space, of the whole of this multifariousness, this reveal of fools, and incredible make believe in general unsettledness, we call the world; a soul sight of that divine clue and unseen thread which holds the whole congeries of things, all history and time, and all events, however trivial” (396). We had an example of a person that is enraptured in ecstasy and later feeling that this must have been heaven that they were in feeling as if they were even ‘bathed in a warm light’, divine illumination. The real experience is stay with the person, they argue even dreams fade away but of highest experiences with God’s presence, quite rare, come with conditions of exhalation, an insight with significant questioning on the worth of such a moment. Such reality only continues to become clearer and more evident with time post experience, “when they came, I was living the fullest, strongest, sanest, deepest life… immersed in the infinite ocean of God” (397-398).

Next, we have a take by Dr. Bucke on their ideology of ‘cosmic consciousness’, of which they characterize mystical experiences as being a consciousness of the cosmos. Not merely as an extension of consciousness but a super addition, a distinct function from average consciousness of higher animals. A consciousness of the cosmos or life and order of the universe; a consciousness taking an individual to a different plane of existence, often forming memberships as a different species; cosmic consciousness also generally follows with a state of moral exaltation, ineffable emotions and joy; it often strengthens and quickens moral sensibility, certainly something argued as a superior intellectual power often also accompanying senses of immortality, a consciousness of the eternal, and feelings that it has truly been experienced (398). The doctor's own experience influence such theory, “it was not a conviction that I would have eternal life, but a consciousness that I possessed eternal life then; I saw that all men are immortal; that the cosmic order is such that without any peradventure all things work together for the good of each and all; that the foundation principle of the world, of all the worlds, is what we call love, and that the happiness of each and all is in the long run absolutely certain” (399). With Dr. Bucke feeling that the visions showed truth. And in their worst depressions it was never forgotten. Now to pass from sporadic examples to methodological practices, i.e., Christians, Hindus, Muslims, Buddhists.

India is a long history in mysticism under the name of yoga which means, “the experimental union of the individual with the divine” (400), with a yogi, disciple, by discipline practices to overcome their lower natures by entering into ‘samadhi’ to come “face to face with facts which no instinct or reason can ever know” (400). With yogis arguing, “the mind itself has a higher state of existence, beyond reason, a super conscious state” (400), with all yoga’s steps aiming at this. Vendantists believe such experiences may be sporadic but without discipline they are unpure. James argues that such tests of purity is as our test of religion, both empirical in that, “its fruits must be good for life” (401). With post samadhi, as post individual enlightenment, coming out with a completely new mental composition. Next, we have Buddhistic mysticism which also highly regards samadhi. As well as Hindu mysticism using their form of Dhyana, of which James mentions 4 recognized stages. One, the mental focus on a singular point; this allows the exclusion of desire but still leaves judgment and discernment, thus still intellectual. Two, intellectual function drops off; a sense of unity remains with satisfaction. Three, satisfaction drops off; indifference begins as well as memories and self-conscious awareness. Finally, four, indifference, memory, and self-conscious become perfected (401). With James arguing such memories and self-conscious is not of general lower consciousness but of higher regard, for them nothingness; from consciousness to nothing to no ideas to the end line of both ideas and perception, arguably, by them, possibly the closest to Nirvana while living.

Next, we see the influence in Islamic relations particularly the Sufi sect of the dervish bodies, a sect dating back to the 11th century, a practice of Islam with Hindu influences. We get a long example of 11th century Persian philosopher and one of the greatest ‘Moslem’ church doctors, as recognized by James, philosopher Al-Ghazzali. Of whom we get an example, he believes that the science of the Sufis is to detach one's heart from all that is not of God and instead give all of one's heart to meditation of the divine. He strongly believes that learning cannot possibly prepare one for the subjective experience of practice, the “transport, ecstasy, and the transformation of the soul” (403). Compared with the ideas knowing health is quite different from feeling healthy, learning the science of drunkenness is very different from experiencing it, similar to the difference between understanding abstinence versus utilizing abstinence to detach one soul from the world (403). Now with his social weight growing and looming he detached from the world and, when in complete weakness, went to God in need, God answered, and now the author has no fear to renounce glory, wealth, and his children. Thus, he proceeds forward to Baghdad, then to Syria; conquering desires, passions, soul purity training, as he argues, the true Sufi walks in the path of God as “they are illumined by the light which precedes from the prophetic source” (404). An end Sufi goal being the complete absorption into God as, “the intuitions and all that precede are, so to speak, only the threshold for those who enter” (404). By the authors belief, true Sufis see and hear angels, of whom then transport the individual, transport that is indescribable without the notion of sin. And, in the author’s opinion, only those who know the experience of transportation experience with transformation know as ‘the true nature of prophetism’ (404) but such others may still be sure of its existence by verification of others and culture. “As there are men in doubt only with this sensitive faculty… so there are intellectual men who reject and avoid the things perceived by the prophetic faculty” (404). With him arguing states of sleep near analogous to this, of which, one’s experience’s of things are normally hidden, “just so in the prophetic the site is illumined by a light which uncovers hidden things and objects which the intellect fails to reach” (405) but as that is a nature higher than general, “the prophet is endowed with qualities to which you possess nothing analogous, and which consequently you cannot possibly understand” (405). The ineffability of transport is certainly a key notion in mysticism; mystical truths exist solely for the experiencer. And in these regards God exists more as intuitive and constructed after the feelings experienced. Next, we have Christian Mystics of whom many practices became church codified. However, for them a primary methodology was that of ‘orison’ or meditation, to elevate the soul towards God, often mystical experiences at higher levels. Concerning orison, step one, detached from outer senses; for them one method was to imagine holy scenes. For James, psychologically, this touched semi hallucinatory to mono-ideism, “an imaginary figure of Christ, for example, coming fully to occupy the mind” (406-407), and eventually imagery falls off becoming ineffable. We get an example of Saint John of the Cross’ ‘union of love’ followed his ‘dark contemplations’ (407).

Now with the lack of core mystical features of illuminations William James has left out mystical experiences of “visual and auditory hallucination, verbal and graphic automatisms, and such marvels as ‘levitation’, stigmatization, and the healing of disease” (408). With William James also believing, the vast varieties of experiences are near as infinite as human idiosyncrasies. Cognitive aspects of revelation come clear with Saint Teresa, a master of such explanation especially with her ‘union of orison’. We get an example of Saint Theresa, who argues, an orison of union is the soul fully awakened in regards of God. Within it, she is deprived of every feeling thus, had no application biased for understanding. She persists unsure of her love or will of it, “dead to all things of the world and lives solely in God” (409) and by such brief experience, “God establishes himself in the interior of the soul in such a way, that when she returns to herself it is wholly impossible for her to doubt that she has been in God, and God in her” (409) and lives the rest of her life in regards of God of such experiences. Many communicable mystical truths generally relate to this world such as future visions, reading individual's hearts, immediate textual understandings. With St. Ignatius arguing a particular single hour of meditation taught him more of heaven than in a lifetime of effort learning would; visions of a future plan of divine wisdom of creation; being surrounded by divine light and replenished with the heavenly knowledge. Saint Teresa also, “it was granted to me to perceive in one instant how things are seen and contained in God” (411) and also, she gained a sense of clarity of the Trinity, “I understand how the three adorable persons form only one God and I experience an unspeakable happiness” (412). Saint Teresa perceived orisons as given to her as a gift and message to spread.

Next to look at the tonic effects of mystical states, as such states may be hypnotic or even pathological but again, we must know we here for fruits. Of which are quite various, one, stupefaction, or the inability of process correctly, something certainly relying one upon others to live. Mysticisms of other-worldliness can over abstract practical life forming passive and feeble intellects, but it is also commonly present within strong minds. St. John's intuitions of how God ‘touches’ through the soul and within such divine experiences, “a single one of these intoxicating consolations may reward it for all the laborers undergone in its life” (414). With Saint Theresa as a historically chief example of tonic inducing reality of such mystical experiences, “the soul after such a favor is animated with a degree of courage so great that if at the moment its body should be torn to pieces for the cause of God, it would feel nothing but the liveliest comfort" (414). That, “promises and heroic resolutions spring up in profusion in us” (414). “What empire is comparable to that of a soul who, from this sublime summit to which God has raised her, seize all the things of earth beneath her feet, and is captivated by no one of them?” (414).

Often mysticism excites the soul's energy. James again notes that we turned to mysticism in an attempt to truth. Certainly, mystical states argue a true experience for many, especially those in the saintly life. But is there a definite theological direction? Too difficult to say. But philosophical direction? There may be a few ways about it; one, optimism and two, monism. The vast majority of mystical experiences are usually described by negatives. While at the same time of course mysticism generally appeals to a yes function than a no. Many instead deny divinities’ existence, only in doing so as a deeper yes, to have more relations with it. Such denial is also in many eastern cultures, especially Taoism. As to them, to call it ‘this’, cuts it off as being ‘that’, lessening divinity's greatness. And, in denying the ‘this’ it helps to affirm the ‘that’. With examples existing as a fountainhead within Christian mysticism, Dionysius the Areopagite. With Dionysius as an example, the cause of all things is not spirit, not intellect, not words, nor thoughts rather, it is what is not those as it infinitely exceeds what is. It is not essential but super essential, it is not natural but supernatural. We get an example, of whom, feels they have nothing, they can do nothing, they have become nothing, and only God is to them, thus they say, ‘I AM’ (418); only as nothing, can God enter. Now in overcoming all barriers between the individual and absolute we certainly see undeniable union with the absolute. Both one with the absolute and also awareness of such oneness. ‘That art thou’, not separate but one and the same; Vendantists believe it is like, “water in water, fire in fire, ether in ether, no one can distinguish them” (420). Thus, to be, they truly subjectively claim, ‘I am god’. “In the vision of God”, says Plotinus, “what sees is not our reason, but something prior and superior to our reason” ” (420). “ “Here,” writes Suso, “the spirit dies, and yet is all alive in the marvels of the Godhead” (420). One of the last main points of mystical practice that James wants to address is music, argued by many practitioners as the best medium of speaking of mystical truths. We get an example arguing, that who can hear the voice of Nada, the soundless sound, can learn Dharna; “the inner sound which kills the outer” (421). By James, music gives ontological messages, certainly a factor that critics cannot disregard. And clearly many times access to such mystical regions is about retrieving a password, generally relating to the primeval man.

Now in concluding this piece James has three main conclusive points. One, mystical states generally have the right to authority over the individual. Two, no authority emanates outside of them for others to accept uncritically. Three, mystical states deconstruct authorities of non-mystical states or rationalism, with such now appearing as a type of consciousness. Such experiences open a new reality of truths to be seized. By these three factors James will discuss them in points. To start with, mystical states carry authority for those that have them, even those so opposed to jail practitioners find such mystical relations and authorities still within the jail. As general sensory experiences feel of fact, mystical experiences feel of direct relation. Second there can be no claim to outsiders of your mystical authority if only in the admittance that one developed a good presumption. And acknowledging another reality is totally appropriate as long as it suits one's life. Now generally mysticism is something taught to others and passed on, being preserved in particular temperaments and schools of thought. But generally, an individual’s mystical experiences may themselves build schools of thought. Now, mystical experiences certainly are very ambiguous, self-indulgent for some, duality for some, monism for some, even pantheism, certainly a vast plurality of mystical experiences and truths. In relation with some non-religious pathological highly pessimistic mystical experiences as well James argues that either experience is mystical and either ‘spring’ from the same mental region, via ‘the great subliminal’ both “ ‘seraph and snake’ abide their side by side” (426). Certainly, less reason for an external individual’s mystical authority. Finally, such mystical experiences certainly break down the exclusive authority of rationalistic states. Mystical states generally always overthrow prior authority of non-mystical states, by James's rule, “mystical states merely add a super sensuous meaning to the ordinary outward data of consciousness. They are excitements like the emotions of love or ambition, gifts to our spirit by means of which facts already objectively before us fall into a new expressiveness” (427). Through individual critique, rationalization and/or verification, such experiences interweave into the network of facts and truths in their reality. However there always is a looming question if mystical states are superior point of views, “windows through which the mind looks out upon a more extensive and inclusive world” (428). Thus, mystical experiences do not generally force authority, but higher ones strongly do direct people towards spiritual sentiments. Mystical experiences often share “supremacy of ideal, of vastness, of union, of safety, and of rest” (428), and certainly offers us hypotheses. With many, supernaturalism and optimism often offering some of “the truest of insights into the meaning of this life” (428). It could be that possibility and permission are the only requirements a religious consciousness may need to strive. For many, taking such experiences for empirical debate is not enough, next to turn towards philosophy.

--Seth Graves-Huffman