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Religious experience

(Redirected fromSpiritual experience)
For the Wayne Proudfoot book, seeReligious Experience (book).

Areligious experience(sometimes known as aspiritual experience,sacred experience,mystical experience) is asubjective experiencewhich is interpreted within a religious framework.[1]The concept originated in the 19th century, as a defense against the growing rationalism ofWestern society.[2]William Jamespopularised the concept.[2]In some religions, this is said to sometimes result inunverified personal gnosis.[3][4]

Many religious and mystical traditions see religious experiences (particularly the knowledge which comes with them) asrevelationscaused by divine agency rather than ordinary natural processes. They are considered real encounters withGodor gods, or real contact with higher-order realities of which humans are not ordinarily aware.[5]

Skeptics may hold that religious experience is an evolved feature of the human brain amenable to normal scientific study.[note 1]The commonalities and differences between religious experiences across different cultures have enabled scholars to categorize them for academic study.[6]

Definitions

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William James

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PsychologistandphilosopherWilliam James(1842–1910) described four characteristics of mystical experience inThe Varieties of Religious Experience(1901/1902). According to James, such an experience is:

  • Transient– the experience is temporary; the individual soon returns to a "normal" frame of mind. Feels outside normal perception of space and time.
  • Ineffable– the experience cannot be adequately put into words.
  • Noetic– the individual feels that he or she has learned something valuable from the experience. Feels to have gained knowledge that is normally hidden from human understanding.
  • Passive– the experience happens to the individual, largely without conscious control. Although there are activities, such as meditation (see below), that can make religious experience more likely, it is not something that can be turned on and off at will.

Rudolf Otto

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The German philosopher and theologianRudolf Otto(1869–1937) argues that there is one common factor to all religious experience, independent of the cultural background. In his bookThe Idea of the Holy(1923) he identifies this factor as thenuminous.The "numinous" experience has two aspects:

  • mysterium tremendum,which is the tendency to invoke fear and trembling;
  • mysterium fascinans,the tendency to attract, fascinate and compel.

The numinous experience also has a personal quality to it, in that the person feels to be in communion with a holy other. Otto sees the numinous as the only possible religious experience. He states: "There is no religion in which it [the numinous] does not live as the real innermost core and without it no religion would be worthy of the name".[7]Otto does not take any other kind of religious experience such as ecstasy and enthusiasm seriously and is of the opinion that they belong to the 'vestibule of religion'.

Norman Habel

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Biblical scholarNorman Habeldefines religious experiences as the structured way in which a believer enters into a relationship with, or gains an awareness of, the sacred within the context of a particular religious tradition.[8]Religious experiences are by their very naturepreternatural;that is, out of the ordinary or beyond the natural order of things. They may be difficult to distinguish observationally from psychopathological states such aspsychosesor other forms ofaltered awareness.[9]Not all preternatural experiences are considered to be religious experiences. Following Habel's definition, psychopathological states or drug-induced states of awareness are not considered to be religious experiences because they are mostly not performed within the context of a particular religious tradition.

Moore and Habel identify two classes of religious experiences: the immediate and the mediated religious experience.[10]

  • Mediated– In the mediated experience, the believer experiences the sacred through mediators such asrituals,special persons, religious groups, totemic objects or the natural world.[8]
  • Immediate– Theimmediate experiencecomes to the believer without any intervening agency or mediator. The deity or divine is experienced directly.

Richard Swinburne

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In his bookFaith and Reason,the philosopherRichard Swinburneformulated five categories into which all religious experiences fall:

  • Public– a believer 'sees God's hand at work', whereas other explanations are possible e.g. looking at a beautiful sunset
  • Public– an unusual event that breaches natural law e.g. walking on water
  • Private– describable using normal language e.g. Jacob'svisionof a ladder
  • Private– indescribable using normal language, usually a mystical experience e.g. "white did not cease to be white, nor black cease to be black, but black became white and white became black."
  • Private– a non-specific, general feeling of God working in one's life.

Swinburne also suggested two principles for the assessment of religious experiences:

  • Principle of Credulity– with the absence of any reason to disbelieve it, one should accept what appears to be true e.g. if one sees someone walking on water, one should believe that it is occurring.
  • Principle of Testimony– with the absence of any reason to disbelieve them, one should accept that eyewitnesses or believers are telling the truth when they testify about religious experiences.
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  • Ecstasy,trance– In ecstasy the believer is understood to have asoulor spirit which can leave the body. In ecstasy the focus is on the soul leaving the body and to experience transcendental realities. This type of religious experience is characteristic for theshaman.[11]
  • Enthusiasm– In enthusiasm – orpossession– God is understood to be outside, other than or beyond the believer. A sacred power, being or will enters the body or mind of an individual and possesses it. A person capable of being possessed is sometimes called a medium. Thedeity,spirit or power uses such a person to communicate to theimmanentworld. Lewis argues that ecstasy and possession are basically one and the same experience, ecstasy being merely one form which possession may take. The outward manifestation of the phenomenon is the same in that shamans appear to be possessed by spirits, act as their mediums, and even though they claim to have mastery over them, can lose that mastery.[12][13]
  • Mystical experience– Mystical experiences are in many ways the opposite of numinous experiences. In the mystical experience, all 'otherness' disappear and the believer becomes one with the transcendent. The believer discovers that he or she is not distinct from the cosmos, the deity or the other reality, but one with it. Zaehner has identified two distinctively different mystical experiences: natural and religious mystical experiences.[9]Natural mystical experiences are, for example, experiences of the 'deeper self' or experiences of oneness with nature. Zaehner argues that the experiences typical of 'natural mysticism' are quite different from the experiences typical of religious mysticism.[9]Natural mystical experiences are not considered to be religious experiences because they are not linked to a particular tradition, but natural mystical experiences are spiritual experiences that can have a profound effect on the individual.
  • Spiritual awakening– A spiritual awakening usually involves a realization or opening to a sacred dimension of reality and may be a religious experience. Often a spiritual awakening has lasting effects upon one's life. It may refer to any of a wide range of experiences including beingborn again,near-death experiences,Liberation(moksha), andEnlightenment(bodhi).[14]

History of the concept

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Origins

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The notion of "religious experience" can be traced back toWilliam James,who used the term "religious experience" in his book,The Varieties of Religious Experience.[15]It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished betweeninstitutional religionandpersonal religion.Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual hasmystical experience,can be experienced regardless of the culture.

The origins of the use of this term can be dated further back.[2]In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. WhileKantheld thatmoral experiencejustifiedreligious beliefs,John Wesleyin addition to stressing individual moral exertion thought that the religious experiences in theMethodist movement(paralleling theRomantic Movement) were foundational to religious commitment as a way of life.[16]

Wayne Proudfoottraces the roots of the notion of "religious experience" to the German theologianFriedrich Schleiermacher(1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher andAlbert Ritschlto defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifiesreligious beliefs.[2]

The notion of "religious experience" was adopted by many scholars of religion, of which William James was the most influential.[17][note 2]

A broad range of western and eastern movements have incorporated and influenced the emergence of the modern notion of "mystical experience", such as thePerennial philosophy,Transcendentalism,Universalism,theTheosophical Society,New Thought,Neo-VedantaandBuddhist modernism.[21][22]

Perennial philosophy

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Main article:Perennial philosophy

According to the Perennial philosophy, the mystical experiences in all religions are essentially the same. It supposes that many, if not all of the world's great religions, have arisen around the teachings of mystics, includingBuddha,Jesus,Lao Tze,andKrishna.It also sees most religious traditions describing fundamental mystical experience, at least esoterically. A major proponent in the 20th century wasAldous Huxley,who "was heavily influenced in his description by Vivekananda'sneo-Vedantaand the idiosyncratic version of Zen exported to the west byD.T. Suzuki.Both of these thinkers expounded their versions of the perennialist thesis ",[23]which they originally received from western thinkers and theologians.[24]

Existentialism

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Søren Kierkegaardargued that dying to the world and possessions is a foundational aspect of religious experience in Christianity.[25]

Transcendentalism and Unitarian Universalism

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Main articles:TranscendentalismandUniversalism

Transcendentalismwas an early 19th-centuryliberal Protestantmovement, which was rooted in English and GermanRomanticism,theBiblical criticismofHerderandSchleiermacher,and theskepticismofHume.[26]The Transcendentalists emphasised an intuitive, experiential approach of religion.[27]Following Schleiermacher,[28]an individual's intuition of truth was taken as the criterion for truth.[27]In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.[27]They also endorseduniversalistandUnitarianistideas, leading toUnitarian Universalism,the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.[27][29]

Theosophical Society

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Main article:Theosophical Society
See also:Vipassana movement,Hindu reform movements,andBuddhist modernism

The Theosophical Society was formed in 1875 byHelena Blavatsky,Henry Steel Olcott,William Quan Judgeand others to advance the spiritual principles and search for Truth known asTheosophy.[30]The Theosophical Society has been highly influential in promoting interest, both in west and east, in a great variety of religious teachings:[30]

No single organization or movement has contributed so many components to theNew Age Movementas the Theosophical Society... It has been the major force in the dissemination ofoccultliterature in theWestin the twentieth century.

The Theosophical Society searched for 'secret teachings' in Asian religions. It has been influential on modernist streams in several Asian religions, notablyHindu reform movements,the revival ofTheravada Buddhism,andD.T. Suzuki,who popularized the idea of enlightenment as insight into a timeless, transcendent reality.[31][32][21]Another example can be seen inPaul Brunton'sA Search in Secret India,which introducedRamana Maharshito a western audience.

Orientalism and the "pizza effect"

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Main articles:Pizza effect,Neo-Vedanta,andBuddhist modernism

The interplay between western and eastern notions of religion is an important factor in the development of modern mysticism. In the 19th century, when Asian countries were colonialised by western states, a process of cultural mimesis began.[24][21][2]In this process, Western ideas about religion, especially the notion of "religious experience" were introduced to Asian countries by missionaries, scholars and the Theosophical Society, and amalgamated in a new understanding of the Indian and Buddhist traditions. This amalgam was exported back to the West as 'authentic Asian traditions', and acquired a great popularity in the west. Due to this western popularity, it also gained authority back in India, Sri Lanka and Japan.[24][21][2]

The best-known representatives of this amalgamated tradition areAnnie Besant(Theosophical Society),Swami VivekenandaandSarvepalli Radhakrishnan(Neo-Vedanta),Anagarika Dharmapala,a 19th-century Sri Lankan Buddhist activist who founded theMaha Bodhi Society,andD.T. Suzuki,a Japanese scholar andZen Buddhist.A synonymous term for this broad understanding isnondualism.This mutual influence is also known as thepizza effect.

Criticism

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The notion of "experience" has been criticised.[28][33][34]

"Religious empiricism" is seen as highly problematic[by whom?]and was – during the period in-between world wars – famously rejected by the theologianKarl Barth.[35]In the 20th century, religious as well as moral experience as justification for religious beliefs still held sway. Some influential modern scholars who held thisliberal theologicalview wereCharles Ravenand the Oxford physicist/theologianCharles Coulson.[36]

Robert Sharf writes that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.[28][note 3]The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed.[38][39]"Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.[40][41]The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not theproofof the teaching, but aresultof the teaching.[1]A pure consciousness without concepts, reached by "cleansing the doors of perception",[note 4]would be an overwhelming chaos of sensory input without coherence.[43]

The American scholar of religion andphilosopher of social scienceJason Josephson Stormhas also critiqued the definition and category of religious experience, especially when such experiences are used todefine religion.He compares the appeal to experience to define religion to failed attempts to defend an essentialist definition ofartby appeal toaesthetic experience,and implies that each category lacks a common psychological feature across all such experiences by which they may be defined.[44]

Causes

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Meditation
Sufi whirling

Traditions offer a wide variety of religious practices to induce religious experiences:

Religious experiences may also be caused by the use ofentheogens,such as:

Religious experiences may haveneurophysiologicalorigins. These are studied in the field ofneurotheology,and thecognitive science of religion,[54]and includenear-death experiences.[55]Causes may be:

Religious practices

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Neoplatonism

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Neoplatonismis the modern term for a school of religious and mysticalphilosophythat took shape in the 3rd century AD, founded byPlotinusand based on the teachings ofPlatoand earlierPlatonists.

Neoplatonism teaches that along the same road by which it descended the soul must retrace its steps back to the supreme Good. It must first of all return to itself. This is accomplished by the practice ofvirtue,which aims at likeness to God, and leads up to God. By means ofasceticobservances the human becomes once more a spiritual and enduring being, free from all sin. But there is still a higher attainment; it is not enough to be sinless, one must become "God" (seehenosis). This is reached through contemplation of the primeval Being, the One – in other words, through an ecstatic approach to it.

It is only in a state of perfect passivity and repose that the soul can recognize and touch the primeval Being. Hence the soul must first pass through a spiritual curriculum. Beginning with the contemplation of corporeal things in their multiplicity and harmony, it then retires upon itself and withdraws into the depths of its own being, rising thence to thenous,the world of ideas. But even there it does not find the Highest, the One; it still hears a voice saying, "not we have made ourselves." The last stage is reached when, in the highest tension and concentration, beholding in silence and utter forgetfulness of all things, it is able as it were to lose itself. Then it may see God, the foundation of life, the source of being, the origin of all good, the root of the soul. In that moment it enjoys the highest indescribable bliss; it is as it were swallowed up of divinity, bathed in the light of eternity. Porphyry tells us that on four occasions during the six years of their intercourse Plotinus attained to this ecstatic union with God.

Alcoholics Anonymous Twelfth Step

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The twelfth step of the Alcoholics Anonymous program states that "Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics and to practice these principles in all our affairs".[59]The terms "spiritual experience" and "spiritual awakening" are used many times inThe Big Book of Alcoholics Anonymous[60]which argues that a spiritual experience is needed to bring about recovery from alcoholism.[61]

Christianity

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InEvangelical Christianity,becoming "Born Again" is understood to be essential for a Believer to enter Heaven upon death. The effect is life-changing, and can also be called a conversion experience.[citation needed]

Noting that religious experience should not be separated from care for one's neighbour,Pope Francishas observed that "there can be no true religious experience that is deaf to the cry of the world".[62]

Christian mysticism

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Main article:Christian mysticism
Three early Methodist leaders,Charles Wesley,John Wesley,andFrancis Asbury,portrayed in stained glass at the Memorial Chapel,Lake Junaluska, North Carolina

Christian doctrine generally maintains that God dwells in all Christians and that they can experience God directly through belief in Jesus,[63]Christian mysticism aspires to apprehend spiritual truths inaccessible through intellectual means, typically by emulation of Christ.William Ingedivides thisscala perfectionisinto three stages: the "purgative"orasceticstage, the "illuminative"or contemplative stage, and the third,"unitive"stage, in which God may be beheld" face to face. "[64]

The third stage, usually calledcontemplationin the Western tradition, refers to the experience of oneself as united with God in some way. The experience of union varies, but it is first and foremost always associated with a reuniting with Divinelove.The underlying theme here is that God, the perfect goodness,[65]is known or experienced at least as much by the heart as by the intellect since, in the words of1 John4:16: "God is love, and he who abides in love abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the third, explicitly mystical experience; but others state that these three phases overlap and intertwine.

Hesychasm

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Based on Christ's injunction in theGospel of Matthewto "go into your closet to pray",[66]hesychasmin tradition has been the process of retiring inward by ceasing to register the senses, in order to achieve an experiential knowledge of God (seetheoria).

The highest goal of the hesychast is the experiential knowledge of God. In the 14th century, the possibility of this experiential knowledge of God was challenged by aCalabrianmonk,Barlaam,who, although he was formally a member of the Orthodox Church, had been trained in Western Scholastic theology. Barlaam asserted that our knowledge of God can only be propositional. The practice of the hesychasts was defended bySt. Gregory Palamas.[citation needed]

Islam

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While all Muslims believe that they are on the pathway to God and will become close to God in Paradise – after death and after the "Final Judgment" –Sufisbelieve that it is possible to become close to God and to experience this closeness while one is alive.[67]

Thetariqa,the 'path' on which the mystics walk, has been defined as 'the path which comes out of the Shariah, for the main road is called shar, the path, tariq.' No mystical experience can be realized if the binding injunctions of the Shariah are not followed faithfully first. Thetariqahowever, is narrower and more difficult to walk. It leads the adept, calledsalik(wayfarer), in hissuluk(wandering), through different stations (maqam) until he reaches his goal, the perfecttauhid,the existential confession that God is One.[68]

Buddhism

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The Buddha demonstrating control over fire and water.Gandhara,3rd century CE

In TheravadaBuddhismpractice is described in the threefold training of discipline (śīla), meditative concentration (samādhi), and transcendent wisdom (prajñā). Zen-Buddhism emphasises the sole practice of meditation, whileVajrayanaBuddhism utilizes a wide variety of practices. While the main aim of meditation andprajnais to let go of attachments, it may also result in a comprehension of theBuddha-natureand the inherent lucidness of the mind.

Different varieties of religious experience are described in detail in theŚūraṅgama Sūtra.In its section on the fiftyskandha-maras,each of the five skandhas has ten skandha-maras associated with it, and each skandha-mara is described in detail as a deviation from correct samādhi. These skandha-maras are also known as the "fifty skandha demons" in some English-language publications.[69]

It is also believed that supernormal abilities are developed from meditation, which are termed "higher knowledge" (abhijñā), or "spiritual power" (ṛddhi). One early description found in theSamyutta Nikaya,which mentions abilities such as:[70]

... he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hands he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.

Hinduism

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Building on European philosophers,Sarvepalli Radhakrishnanreduced religion "to the core experience of reality in its fundamental unity".[71]According to Sarvepalli Radhakrishnan, "Hinduism is not just afaith.It is the union of reason andintuitionthat cannot be defined, but is only to be experienced. "[72][citation needed]This emphasis on experience as validation of a religious worldview is a modern development, which started in the 19th century, and was introduced to Indian thought by westernUnitarianmissionaries.[22]It has been popularized inNeo-Vedanta(also known as neo-Hinduism), which has dominated the popular understanding of Hinduism since the 19th century.[22]It emphasizes mysticism.[73][74][75]Swami Vivekanandapresented the teachings of Neo-Vedanta as radical nondualism, unity between all religions and all persons.[76][77]

Scientific study

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Neuroscience

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Further information:Neuroscience of religion
See also:Cognitive science of religion

Early studies in the 1950s and 1960s attempted to useEEGsto study brain wave patterns correlated with spiritual states. During the 1980s Dr.Michael Persingerstimulated thetemporal lobesof human subjects with a weakmagnetic field.[78]His subjects claimed to have a sensation of "an ethereal presence in the room."[79]Some current studies useneuroimagingto localize brain regions active, or differentially active, during religious experiences.[80][81]These neuroimaging studies have implicated a number of brain regions, including thelimbic system,dorsolateralprefrontal cortex,superiorparietal lobe,andcaudate nucleus.[82][83][84]Based on the complex nature of religious experience, it is likely that they are mediated by an interaction of neural mechanisms that all add a small piece to the overall experience.[83]

Neuroscience of religion, also known asneurotheology,biotheologyorspiritual neuroscience,[85]is the study of correlations ofneuralphenomena with subjective experiences ofspiritualityand hypotheses to explain these phenomena. Proponents of neurotheology claim that there is aneurologicalandevolutionarybasis forsubjective experiencestraditionally categorized as spiritual or religious.[86]

The neuroscience of religion takes neural correlates as the basis of cognitive functions and religious experiences. These religious experiences are therebyemergent propertiesof neural correlates. This approach does not necessitate exclusion of the Self, but interprets the Self as influenced or otherwise acted upon by underlying neural mechanisms. Proponents argue that religious experience can be evoked throughstimulusof specific brain regions and/or can be observed through measuring increase in activity of specific brain regions.[80][note 5]

According to the neurotheologistAndrew B. Newbergand two colleagues, neurological processes which are driven by the repetitive, rhythmic stimulation which is typical of human ritual, and which contribute to the delivery of transcendental feelings of connection to a universal unity.[clarification needed]They posit, however, that physical stimulation alone is not sufficient to generate transcendental unitive experiences. For this to occur they say there must be a blending of the rhythmic stimulation with ideas. Once this occurs "...ritual turns a meaningful idea into a visceral experience."[89]Moreover, they say that humans are compelled to act out myths by the biological operations of the brain due to what they call the "inbuilt tendency of the brain to turn thoughts into actions."

An alternate approach is influenced bypersonalism,and exists contra-parallel to the reductionist approach. It focuses on the Self as the object of interest,[note 6]the same object of interest as in religion.[citation needed]According toPatrick McNamara,a proponent of personalism, the Self is a neural entity that controls rather than consists of thecognitivefunctions being processed in brain regions.[91][92]

A biological basis for religious experience may exist.[92][93]References to the supernatural or mythical beings first appeared approximately 40,000 years ago.[94][95]A popular theory posits thatdopaminergicbrain systems are the evolutionary basis for human intellect[96][95]and more specificallyabstract reasoning.[95]The capacity for religious thought arises from the capability to employ abstract reasoning. There is no evidence to support the theory that abstract reasoning, generally or with regard to religious thought, evolved independent of the dopaminergic axis.[95]Religious behavior has been linked to "extrapersonal brain systems that predominate the ventromedial cortex and rely heavily on dopaminergic transmission."[95]A biphasic effect exists with regard to activation of the dopaminergic axis and/or ventromedial cortex. While mild activation can evoke a perceived understanding of the supernatural, extreme activation can lead to delusions characteristic ofpsychosis.[95]Stress can cause the depletion of5-hydroxytryptamine,also referred to asserotonin.[97]The ventromedial 5-HT axis is involved in peripersonal activities such as emotional arousal, social skills, and visual feedback.[95]When 5-HT is decreased or depleted, one may become subject to "incorrect attributions of self-initiated or internally generated activity (e.g.hallucinations). "[98]

Psychiatry and neurology

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See also:Mental health of Jesus

A 2011 paper suggested that psychiatric conditions associated withpsychoticspectrum symptoms may be possible explanations for revelatory driven experiences and activities such as those of Abraham, Moses, Jesus and Saint Paul.[99]

Temporal lobe epilepsyhas become a popular field of study due to its correlation to religious experience.[100][101][102][103]Religious experiences and hyperreligiosity are often used to characterize those with temporal lobe epilepsy.[104][105]Visionary religious experiences, and momentary lapses of consciousness, may point toward a diagnosis ofGeschwind syndrome.More generally, the symptoms are consistent with features of temporal lobe epilepsy, not an uncommon feature in religious icons and mystics.[106]It seems that this phenomenon is not exclusive to TLE, but can manifest in the presence of otherepilepticvariates[107][108][95]as well asmania,obsessive-compulsive disorder,[109]andschizophrenia,conditions characterized by ventromedial dopaminergic dysfunction.[95]

Psychedelic drugs

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Further information:Psychedelic experience
See also:Ego death

A number of studies byRoland R. Griffithsand other researchers have concluded that high doses ofpsilocybinand other classic psychedelics triggermystical experiencesin most research participants.[52][110][111][112]Mystical experiences have been measured by a number ofpsychometricscales, including theHoodMysticism Scale, the Spiritual Transcendence Scale, and the Mystical Experience Questionnaire.[112]The revised version of the Mystical Experience Questionnaire, for example, asks participants about four dimensions of their experience, namely the "mystical" quality, positive mood such as the experience of amazement, the loss of the usual sense of time and space, and the sense that the experience cannot be adequately conveyed through words.[112]The questions on the "mystical" quality in turn probe multiple aspects: the sense of "pure" being, the sense of unity with one's surroundings, the sense that what one experienced was real, and the sense of sacredness.[112]Some researchers have questioned the interpretation of the results from these studies and whether the framework and terminology of mysticism are appropriate in a scientific context, while other researchers have responded to those criticisms and argued that descriptions of mystical experiences are compatible with a scientific worldview.[113][114][115]

Integrating religious experience

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See also:Training after kenshō

Several psychologists have proposed models in which religious experiences are part of a process oftransformation of the self.

Carl Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material goals. One's main task, he believed, is to discover and fulfil deep innate potential, much as the acorn contains the potential to become the oak, or the caterpillar to become the butterfly. Based on his study ofChristianity,Hinduism,Buddhism,Gnosticism,Taoism,and other traditions, Jung perceived that this journey of transformation is at the mystical heart of all religions. It is a journey to meet the self and at the same time to meet the Divine. Unlike Sigmund Freud, Jung thought spiritual experience was essential to well-being.[116]

The notion of thenuminouswas an important concept in the writings of Carl Jung. Jung regarded numinous experiences as fundamental to an understanding of the individuation process because of their association with experiences ofsynchronicityin which the presence of archetypes is felt.[117][118]

McNamara proposes that religious experiences may help in "decentering" the self, and transform it into an integral self which is closer to an ideal self.[119]

Transpersonal psychologyis a school ofpsychologythat studies thetranspersonal,self-transcendentorspiritualaspects of the human experience. TheJournal of Transpersonal Psychologydescribes transpersonal psychology as "the study of humanity’s highest potential, and with the recognition, understanding, and realization of unitive, spiritual, and transcendent states of consciousness".[120]Issues considered in transpersonal psychology include spiritualself-development,peak experiences,mystical experiences,systemic tranceand othermetaphysicalexperiences of living.

In activism

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In 2002,episcopalpriest andChristian humanistReverend Fletcher Harper interviewed hundreds of people of various faiths about divine experiences involving nature.[121]These were incorporated into his 2015 book,GreenFaith: Mobilizing God’s People to Protect the Earth.[122]His 1992 global grassroots organization,GreenFaith,includesinterfaithactivists and clergy with over 100 chapters in 40 countries in the Pacific Islands, North America, Australia, Asia, Latin America, Africa, and Europe, all of whom advocate for the environment on a religious basis.[123][124][125][126][127][128]

See also

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Notes

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  1. ^Such study may be said to have begun with the American psychologist and philosopherWilliam Jamesin his 1901/02Gifford Lectureslater published asThe Varieties of Religious Experience.
  2. ^James also gives descriptions of conversion experiences. The Christian model of dramatic conversions, based on the role-model of Paul's conversion, may also have served as a model for Western interpretations and expectations regarding "enlightenment", similar to Protestant influences on Theravada Buddhism, as described by Carrithers: "It rests upon the notion of the primacy of religious experiences, preferably spectacular ones, as the origin and legitimation of religious action. But this presupposition has a natural home, not in Buddhism, but in Christian and especially Protestant Christian movements which prescribe a radical conversion."[18]See Sekida for an example of this influence of William James and Christian conversion stories, mentioning Luther[19]and St. Paul.[20]See also McMahan for the influence of Christian thought on Buddhism.[21]
  3. ^Robert Sharf: "[T]he role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century reform movements, notably those that urge a return tozazenorvipassanameditation, and these reforms were profoundly influenced by religious developments in the west [...] While some adepts may indeed experience "altered states"in the course of their training, critical analysis shows that such states do not constitute the reference point for the elaborate Buddhist discourse pertaining to the" path ".[37]
  4. ^William Blake:"If the doors of perception were cleansed every thing would appear to man as it is, infinite. For man has closed himself up, till he sees all things thru' narrow chinks of his cavern."[42]
  5. ^This is contrary to the view of William James and F.D.E. Schleiermacher who viewed religious experience as a "preconceptual, immediate affective event."[87][88]
  6. ^According to the Stanford Encyclopedia of Philosophy, "[personalism] emphasizes the significance, uniqueness and inviolability of the person, as well as the person's essentially relational or communitarian dimension."[90]

References

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  1. ^abSamy 1998,p. 80.
  2. ^abcdefSharf 2000.
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Sources

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Books

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  • Van Eyghen, Hans (2020).Arguing from Cognitive Science of Religion. Is Religious Belief Debunked?.Bloomsbury Academic.ISBN9781350100329.

Research papers

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Other

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Further reading

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