Religious experience

For the Wayne Proudfoot book, see Religious Experience (book).

A religious experience (sometimes known as a spiritual experience, sacred experience, mystical experience) is a subjective experience which is interpreted within a religious framework. The concept originated in the 19th century, as a defense against the growing rationalism of Western society. William James popularised the concept. In some religions, this is said to sometimes result in unverified personal gnosis.

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

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

Definitions

William James

Psychologist and philosopher William James (1842–1910) described four characteristics of mystical experience in The 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

The German philosopher and theologian Rudolf Otto (1869–1937) argues that there is one common factor to all religious experience, independent of the cultural background. In his book The Idea of the Holy (1923) he identifies this factor as the numinous. 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". 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

Biblical scholar Norman Habel defines 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. Religious experiences are by their very nature preternatural; that is, out of the ordinary or beyond the natural order of things. They may be difficult to distinguish observationally from psychopathological states such as psychoses or other forms of altered awareness. 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.

• Mediated – In the mediated experience, the believer experiences the sacred through mediators such as rituals, special persons, religious groups, totemic objects or the natural world.
• Immediate – The immediate experience comes to the believer without any intervening agency or mediator. The deity or divine is experienced directly.

Richard Swinburne

In his book Faith and Reason, the philosopher Richard Swinburne formulated 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's vision of 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.

Related terms

• Ecstasy, trance – In ecstasy the believer is understood to have a soul or 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 the shaman.
• Enthusiasm – In enthusiasm – or possession – 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. The deity, spirit or power uses such a person to communicate to the immanent world. 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.
• 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. 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. 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 being born again, near-death experiences, Liberation (moksha), and Enlightenment (bodhi).

History of the concept

Origins

The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, The Varieties of Religious Experience. It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal 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 has mystical experience, can be experienced regardless of the culture.

The origins of the use of this term can be dated further back. 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. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life.

Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs.

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

A broad range of western and eastern movements have incorporated and influenced the emergence of the modern notion of "mystical experience", such as the Perennial philosophy, Transcendentalism, Universalism, the Theosophical Society, New Thought, Neo-Vedanta and Buddhist modernism.

Perennial philosophy

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, including Buddha, Jesus, Lao Tze, and Krishna. It also sees most religious traditions describing fundamental mystical experience, at least esoterically. A major proponent in the 20th century was Aldous Huxley, who "was heavily influenced in his description by Vivekananda's neo-Vedanta and the idiosyncratic version of Zen exported to the west by D.T. Suzuki. Both of these thinkers expounded their versions of the perennialist thesis", which they originally received from western thinkers and theologians.

Existentialism

Søren Kierkegaard argued that dying to the world and possessions is a foundational aspect of religious experience in Christianity.

Transcendentalism and Unitarian Universalism

Main articles: Transcendentalism and Universalism

Transcendentalism was an early 19th-century liberal Protestant movement, which was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume. The Transcendentalists emphasised an intuitive, experiential approach of religion. Following Schleiermacher, an individual's intuition of truth was taken as the criterion for truth. 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. They also endorsed universalist and Unitarianist ideas, leading to Unitarian 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.

Theosophical Society

Main article: Theosophical Society

See also: Vipassana movement, Hindu reform movements, and Buddhist modernism

The Theosophical Society was formed in 1875 by Helena Blavatsky, Henry Steel Olcott, William Quan Judge and others to advance the spiritual principles and search for Truth known as Theosophy. The Theosophical Society has been highly influential in promoting interest, both in west and east, in a great variety of religious teachings:

No single organization or movement has contributed so many components to the New Age Movement as the Theosophical Society ... It has been the major force in the dissemination of occult literature in the West in the twentieth century.

The Theosophical Society searched for 'secret teachings' in Asian religions. It has been influential on modernist streams in several Asian religions, notably Hindu reform movements, the revival of Theravada Buddhism, and D.T. Suzuki, who popularized the idea of enlightenment as insight into a timeless, transcendent reality. Another example can be seen in Paul Brunton's A Search in Secret India, which introduced Ramana Maharshi to a western audience.

Orientalism and the "pizza effect"

Main articles: Pizza effect, Neo-Vedanta, and Buddhist 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. 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.

The best-known representatives of this amalgamated tradition are Annie Besant (Theosophical Society), Swami Vivekenanda and Sarvepalli Radhakrishnan (Neo-Vedanta), Anagarika Dharmapala, a 19th-century Sri Lankan Buddhist activist who founded the Maha Bodhi Society, and D.T. Suzuki, a Japanese scholar and Zen Buddhist. A synonymous term for this broad understanding is nondualism. This mutual influence is also known as the pizza effect.

Criticism

The notion of "experience" has been criticised.

"Religious empiricism" is seen as highly problematic and was – during the period in-between world wars – famously rejected by the theologian Karl Barth. In the 20th century, religious as well as moral experience as justification for religious beliefs still held sway. Some influential modern scholars who held this liberal theological view were Charles Raven and the Oxford physicist/theologian Charles Coulson.

Robert Sharf writes that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences. 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. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by "cleansing the doors of perception", would be an overwhelming chaos of sensory input without coherence.

The American scholar of religion and philosopher of social science Jason Josephson Storm has also critiqued the definition and category of religious experience, especially when such experiences are used to define religion. He compares the appeal to experience to define religion to failed attempts to defend an essentialist definition of art by appeal to aesthetic experience, and implies that each category lacks a common psychological feature across all such experiences by which they may be defined.

Causes

Meditation

Sufi whirling

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

• Extended exercise, often running in a large communal circle, which is used in various tribal and neo-pagan religions.
• Prayer
• Music
• Dance, such as Sufi whirling
• Meditation: Meditative practices are used to calm the mind, and attain states of consciousness such as nirvikalpa samadhi. Meditation can be focused on the breath, concepts, mantras, symbols.
• Questioning or investigating (self)representations/cognitive schemata, such as Self-enquiry, Hua Tou practice, and Douglas Harding's on having no head.
• Lucid dreaming

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

• Ayahuasca (DMT)
• Salvia divinorum (salvinorin A)
• Peyote (mescaline)
• Psilocybin mushrooms (psilocybin)
• Amanita muscaria (muscimol)
• Cannabis
• LSD
• MDMA
• Soma
• Ketamine

Religious experiences may have neurophysiological origins. These are studied in the field of neurotheology, and the cognitive science of religion, and include near-death experiences. Causes may be:

• Temporal lobe epilepsy, as described in the Geschwind syndrome
• Stroke
• Profound depression or schizophrenia

Religious practices

Neoplatonism

Neoplatonism is the modern term for a school of religious and mystical philosophy that took shape in the 3rd century AD, founded by Plotinus and based on the teachings of Plato and earlier Platonists.

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 of virtue, which aims at likeness to God, and leads up to God. By means of ascetic observances 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" (see henosis). 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 the nous, 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

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". The terms "spiritual experience" and "spiritual awakening" are used many times in The Big Book of Alcoholics Anonymous which argues that a spiritual experience is needed to bring about recovery from alcoholism.

Christianity

In Evangelical 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.

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

Christian mysticism

Main article: Christian mysticism

Three early Methodist leaders, Charles Wesley, John Wesley, and Francis 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, Christian mysticism aspires to apprehend spiritual truths inaccessible through intellectual means, typically by emulation of Christ. William Inge divides this scala perfectionis into three stages: the "purgative" or ascetic stage, the "illuminative" or contemplative stage, and the third, "unitive" stage, in which God may be beheld "face to face."

The third stage, usually called contemplation in 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 Divine love. The underlying theme here is that God, the perfect goodness, is known or experienced at least as much by the heart as by the intellect since, in the words of 1 John 4:16: "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

Based on Christ's injunction in the Gospel of Matthew to "go into your closet to pray", hesychasm in tradition has been the process of retiring inward by ceasing to register the senses, in order to achieve an experiential knowledge of God (see theoria).

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 a Calabrian monk, 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 by St. Gregory Palamas.

Islam

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" – Sufis believe that it is possible to become close to God and to experience this closeness while one is alive.

The tariqa, 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. The tariqa however, is narrower and more difficult to walk. It leads the adept, called salik (wayfarer), in his suluk (wandering), through different stations (maqam) until he reaches his goal, the perfect tauhid, the existential confession that God is One.

Buddhism

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

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

Different varieties of religious experience are described in detail in the Śūraṅgama Sūtra. In its section on the fifty skandha-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.

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 the Samyutta Nikaya, which mentions abilities such as:

... 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

Building on European philosophers, Sarvepalli Radhakrishnan reduced religion "to the core experience of reality in its fundamental unity". According to Sarvepalli Radhakrishnan, "Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined, but is only to be experienced." 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 western Unitarian missionaries. It has been popularized in Neo-Vedanta (also known as neo-Hinduism), which has dominated the popular understanding of Hinduism since the 19th century. It emphasizes mysticism. Swami Vivekananda presented the teachings of Neo-Vedanta as radical nondualism, unity between all religions and all persons.

Scientific study

Neuroscience

Further information: Neuroscience of religion

See also: Cognitive science of religion

Early studies in the 1950s and 1960s attempted to use EEGs to study brain wave patterns correlated with spiritual states. During the 1980s Dr. Michael Persinger stimulated the temporal lobes of human subjects with a weak magnetic field. His subjects claimed to have a sensation of "an ethereal presence in the room." Some current studies use neuroimaging to localize brain regions active, or differentially active, during religious experiences. These neuroimaging studies have implicated a number of brain regions, including the limbic system, dorsolateral prefrontal cortex, superior parietal lobe, and caudate nucleus. 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.

Neuroscience of religion, also known as neurotheology, biotheology or spiritual neuroscience, is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena. Proponents of neurotheology claim that there is a neurological and evolutionary basis for subjective experiences traditionally categorized as spiritual or religious.

The neuroscience of religion takes neural correlates as the basis of cognitive functions and religious experiences. These religious experiences are thereby emergent properties of 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 through stimulus of specific brain regions and/or can be observed through measuring increase in activity of specific brain regions.

According to the neurotheologist Andrew B. Newberg and 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. 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." 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 by personalism, and exists contra-parallel to the reductionist approach. It focuses on the Self as the object of interest, the same object of interest as in religion. According to Patrick McNamara, a proponent of personalism, the Self is a neural entity that controls rather than consists of the cognitive functions being processed in brain regions.

A biological basis for religious experience may exist. References to the supernatural or mythical beings first appeared approximately 40,000 years ago. A popular theory posits that dopaminergic brain systems are the evolutionary basis for human intellect and more specifically abstract reasoning. 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. Religious behavior has been linked to "extrapersonal brain systems that predominate the ventromedial cortex and rely heavily on dopaminergic transmission." 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 of psychosis. Stress can cause the depletion of 5-hydroxytryptamine, also referred to as serotonin. The ventromedial 5-HT axis is involved in peripersonal activities such as emotional arousal, social skills, and visual feedback. When 5-HT is decreased or depleted, one may become subject to "incorrect attributions of self-initiated or internally generated activity (e.g. hallucinations)."

Psychiatry and neurology

See also: Mental health of Jesus

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

Temporal lobe epilepsy has become a popular field of study due to its correlation to religious experience. Religious experiences and hyperreligiosity are often used to characterize those with temporal lobe epilepsy. Visionary religious experiences, and momentary lapses of consciousness, may point toward a diagnosis of Geschwind syndrome. More generally, the symptoms are consistent with features of temporal lobe epilepsy, not an uncommon feature in religious icons and mystics. It seems that this phenomenon is not exclusive to TLE, but can manifest in the presence of other epileptic variates as well as mania, obsessive-compulsive disorder, and schizophrenia, conditions characterized by ventromedial dopaminergic dysfunction.

Psychedelic drugs

Further information: Psychedelic experience

See also: Ego death

A number of studies by Roland R. Griffiths and other researchers have concluded that high doses of psilocybin and other classic psychedelics trigger mystical experiences in most research participants. Mystical experiences have been measured by a number of psychometric scales, including the Hood Mysticism Scale, the Spiritual Transcendence Scale, and the Mystical Experience Questionnaire. 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. 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. 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.

Integrating religious experience

See also: Training after kenshō

Several psychologists have proposed models in which religious experiences are part of a process of transformation 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 of Christianity, 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.

The notion of the numinous was 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 of synchronicity in which the presence of archetypes is felt.

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.

Transpersonal psychology is a school of psychology that studies the transpersonal, self-transcendent or spiritual aspects of the human experience. The Journal of Transpersonal Psychology describes 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". Issues considered in transpersonal psychology include spiritual self-development, peak experiences, mystical experiences, systemic trance and other metaphysical experiences of living.

In activism

In 2002, episcopal priest and Christian humanist Reverend Fletcher Harper interviewed hundreds of people of various faiths about divine experiences involving nature. These were incorporated into his 2015 book, GreenFaith: Mobilizing God’s People to Protect the Earth. His 1992 global grassroots organization, GreenFaith, includes interfaith activists 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.

See also

• Argument from religious experience
• Beatific vision
• Divine madness
• Higher consciousness
• Kundalini
• Nirvana
• Private revelation
• Psychology of religion
• Psychonautics
• Religious Experience Research Centre
• Self-knowledge
• Spiritual crisis
• Spirit world (Spiritualism)
• Supernatural
• Transcendence (religion)
• Turiya
• Unverified personal gnosis
• Western esotericism

Sources

Books

• Barbour, Ian (1966). Issues in Science and Religion. Prentice-Hall. ISBN 0-334-00737-2. OCLC 17518056.
• Batson, C. D.; Schoenrade, P.; Ventis, W. L. (1993). Religion and the individual: A social psychological perspective. Oxford University Press.
• Bhikkhu Bodhi (2000). The Connected Discourses of the Buddha.
• Carrithers, Michael (1983). The Forest Monks of Sri Lanka: An Anthropological and Historical Study. Oxford University Press. ISBN 0195613899.
• Crowley, Vivianne (2000). Jung: A Journey of Transformation: Exploring His Life and Experiencing His Ideas. Wheaton Illinois: Quest Books. ISBN 978-0-8356-0782-7.
• Dempsey, Corinne (2011). Bringing the Sacred Down to Earth: Adventures in Comparative Religion. Oxford University Press. ISBN 9780199860326.
• Danielou, Alain (1951). Yoga the Method of Reintegration. ISBN 0766133141.
• Doniger, Wendy (2010), The Hindus: An Alternative History, Oxford University Press, ISBN 9780199593347
• Epstein, Ron (1997). Foreword. The Shurangama Sutra: The Fifty Skandha-Demon States. By Hua, Hsuan. Buddhist Text Translation Society. ISBN 9780881394016. Archived from the original on 2014-01-10. Retrieved 2014-05-28.
• Habel, Norman; O'Donoghue, Michael; Maddox, Marion (1993). "Religious Experience". Myth, ritual and the sacred: Introducing the phenomena of religion. Underdale: University of South Australia.
• Irwin, Lee (2017). Reincarnation in America: An Esoteric History. Lexington Books. ISBN 978-1-4985-5407-7.
• James, William (1985) [1902]. The Varieties of Religious Experience. Harvard University Press. ISBN 9780674932258.
• Jung, C. G. (1980). W. McGuire; R. F. C. Hull (eds.). C. G. Jung speaking: Interviews and encounters. London: Pan Books.
• Katie, Byron (2003), Loving What Is, Three Rivers Press, ISBN 1-4000-4537-1
• King, Richard (1999), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
• King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge eBook
• Lewis, Ioan M. (1996). Religion in Context: Cults and Charisma. Cambridge: Cambridge University Press. ISBN 9780521562348.
• Low, Albert (2006), Hakuin on Kensho. The Four Ways of Knowing, Boston & London: Shambhala
• Main, Robert (2004). The rupture of time: Synchronicity and Jung's critique of modern western culture. Hove and New York: Brunner-Routledge. ISBN 1583912282.
• McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford: Oxford University Press, ISBN 9780195183276
• McNamara, Patrick (2009). The Neuroscience of Religious Experience. Cambridge: Cambridge University Press. ISBN 978-0521889582.
• McNamara, Patrick (2014), The neuroscience of religious experience (PDF), Cambridge University Press, ISBN 978-1107428010
• Mithen, S. (1996). The prehistory of the mind: The cognitive origins of art and science. London: Thames and Hudson. ISBN 0500050813.
• Mohr, Michel (2000), Emerging from Nonduality. Koan Practice in the Rinzai Tradition since Hakuin. In: Steven Heine & Dale S. Wright (eds.)(2000), "The Koan. texts and Contexts in Zen Buddhism", Oxford: Oxford University Press
• Moody, Raymond (1975). Life After Life. ISBN 0-06-251739-2.
• Moore, B.; Habel, N. (1982), When Religion Goes to School (Appendix 1), Adelaide: SACAE, pp. 184–218
• Muesse, Mark W. (2011), The Hindu Traditions: A Concise Introduction, Fortress Press
• Newberg, Andrew B.; D'Aquili, Eugene G.; Rause, Vince (2002). Why God Won't Go Away: Brain Science and the Biology of Belief. New York: Ballantine Books. ISBN 978-0-345-44034-1.
• Otto, Rudolf (1972) [1923]. The Idea of the Holy. London: Oxford University Press. pp. 5–30.
• Radhakrishnan, Sarvepalli (1973) [1948]. The Bhagavadgītā : with an introductory essay, Sanskrit text, English translation and notes. New York: Harper & Row. ISBN 0060904895.
• Rinehart, Robin (2004). Contemporary Hinduism: Ritual, Culture, and Practice. ABC-CLIO. ISBN 978-1-57607-905-8.
• Samy, AMA (1998), Waarom kwam Bodhidharma naar het Westen? De ontmoeting van Zen met het Westen, Asoka: Asoka
• Sapolsky, Robert M. (1998). "Circling the Blanket for God". The Trouble with Testosterone: and Other Essays on the Biology of the Human Predicament. New York: A Touchstone Book, Simon & Schuster. ISBN 978-0-684-83409-2. Retrieved 2023-10-18.
• Schimmel, Annemarie (1975). Mystical Dimensions of Islam. University of North Carolina Press. ISBN 0807812714.
• Schleiermacher, F.D.E. (1958). On Religion: Speeches to its Cultured Despisers. Translated by Oman, J. New York: Harper & Row.
• Sekida, Katsuki (1985), Zen Training. Methods and Philosophy, New York, Tokyo: Weatherhill
• Sharf, Robert H. (1995c). "Whose Zen? Zen Nationalism Revisited". In Heisig, James W.; Maraldo, John C. (eds.). Rude Awakenings: Zen, the Kyoto School and the Question of Nationalism. Honolulu: University of Hawaii Press. pp. 40–51. ISBN 9780824817466.
• Storm, Jason Josephson (2021). Metamodernism: The Future of Theory. Chicago: University of Chicago Press. ISBN 978-0-226-78665-0.

• Van Eyghen, Hans (2020). Arguing from Cognitive Science of Religion. Is Religious Belief Debunked?. Bloomsbury Academic. ISBN 9781350100329.

Research papers

• Azari, N.P.; Missimer, J.; Seitz, R.J. (2005). "Religious experience and emotion: Evidence for distinctive cognitive neural patterns". International Journal for the Psychology of Religion. 15 (4): 263–281. doi:10.1207/s15327582ijpr1504_1. S2CID 144131222.
• Azari, N. P.; Nickel, J.; Wunderlich, G.; Niedeggen, M.; Hefter, H.; Tellmann, L.; Herzog, H.; Stoerig, P.; Birnbacher, D. (April 2001). "Neural correlates of religious experience". The European Journal of Neuroscience. 13 (8): 1649–1652. doi:10.1046/j.0953-816x.2001.01527.x. ISSN 0953-816X. PMID 11328359. S2CID 22241837.
• Azari, Nina P.; Slors, Marc (2007). "From Brain Imaging Religious Experience to Explaining Religion: A Critique". Archive for the Psychology of Religion. 29: 67–85. doi:10.1163/008467207X188630. hdl:2066/39569. S2CID 2349432.
• Barrett, Frederick S.; Johnson, Matthew W.; Griffiths, Roland R. (2015). "Validation of the revised Mystical Experience Questionnaire in experimental sessions with psilocybin". Journal of Psychopharmacology. 29 (11): 1182–1190. doi:10.1177/0269881115609019. PMC 5203697. PMID 26442957.
• Barsuglia, Joseph; Davis, Alan K.; Palmer, Robert; Lancelotta, Rafael; Windham-Herman, Austin-Marley; Peterson, Kristel; Polanco, Martin; Grant, Robert; Griffiths, Roland R. (2018). "Intensity of Mystical Experiences Occasioned by 5-MeO-DMT and Comparison With a Prior Psilocybin Study". Frontiers in Psychology. 9: 2459. doi:10.3389/fpsyg.2018.02459. PMC 6292276. PMID 30574112.
• Beauregard, M.; Paquette, V. (2006). "Neural correlates of a mystical experience in Carmelite nuns". Neuroscience Letters. 405 (3): 186–190. doi:10.1016/j.neulet.2006.06.060. PMID 16872743. S2CID 13563460.
• Bentall, R. P. (January 1990). "The illusion of reality: a review and integration of psychological research on hallucinations". Psychological Bulletin. 107 (1): 82–95. doi:10.1037/0033-2909.107.1.82. ISSN 0033-2909. PMID 2404293.
• Breeksema, Joost J.; van Elk, Michiel (2021). "Working with Weirdness: A Response to "Moving Past Mysticism in Psychedelic Science"". ACS Pharmacology & Translational Science. 4 (4): 1471–1474. doi:10.1021/acsptsci.1c00149. PMC 8369678. PMID 34423279.
• Devinsky, J.; Schachter, S. (2009). "Norman Geschwind's contribution to the understanding of behavioral changes in temporal lobe epilepsy: The February 1974 lecture". Epilepsy & Behavior. 15 (4): 417–24. doi:10.1016/j.yebeh.2009.06.006. PMID 19640791. S2CID 22179745.
• Devinsky, O. (2003). "Religious experiences and epilepsy". Epilepsy & Behavior. 4 (1): 76–77. doi:10.1016/s1525-5050(02)00680-7. PMID 12609231. S2CID 32445013.
• D'Onofrio, B.M.; Eaves, L.J.; Murrelle, L.; Maes, H.H.; Spilka, B. (1999). "Understanding biological and social influences on religious affiliation, attitudes, and behaviors: A behavior genetic perspective". Journal of Personality. 67 (6): 953–984. doi:10.1111/1467-6494.00079. PMID 10637988.
• Dunning, Stephen (1995). "Love Is Not Enough: A Kierkegaardian Phenomenology Of Religious Experience". Faith and Philosophy: Journal of the Society of Christian Philosophers. 12 (1): 22–39. doi:10.5840/faithphil199512122.
• Ellison, C. G.; Levin, J. S. (1998). "The Religion-Health Connection: Evidence, Theory, and Future Directions". Health Education & Behavior. 25 (6): 700–720. doi:10.1177/109019819802500603. PMID 9813743. S2CID 6835008.
• Geschwind, Ν. (1983). "Interictal behavioral changes in epilepsy". Epilepsia. 24 (S1): S23–S30. doi:10.1111/j.1528-1157.1983.tb04640.x. PMID 6617594. S2CID 22473877.
• Griffiths, R. R.; Richards, W. A.; McCann, U.; Jesse, R. (7 July 2006). "Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance". Psychopharmacology. 187 (3): 268–283. doi:10.1007/s00213-006-0457-5. PMID 16826400. S2CID 7845214.
• Hori, Victor Sogen (1994). "Teaching and Learning in the Zen Rinzai Monastery" (PDF). Journal of Japanese Studies. 20 (1): 5–35. doi:10.2307/132782. JSTOR 132782.
• Hori, G. Victor Sogen (1999). "Translating the Zen Phrase Book" (PDF). Nanzan Bulletin. 23: 44–58.
• Hoyer, D.; Clarke, D. E.; Fozard, J. R.; Hartig, P. R.; Martin, G. R.; Mylecharane, E. J.; Saxena, P. R.; Humphrey, P. P. (June 1994). "International Union of Pharmacology classification of receptors for 5-hydroxytryptamine (Serotonin)". Pharmacological Reviews. 46 (2): 157–203. ISSN 0031-6997. PMID 7938165.
• Johnson, Matthew W.; Hendricks, Peter S.; Barrett, Frederick S.; Griffiths, Roland R. (2019). "Classic psychedelics: An integrative review of epidemiology, therapeutics, mystical experience, and brain network function". Pharmacology & Therapeutics. 197: 83–102. doi:10.1016/j.pharmthera.2018.11.010. PMID 30521880. S2CID 54467870.
• Jylkkä, Jussi (2021). "Reconciling Mystical Experiences with Naturalistic Psychedelic Science: Reply to Sanders and Zijlmans". ACS Pharmacology & Translational Science. 4 (4): 1468–1470. doi:10.1021/acsptsci.1c00137. PMC 8369668. PMID 34423278.
• Koenig, H. G. (2009). "Research on religion, spirituality, and mental health: a review". The Canadian Journal of Psychiatry. 54 (5): 283–291. doi:10.1177/070674370905400502. PMID 19497160. S2CID 14523984.
• Lajoie, Denise H.; Shapiro, S. I. (1992). "Definitions of transpersonal psychology: The first twenty-three years" (PDF). The Journal of Transpersonal Psychology. 24 (1): 79–98. S2CID 147890656. ProQuest 1816469. Retrieved 2023-06-01.
• Landtblom, A. M. (2006). "The "sensed presence": an epileptic aura with religious overtones". Epilepsy & Behavior. 9 (1): 186–188. doi:10.1016/j.yebeh.2006.04.023. PMID 16753347. S2CID 42370342.
• Miller, Mandi M.; Strongman, Kenneth T. (2002). "The Emotional Effects of Music on Religious Experience: A Study of the Pentecostal-Charismatic Style of Music and Worship". Psychology of Music. 30: 8–27. doi:10.1177/0305735602301004. hdl:10092/104929. S2CID 145129077.
• Mota-Rolim, Sergio A.; Bulkeley, Kelly; Campanelli, Stephany; Lobão-Soares, Bruno; de Araujo, Draulio B.; Ribeiro, Sidarta (2020). "The Dream of God: How Do Religion and Science See Lucid Dreaming and Other Conscious States During Sleep?". Frontiers in Psychology. 11. doi:10.3389/fpsyg.2020.555731. ISSN 1664-1078. PMC 7573223. PMID 33123040.
• Murray, Evan D.; Cunningham, Miles G.; Price, Bruce H. (September 2011). "The Role of Psychotic Disorders in Religious History Considered". Journal of Neuropsychiatry and Clinical Neurosciences. 24 (4). American Psychiatric Association: 410–426. doi:10.1176/appi.neuropsych.11090214. ISSN 1545-7222. OCLC 823065628. PMID 23224447.
• Newberg, A.; Alavi, A.; Baime, M.; Pourdehnad, M.; Santanna, J.; d'Aquili, E. (2001). "The measurement of regional cerebral blood flow during the complex cognitive task of meditation: A preliminary SPECT study". Psychiatry Research: Neuroimaging. 106 (2): 113–122. doi:10.1016/s0925-4927(01)00074-9. PMID 11306250. S2CID 9230941.
• Previc, F. H. (1999). "Dopamine and the origins of human intelligence". Brain and Cognition. 41 (3): 299–350. doi:10.1006/brcg.1999.1129. PMID 10585240. S2CID 33252091.
• Previc, Fred H. (2006). "The role of the extrapersonal brain systems in religious activity". Consciousness and Cognition. 15 (3): 500–539. doi:10.1016/j.concog.2005.09.009. PMID 16439158. S2CID 16239814.
• Sanders, James W.; Zijlmans, Josjan (2021). "Moving Past Mysticism in Psychedelic Science". ACS Pharmacology & Translational Science. 4 (3): 1253–1255. doi:10.1021/acsptsci.1c00097. PMC 8205234. PMID 34151217.
• Schjoedt, Uffe (2011). "The neural correlates of religious experience". Religion. 41 (1): 91–95. doi:10.1080/0048721x.2011.553132. S2CID 144891004.
• Sharf, Robert H. (1995a), "Buddhist Modernism and the Rhetoric of Meditative Experience" (PDF), Numen, 42 (3): 228–283, doi:10.1163/1568527952598549, hdl:2027.42/43810
• Sharf, Robert H. (1995b), "Sanbokyodan. Zen and the Way of the New Religions" (PDF), Japanese Journal of Religious Studies, 22 (3–4), doi:10.18874/jjrs.22.3-4.1995.417-458
• Sharf, Robert H. (2000), "The Rhetoric of Experience and the Study of Religion" (PDF), Journal of Consciousness Studies, vol. 7, no. 11–12, pp. 267–287, S2CID 198234356, archived from the original (PDF) on 2020-01-11
• Shih, Hu (1953). "Ch'an (Zen) Buddhism in China: Its History and Method". Philosophy East and West. 3 (1): 3–24. doi:10.2307/1397361. JSTOR 1397361.
• Sloan, R. P.; Bagliella, E.; Powell, T. (1999). "Religion, spirituality, and medicine". The Lancet. 353 (9153): 664–667. doi:10.1016/S0140-6736(98)07376-0. PMID 10030348. S2CID 36568822.
• Tedrus, Glória Maria Almeida Souza; Fonseca, Lineu Corrêa; Höehr, Gabriela Chaves (2014). "Spirituality aspects in patients with epilepsy". Seizure. 23 (1): 25–28. doi:10.1016/j.seizure.2013.09.005. PMID 24094727.
• Trimble, M.; Freeman, A. (2006). "An investigation of religiosity and the Gastaut-Geschwind syndrome in patient with temporal lobe epilepsy". Epilepsy & Behavior. 9 (3): 407–414. doi:10.1016/j.yebeh.2006.05.006. PMID 16919503. S2CID 32726301.
• Watts, Alan (January 1968). "Psychedelics and Religious Experience". California Law Review. 56 (1): 74–85. doi:10.2307/3479497. JSTOR 3479497.

Other

• Adamson, Sophia; Metzner, Ralph (1988). "The Nature of the MDMA Experience and Its Role in Healing, Psychotherapy, and Spiritual Practice". maps.org. MAPS. Retrieved 2018-12-16.
• Andrews, Barry (12 March 1999). "The Roots Of Unitarian Universalist Spirituality In New England Transcendentalism". Archive.uua.org. Archived from the original on 2013-09-21. Retrieved 2013-11-06.
• Baggott, Matthew J. (1996). "A Note on the Safety of Peyote when Used Religiously". Council on Spiritual Practices. Archived from the original on 2017-12-25. Retrieved 2006-07-11.
• Biello, David (3 October 2007). "Searching for God in the Brain". Scientific American. Archived from the original on 2007-10-11. Retrieved 2007-10-07.
• Charlesworth, Max (1988), Religious experience. Unit A. Study guide 2 (Deakin University)
• Gajilan, A. Chris (4 April 2007). "Are humans hard-wired for faith?". Cable News Network. Retrieved 2007-04-09.
• Godlas, A. "Sufism: an Introduction". Islam and Islamic Studies Resources. University of Georgia. Archived from the original on 2021-05-12. Retrieved 2022-01-20.
• Goodman, Russell (2003). "Transcendentalism". Stanford Encyclopedia of Philosophy. Retrieved 2013-11-06.
• Heffern, Rich (20 April 2001). "Exploring the biology of religious experience". NCR online.
• Hitt, Jack (1 November 1999). "This Is Your Brain on God". Wired.
• Lewis, Jone Johnson. "What is Transcendentalism?". Transcendentalists.com. Archived from the original on 2013-12-09. Retrieved 2013-11-06.
• Melton, Gordon J., ed. (1990). "Theosophical Society". New Age Encyclopedia. Farmington Hills, Michigan: Gale Research. pp. 458–461. ISBN 0-8103-7159-6.
• Paulson, Steve (20 September 2006). "Divining the brain". Salon.com. Retrieved 2006-09-20.
• "The Argument from Religious Experience". www.philosophyofreligion.info. Archived from the original on 2016-02-23.
• Taylor, Jill Bolte (2008). "My Stroke of Insight". TED. Retrieved 2023-05-26.
• Tucker, Liz (20 March 2003). "God on the Brain". BBC. Retrieved 2003-03-20.
• Williams, Thomas D.; Bengtsson, Jan Olof (2016). "Personalism". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy (Summer 2016 ed.). Metaphysics Research Lab, Stanford University.

Further reading

• Batson, C. D., & Ventis, W. L. (1982). The religious experience: A social-psychological perspective. New York: Oxford University Press, ISBN 0-19-503030-3
• Dein, Simon (2011), Religious experience: perspectives and research paradigms Archived 2016-03-05 at the Wayback Machine, WCPRR June 2011: 3-9
• Giussani, Luigi (1997). The Religious Sense. Mcgill Queens Univ Press, ISBN 978-0773516267
• James, William (1985) [1902]. The Varieties of Religious Experience. Harvard University Press. ISBN 9780674932258.
• McNamara, Patrick, ed. (2006). Where God and Science Meet: How Brain and Evolutionary Studies Alter Our Understanding of Religion. 3 volumes. Westport, CT: Praeger.
• McNamara, Patrick (2022). The Cognitive Neuroscience of Religious Experience: Decentering and the Self (2nd ed.). Cambridge: Cambridge University Press. doi:10.1017/9781108973496. ISBN 9781108833172. S2CID 249321868.
• Richards, William A. (2016). Sacred Knowledge: Psychedelics and Religious Experiences. New York: Columbia University Press. ISBN 978-0-231-54091-9.
• Taves, Ann (1999). Fits, Trances, and Visions: Experiencing Religion and Explaining Experience from Wesley to James. Princeton, NJ: Princeton University Press. ISBN 9780691010243.
• Yaden, David B.; Newberg, Andrew B. (2022). The Varieties of Spiritual Experience: 21st Century Research and Perspectives. New York, NY: Oxford University Press. ISBN 9780190665678.

External links

• Stanford Encyclopedia of Philosophy, Religious Experience
• "Self-transcendence enhanced by removal of portions of the parietal-occipital cortex" Article from the Institute for the Biocultural Study of Religion
• Peru: Hell and Back National Geographic explores the uses of Ayahuasca in Shamanic healing
• Is This Your Brain On God? (May 2009 week long NPR series)
• Powerful signs of spiritual awakening