A Different Type of Spirituality:
“ Each of us carries a unique spark of the divine, and each of us
is also an inseparable part of the web of life .” - Viktor Frankl
"[O}ur perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds---it is this knowledge and this emotion that constitute true religiosity!" This profound observation by Albert Einstein shows that spiritual emotions and spirituality are deeply embedded within human consciousness.
Rather early in his career, in a short article, The World As I See It (included in Living Philosophies (1931)), Einstein eloquently states, “The most beautiful experience we can have is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery---even if mixed with fear---that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds---it is this knowledge and this emotion that constitute true religiosity; it is in this sense, and this alone, I am a deeply religious man.” (p.11 Ideas)
Awe and wonder of life, creation, and the universe are powerful emotions and sensations that tend to engender spiritual feelings are experienced by nearly everyone, at one time or another. The Japanese even have a specific word for those emotions, which expressed by Einstein so eloquently expressed: "Yugen!" Yugen is defined as an awareness of life or the universe that triggers or elicits emotional or spiritual responses too deep and too powerful for words, or alternatively, the core ability of a person to truly appreciate and comprehend art and beauty, and highlighting the Yugen perspective as the ability and potential to “evoke” an awareness as opposed to explicitly stating or explaining an idea or concept.
Carl Sagan, in the The Demon-Haunted World: Science as a Candle in the Dark, argues Einstein's case about spirituality in even stronger terms than Einstein used. Carl Sagan stated “Science is not only compatible with spirituality; it is a profound source of spirituality.” The perception of the wonder and awe at the radiant beauty of life, the universe, and 'creation' - the 'transcendent mystery,' which, as Einstein observed, lies beyond ordinary and 'primitive' human consciousness is "woven into life" As James, an Anglican pastoral counselor, observed, saying "Transcendent Spirit is woven into life."
What makes Spirituality Relevant in the 'Real World?'
'Mainstream Psychology" which has a distinct "materialist bias" tends to have a 'predisposition' for ignoring and bypassing spirituality - as well as meaning - for the most part. Though, within psychology many are aware of a materialist bias, most people haven't heard of "materialism." However, you know that "Spirituality" is a definite problem in Psychology, and that "mainstream psychology" has a "materialist bias," when, in "The Story of Psychology" Textbook (Anchor Books, 2007), which is a 700 plus page comprehensive 'History of Psychology' textbook written by Morton Hall, a well-known and prolific author on the subject of psychology, there is not even a single reference to either spirit, spirituality, religion, or even meaning. It is a comprehensive review of psychology over the course of the history of psychology - from Greek philosophers to modern psychologists. However, it eliminated all the writings about religious beliefs and spirituality by William James, Viktor Frankl, and Carl Jung, as well as all existential and positive psychology altogether (who could possibly be seen a the meaning-spirituality school of thought in psychology).
It is no wonder that the extensive 2018 Barna study of the younger generations' views of religion concludes that somewhere between 50 to 60% of the younger generation view religion and spirituality as not being "relevant." One of the most salient and obvious illustrations of spirituality would be the spiritual commitment to ideals and principles of civic activists, as well as the drive and endurance of civic activists and spiritual leaders such as Martin Luther King Jr., Tolstoy, Gandhi.All of these civic and social leaders made pivotal contributions to society and humanity - at very critical times in history.Without the spirituality and spiritual beliefs of these frequently very courageous exceptional individuals, humanity would be much impoverished. Martin Luther King Jr.'s speech - "Thou, Dear God" - is, perhaps, the quintessential illustration of spiritual beliefs and social ideals often found in spiritual and religious beliefs, as well as in the world's Holy Scriptures, as well.
"Thou, Dear God"
God grant that right here in America and all over this world, we will choose the high way; a way in which men will live together as brothers. A way in which the nations of the world will beat their swords into plowshares, and their spears into pruning hooks. A way in which every man will respect the dignity and worth of all human personality. A way in which every nation will allow justice to run down like waters, and righteousness like a mighty stream. A way in which men will do justly, love mercy, and walk humbly with God. A way in which men will be able to stand up, and in the midst of oppression, in the midst of darkness and agony, they will be able to stand there and love their enemies, bless those persons that curse them, pray for those individuals that despite- fully use them. And this is the way that will bring us once more into that society which we think of as the brotherhood of man. This will be that day when white people, colored people, whether they are brown or whether they are yellow or whether they are black, will join together and stretch out with their arms and be able to cry out: “Free at last! Free at last! Great God Almighty, we are free at last!” - Martin Luther King, Jr. From "Thou, Dear God": Prayers That Open Hearts and Spirit That would definitely appear to me to be an expression of "spirit and truth" as in John 4: 23-24.
Perspective on Spirit and Spirituality
A brilliant insight of Carl Jung, the famous psychologist-psychoanalyst, was that the "subjective" views of psychologists were a distinct influence on the theories and ideas that they expressed: "Our way of looking at things is conditioned by what we are" (my underlining) and people and individuals tend to “see things differently and express themselves differently.” In the end, Carl Jung emphasizes, “every psychology – my own included - has the character of a subjective confession.” (Jung, 1933, pp. 116-118). (p. 420) That is,peoples' views and understanding, especially where religious beliefs and spirituality are concerned, are largely shaped by their personal experiences and 'education.' From his experience, CarlJung concludes that "Science has never been able to grasp the riddle of life either in organic matter or in the mysterious trains of mental imagery; consequently we are still in search of the "living being."" (CW8 620) It is significant that William James, the Father of American Psychology, in fact, believed that the 'Science of Psychology' is actually not a proper "science" at all. Perhaps in that light, Carl Jung observed, "Since nobody can penetrate to the heart of nature, you will not expect psychology to do the impossible and offer a valid expression of the secret of creativity. (CW 8:120) Einstein more than once highlights the limits of science particularly when it comes to human consciousness, For example, Einstein emphasized the point that the question of "good and evil" is actually, in fact, beyond the scope of science.
Strict "materialist science" argues that since the ultimate purpose of humanity is far beyond the ability of science to analyze it, then meaning itself is not scientific - though going from the ultimate purpose of humanity to meaning, without which a human being couldn't function would appear, on the face of it, to be a rather grotesque fallacy. I would mention briefly that it was actually the "measurement" or "quantifiable" factor involved in human consciousness and psychology that really gave rise to the ""materialist movement" within psychology - which, as I will show later, had a profound effect on the "science of psychology." The modern physicist
, Pauli puts a different twist on Jung's idea of "subjective confessions" when he states “although [particle physics] allows for an acausal form of observation, it actually has no use for the concept of ‘meaning’ — that is, meaning is not a fundamental function of reality but an interpretation superimposed by the human observer." An underlying implication would seem to be that, perhaps, the concept of an "absolute reality" is not theoretically feasible or reasonable in consideration of human consciousness.
Furthermore, and possibly more to the point, human consciousness is incredibly intricate and complex. Many scientists believe the human brain is he most complex and sophisticated 'organism' in the universe. Neuroscience has identified 360 distinct regions of the human brain, which most often work in tandem with others in which circumstances and situations are very influential. Furthermore, that doesn't even take into account any collective unconscious such as that of Carl Jung (for which there is some recent evidence), or Durkheim's collective consciousness of norms and values, or any of the existential research on "meaning" which shows that people get "meaning" primarily from - and through - others, as well as socially. A person's consciousness - and spirituality - is intricately and inextricably inter-connected to family, others, and society!
Of course, my own personal views are subjective, and shaped both by my experiences and my education. In respect to religious and spiritual beliefs, my understanding is shaped, to a large degree, by a rather exceptional transcendental spiritual-psychic experience that happened back in 1981
, which turned out to be very detailed and accurate comparatively speaking.
After long years of turning the question and issue over in my mind, I finally concluded that the experience was an expression of the Holy Spirit, as well as being a reflection of spiritual transcendence.The existential psychologists and editors, Park and
Paloutzian, in the Handbook of the Psychology of Religion and Spirituality,
state "numerous survey studies in both the United States and Europe have
demonstrated the normalcy of reports of religious experiences, including
mystical experience. Depending on the specific wording of the questions asked, anywhere
from a third to a half of the populations affirm such experiences..., it
does establish the normalcy of such reports and indicates social scientists
have until recently ignored a common phenomena." (p. 67) While, the spiritual experiences in the survey-studies probably present a very diverse mix and a wide variety of experiences, however, it is clear that people who have spiritual experiences for the most part, not all that surprisingly, turn out to be, well,..."normal!" - contrary to what some people seem to believe. So, while my personal transcendental spiritual-psychic experience may, in fact, be a bit unusual, it is definitely not 'abnormal' or 'deviant' in any way.
I have found from hard experience that beliefs about spirituality vary quite a bit, and if you ask three different people, you will likely get three different and widely varying answers. Experience and 'education' are important factors though the psychologist James Kennedy's research indicates that women tend to be more receptive to transcendental spiritual or psychic experiences - perhaps in part due to the fact that the brains of females tend to utilize both the left and right sides of the brain much more than males do. Perhaps 'transcendental' spiritual-psychic processes are in the right side of the brain. That being said, I should point out that, from time to time, I have the unfortunate "pleasure" of encountering extremely close-minded and bigoted people. That's just the way it is. And some people react as if my story is a threat, perhaps because my story does, in fact, threaten their ideology-worldview.
It is because of that experience that I have done considerable research into religion, religious beliefs, and spirituality. From my research, personally, it appears very clear to me that the "transcendental" characteristic of spiritual experiences appears greatly over-stressed and over-emphasized. An analogy might be to compare the flower of a fruit to the transcendental spiritual experience, while the product or results of spirituality would be the "fruit." Similarly, in a letter
to a man named, M. Leonard (12-5-1959) Carl Jung spoke of the
"superior will ... based upon a foundation which
transcends human imagination" but emphasized in his writing that a person grasps or understands the 'transcendental reality' psychologically and it is the 'consciousness' of God which should have preference over any metaphysical conceptualization of 'God.' Carl Jung clearly and explicitly states that “Only
human consciousness reveals God as a fact, because it is a fact that there is
an idea of a divine being in the human psyche.” (p. 7 Jung God)
My understanding is that Josephson's religious and spiritual interests were in Eastern spirituality as well as and Hindu mysticism. So I found it interesting that Josephson' insight has some parallels in Christ's teaching. "Fruitfulness" was a consistent theme of Christ and in the gospels, Christ referred to "fruitfulness" numerous times. For instance, Christ stated "Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. (Matthew 12:33) My impression is that the "miracles" of Christ get most of the attention, while Christ's rather down to earth wisdom and common-sense seems to frequently get bypassed. In Galatians 5:22-23 it says, "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law." Obviously, this particular passage doesn't say a thing about a "transcendent God."
I must say, from discussions, it would seem that some "Christians" (if there is such a thing, since I haven't yet met two Christians alike) seem to grossly over-emphasis the role of the "Transcendental God" appears, to me rather evident. Several have literally told me basically that there is no need to do anything since'God does everything.' I'm sure St. Augustine would have something to say if he heard that. In that context, I would very briefly add that Christ's emphasis on worshiping 'God' in "Spirit and Truth" (John 4:23-24) would have a rather different orientation, view-point, and focus than 'worshiping' a "transcendental" God.
In the beginning: Shamanism and "Totemic" Social Structures
To understand the role, meaning, and function of spiritual and religious beliefs, it would stand to reason one would need to at least briefly overview some historical circumstances of spiritual and religious beliefs. In her book, The Case For God , Karen Armstrong opens her book with the discussion of the 300 plus caves in Southern France and Northern Spain which have amazingly artistic ‘prehistoric’ cave paintings of prehistoric animals many of whom are now extinct, some dating to 30,000 years ago. “In all there are about six hundred frescoes and fifteen hundred engravings in the Lascaux labyrinth. There is a powerful bellowing black stag, a leaping cow, and a procession of horses moving in the opposite direction. At the entrance to another long passage known as the Nave, a frieze of elegant deer has been painted above a rocky ledge so they appear to be swimming.” (p3-4) Karen Armstrong emphasizes that, in those prehistoric times and situation, the “Paleolithic artists” worked by the “light of small flickering lamps, perched precariously on scaffolding that has left holes in the surface of the wall.” (p.4) That is, considering how survival alone for those prehistoric human beings would have taken up the bulk of their time and effort, still very large amounts of time and effort were expended in creating the striking and beautiful paintings of their world and shamans - expressing, in Einstein's words, the "most radiant beauty" and mystery of their world and reality - a world and reality filled to the brim with unknowns and unexplained phenomena.A basic drive of humans is to understand, shape, and influence their environment. So the prehistoric peoples - in a very creative way - gave life to the very mysterious and at times, frightening, natural forces at work in the world. In that way the prehistoric humans developed narratives, stories, and myths about the powerful forces at work in their lives in order to better understand them.
Armstrong highlights a specific painting in a cave that appears to be a painting of a "shaman." The shaman painting lies very deep into a cave at Lascaux, in a room which is called the Crypt. The amazing painting “depicts a large bison that has been eviscerated by a spear thrust through its hindquarters. Lying in front of the wounded beast is a man, drawn with arms outstretched, phallus erect, and wearing what seems to be a bird mask; his staff, which lies on the ground nearby, is also topped by a bird’s head.” (p. 5) In ancient Greek religion statues, paintings, and votive offerings connected with religion and funerals, frequently show or display the figure of a man or a woman with “arms outstretched” - which came to be described as the "epiphany gesture." It would seem the "arms outstretched "epiphany gesture" was, perhaps, a universal symbolic gesture or feature of human expression much as the universal facial features such as fear, anger, happiness, or disgust (i.e. Eckman's Facial Action Coding System).
Needless to say, the bird mask and the staff topped by a bird’s head would be a definite indication of “totemic” religious beliefs. I should mention, briefly, that Charles Darwin, in The Expressions of the Emotions in Man and Animals (1872) offered the argument that some emotions, universal among people, are evolved traits. Paul Eckman, through his research has shown that some emotional facial features are universal among all human cultures and not learned. Furthermore people born blind all know how to smile even though they could not have seen-learned this behavior. Of, course, my point would be that many emotions are rooted in, or derived from, (largely unconscious) spiritual processes in the mind. In a strange twist of perspective and viewpoint, in the article, How Some Major Components of Religion Could have Evolved by Natural Selection, the neuroscientist Jay R. Felerman suggests that the belief in 'Spirit' or 'God' "may have been what created many parts of the human mind - "gifts" as some would say." (p.64 The Biological Evolution Of Religious Mind And Behavior, edited by Voland and Schiefenhovel) That resonates - metaphysically - with Rumi's statement that 'What you seek is seeking you!' - something I have found to be true in my experience.
In literature of ancient primitive religions, such as the folklore of the Mongolian shamans, a common theme of stories and tales is a metamorphosis by the shaman from human form into animal spirits. “Shamans have bird and animal guardians and can converse with the beasts that are revered as messengers of higher powers.” (p.5) Anthropologists have noted the influence of a “totemic” social structure in many ‘primitive’ religions such as the Australian Aborigines or the numerous Native American cultures. So, it would seem readily apparent that the mystical spiritual beliefs in “animal spirits” shaped the social structure of some primitive tribes by turning them into a social structures of "totemic" clans. In the Australian Aborigine 'primitive' or 'traditional' religious cultures there were specific rules and 'laws' which controlled and restricted how the totemic animals or plants were used or eaten and how the clans interacted with each other. So, even in 'primitive' or 'traditional' societies the religious and spiritual beliefs created social ideals and norms of society- precisely as Durkheim argued.
Durkheim: Religious Beliefs and Spiritual Ideals Shape Social Values and Norms.Emile Durkheim, a founding father of sociology, in his 1912 book, The Elementary Forms of Religious Life, states that "It makes no sense that systems of ideas like religion, which have held such a major place in history and from which people have always draw the energy needed to live, are merely tissues of illusion. Today we understand that law, morality, and scientific thought itself are born from religion, have long been confused with it, and remain imbued with its spirit.” (p62 el) That is, there must be some real (and worldly) reasons and functions of religion for it to have survived for as long as it has. The Christian Church has, by far, outlived every empire, political government, as well as every political ideology in human history. Durkheim divided religion into three parts. First he argued that the separation of the "sacred" from the "profane" is essential to religion. Parallel to William James, the father of American Psychology, who argued that emotional spiritual experiences will create a "sense of reality", Durkheim believed that religious beliefs and practices which generate a highly emotional "collective effervescence" which then endow religious symbols with their characteristic of "sacredness" - and hence creating a sense of reality.
Emile Durkheim viewed religion, even 'primitive' or traditional religions, as the most basic social institution of humankind, and religious beliefs which originally created the moral norms and social ideals then gave birth to "social structure" and society, as it were.Emile Durkheim argued that “it makes no sense
that systems of ideas like religion, which have held such a major place in
history and from which people have always draw the energy needed to live, are
merely tissues of illusion. Today we understand that law, morality, and
scientific thought itself are born from religion, have long been confused with
it, and remain imbued with its spirit.” (p62 el)Durkheim argued that religions created a "moral community" and that "norms" and values are actually created and 'activated' by a "collective consciousness." The concept of collective consciousness is central in Durkheim's theory, and one could easily argue that a social consciousness, as in beliefs, norms, taboo's and so forth would definitely create a real (and probably measurable) "collective consciousness" of one sort or another.
Any objective review of religions would readily demonstrate that the teachings of all the major religions focus on pivotal, and even vital, social ideals (and norms) such as compassion, righteousness, justice, truth equality, as well as caring and compassion for the widowed and orphaned, and so on. Of all the ideals, compassion - or love for your neighbor - is a dominating principle in major religions and held by religious and spiritual leaders worldwide to be the highest ideal for people. Christianity, Judaism, Islam, Hinduism, and Buddhism all vigorously stress the importance and role of compassion in their religions and religious beliefs. For instance, many might be surprised that the word "compassion-compassionate" is the most common word in the Islamic Holy Scriptures - the Quran. In a quick overview of a two page list of quotes of Buddha, roughly about three-quarters of them could be said to talk about or focus on "love" or "compassion." Furthermore, Old Testament prophets frequently advocated "ideals" such as "justice," "compassion," "Truth," and "righteousness!" Isaiah, Jeremiah, Micah, Zechariah, and Hosea were Old Testament prophets who all vigorously advocated the ideal of "justice" in their prophecies. So, Durkheim's argument that religious and spiritual beliefs create social structure and society has a very solid foundation in historical fact.
It would stand to reason, then, that spirituality, and the brain's spiritual-religious processes, would have been deeply engaged in creating - and establishing - the social ideals of religion and society. I would mention briefly, now, that religious beliefs and beliefs in spirit and spirituality have been around in human society and human consciousness for tens of thousands of years. Spiritual beliefs may date - at least - as far back as 100,000 years ago which dates the earliest known "grave goods" found in a human burial in a cave in Israel. Many scientists believe that the consciousness of death was the genesis of religious beliefs since the mysterious and frightening disappearance of consciousness when a person died required some kind of explanation or way to grasp this traumatic event. Studies of twins and adopted children have demonstrated that some traits of personality are inherited. Likewise, some studies show that "religiosity" is genetic to some extent as well. It would only stand to reason, then, that the human mind would have 'factory installed software,' as one neuroscientist put it, connected with spiritual symbolism and abstract-thought as well as meaning creation, and idealism.
Religious-Social Integration in Ancient Religious Societies
I would mention briefly that a quick overview of the history of religions does appear to demonstrate a distinct synergy and integration between religious beliefs and social structure. Ancient Greek society could, in general, be said, at least in its early history, to have a society based to a large degree on patriarchal family-royalty political structure. The ancient Greek Mythology and religion centered on Zeus as the patriarch who "ruled" a 'family' of rather contentious and constantly bickering gods and goddesses. The ancient Sumerian religion centered on the concept of "man serving" the gods and literally feeding them. The Sumerian religion was essentially a "temple economy" which collected all the produce of people then portioned the goods out to each person. This centralized political "temple economy" was required due to the fact that the crops upon which the society was completely dependent necessitated an extensive irrigation system which required constant maintenance and upkeep.
The Iroquois Indians, who depended on hunting and gathering (in nature) to sustain them, by contrast, had a major conception of the divine in terms of Orenda which could, perhaps, be as a "force" - somewhat spiritual or divine in nature - at work in - and through - nature. The Polynesians, who emerged from societies which also had an orientation as hunter-gatherers, had a similar concept of Maya. However, when the Polynesians emigrated to the Hawaiian Islands, which had very rich resources (in contrast to the Australian Aborigines) warfare between different groups in the Hawaiian Islands became the norm. The Hawaiian "gods" metamorphized to a large degree into a pantheon of war gods. In any case, it would seem clear there were definite synergies and integration between religious ideologies and social-political structures. It would follow then that Durkheim's argument that spiritual and religious beliefs made substantial contributions to society and are integrated with social structure has a substantial foundation in fact.
Spiritual Processes Create Meaning and Reality
'Spirit gives meaning to life!' (Carl Jung)
Carl Jung clearly states outright that, as we have seen from religions' teachings in human history, spiritual and religious beliefs do contribute to the creation of social ideals and social structure. It is rare, indeed, that five scholars and scientists from diverse backgrounds reach a fairly unanimous consensus on such a controversial issue as spirit and spirituality. The famous psychoanalysts Carl Jung and Viktor Frankl, as well as the psychologist William James and the sociologist Emile Durkheim, together with the anthropologist Clifford Geertz all pretty much say the same thing - that spiritual processes generate and create meaning. William James and Emile Durkheim took it one step further and argued that spiritual experiences generate and create a "sense of reality" or beliefs. state - that spiritual processes generate or create meaning. The bottom line and conclusion would be that spiritual processes [primarily unconscious] are involved in "meaning creation" and generating beliefs and a "sense of reality."
Viktor Frankl: In a nutshell: 'Spiritual processes are the source of creativity, guidance, and conscience'
In the anthology, Meaning in Positive and Existential Psychology (2014), edited by Batthyany and Russo-Netzer, Paul Wong, the prominent positive-existential psychologist, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature. Paul Wong elaborates on Viktor Frankl's views regarding the nature and characteristics of spiritual or noetic (from nous)processes in the mind "in the following quotation: "The noetic (spiritual, specifically human) dimension contains such qualities as our will to meaning [Frankl's central concept is that the primary drive of a human being is the "Will to meaning!"] our goal orientation, ideas and ideals, creativity, imagination, faith, love that goes beyond the physical, a conscience beyond the superego, self-transcendence, commitments, responsibility, a sense of humor, and the freedom of choice making. (Fabry 1994 pp.18-19) (p.156) That is, spiritual processes (largely unconscious) are deeply involved in meaning creation, guidance, and judgment.
Carl Jung: "Spirit gives meaning to his life."
Carl Jung was more direct and to the point when Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development. But life is essential to spirit, since its truth is nothing if it cannot live.” Here, Carl Jung clearly states, unequivocally, in fact, that "spirit creates meaning." Jung argued in fact that "spirit" is an autonomous unconscious process which has a role as a conscience providing guidance and capable of directing a person's behavior. That is very similar to Viktor Frankl's views. For perspective, I should note that Jesus Christ stated that "Spirit is Truth." (John 5:6) Truth of course, would be a "meaning structure", a concept some existential psychologists now employ. There are some remarkable parallels in Jung's observations about spirit, truth, and life with insights and observations by Jesus Christ.
William James: "vital attitudes" and a"sense of reality."
William James, along with Frankl and Jung, also argued that spiritual processes generate meaning - or "vital attitudes." William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences: “They [spiritual experiences] determine our vital attitude as decisively as the vital attitude of lovers is determined by the habitual sense, …… They are convincing to those who have them as any direct sensible experiences can be, and they are, as a rule, much more convincing than results established by mere logic are……if you do have them, and have them at all strongly, the probability is that you cannot help regarding them as genuine perceptions of truth, as revelations of a kind of reality which no adverse argument, however unanswerable by you in words, can expel from your belief" is what. (P.47) William James, in agreement with Durkheim who argued religious and spiritual experiences created beliefs, goes on to say that religious experiences and spiritual experiences create and generate a “sense of reality” (p.48)
Clifford Geertz:
“The view of
man as a symbolizing, conceptualizing, meaning-seeking animal...."
Clifford Geertz’s reputation as a brilliant anthropologist is well deserved. He stated that “The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities --- religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.” (p.140 – my italics) Clifford Geertz's well-known and almost universally accepted five-part definition of religion centered on a 'realistic' "system of symbols." It would seem self-evident that spiritual processes and religious beliefs would necessarily have been involved in creating a "system of symbols."
` Post Mortem Comment
I should mention briefly that recently I did speak with a social psychologist psychology professor from a local Maryland University about Durkheim's argument, along with the fact that in the 'Psychology of Religion' books (at least mine) Durkheim appears to have been left out. The professor did say that the psychologist Jonathan Haidt did address Durkheim in Haidt's book, The Righteous Mind, though I should say much of Haidt's focus about Durkheim and Moral Structure was on biological motivation and genetics. Of, course most people I talk to haven't even heard of Durkheim, much less Haidt. The psychology professor did also mention that he had read Paul Wong's book (Paul Wong is a very prominent psychologist heavy into meaning and spirituality in therapy and helping people cope), but the concept of Frankl (that spiritual processes create meaning) that Wong talked about in the article didn't register with him in Wong's book. To sum things up, it is to a large degree irrelevant what books psychologists have written. The issue and question is "How - and what = people understand about the psychology of spirituality and religious beliefs - which at the moment from numerous conversations would seem pretty close to next to nothing - in my view! Not many people have much awareness of the spirituality in Frankl, Jung, or William James' theories.
Ultra-Brief Summation of Evidence that Supports the Spiritual Processes Argument
1. Perhaps the best evidence of the creativity of spiritual processes would be in the lives of Carl Jung, William James, and Viktor Frankl - as well as Martin Luther King Jr.,
From my research, it is clear that these three psychologists did the best analyses and summaries about religious beliefs and spirituality. Carl Jung, William James, and Viktor Frankl all had transcendental spiritual experiences. All three had very productive and creative careers in psychology, in which they all demonstrated an ability to synthesize new ideas and concepts. William James, who believed psychology is actually not a science, is considered the Father of American Psychology, and is quoted quite often even now in a lot of psychological literature. Carl Jung 'invented' several new ideas and concepts from extraversion-introversion to collective unconscious and archetypes. Viktor Frankl created "logotherapy" a psychoanalytic practice based on his concept of man's "Will to meaning." According to tradition when Frankl established logotherapy in Vienna, the suicide rate went down to zero. I frequently encounter people who speak about the powerful positive and helpful contribution Frankl's "Man's Search for Meaning" book has been for them.
Martin Luther King Jr., Gandhi, Lev Tolstoy, and Anglican Bishop Tutu were all pivotal civic and social activists who made vital contributions to society and humanity at critical times. Their idealism, their commitment, their drive and endurance, as well as their commitment to nonviolent political protest were all produced from their spiritual drives and guidance. All of these leaders were sorely tested by circumstances and social antagonism - bullied, harassed, often imprisoned, or even beaten. So, it would seem readily apparent that their motivation, drive, and determination was a direct result of spiritual processes and spirituality. Viktor Frankl, from his experience as a prisoner of a Nazi concentration camps, observed that it wasn't the robust or physically well-fit men who survived, but those prisoners who appeared to have a spiritual corner in their mind into which they could retreat from the hideous and horrific reality of 'life' in a Nazi concentration camps.
So, Frankl's experience also indicates spiritual process are connected to human drives and unconscious spiritual processes - which, perhaps may even be connected to "survival" instincts. Einstein would, similarly, seem to be speaking about a spiritual drive embedded within human consciousness when he states clearly: "[O}ur perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds---it is this knowledge and this emotion that constitute true religiosity!" Einstein could easily have been describing the drive of the prehistoric human beings who painted the cave paintings in prehistoric caves of Franc e and Spain twenty or thirty thousand years ago.
Carl Jung has some parallel observations of 'spirit' and the spiritual processes as a drive, though when he talks about 'spirit' and 'God,' in this case, he speaks more in the context of spirit in terms of a compulsion as opposed to a drive: "From this you will understand that your God is alive and that your soul has begun wandering on remorseless parts. You feel that the fire of the sun has erupted in you. Something new has been added to you, a holy affliction. Sometimes you no longer recognize yourself. You want to overcome it, but it overcomes you. You want to set limits, but it compels you to keep going. You want to elude it, but it comes with you. You want to employ it, but you are its tool; you want to think about it, but your thoughts obey it. Finally, the fear of the inescapable seizes you, for it comes after you slowly and invincibly. There is no escape. So it is that you come to know what a real God is. That which guides forces you onto the way." ( Carl Gustav Jung, The Red Book, Liber Secundus - The Sacrificial Murder) Any objective view of religious beliefs and spirituality would indicate that it was spiritual beliefs and religious beliefs that were a mjor influence in the development and evolution of humanity from the shamanism of the prehistoric caves of twenty or thirty thousand years ago to the modern and 'evolved' world of super-cities, incredible technology and information systems - and killing and murder in warfare in massive, almost incomprehensible numbers.
2. Study of the role of spirituality in the elderly show spiritual processes generate meaning: Reker and Wong found from a study that “Older adults with a transcendent meaning orientation have significantly greater purpose and cohere nce in life (global meaning), perceive to have more choice, fear death less, and continue to seek new challenges compared to older adults characterized by a self-preoccupied orientation." The incremental increase in the "coherence" of meaning as well as in "global meaning" would appear very salient to the hypothesis that spiritual processes are involved in meaning creation.
3. Surveys of people who have spiritual experiences: Fraser Watts notes that from Hays survey of people who have spiritual experiences David Hays observed that "Though many of these experiences were very brief, they often had a dramatic effect on mood-state and well-being, and people remembered them for the rest of their lives." (Watts p.58-59) In that a "dramatic effect" occurred as a result of the spiritual experiences which shaped the "mood-state" as well as the "well-being" of people, would seem to be a clear indication that spiritual processes (which would necessarily be involved in spiritual experiences) are heavily involved in meaning-creation!
4. Conversion Experiences: There has been some research and studies of spiritual and conversion experiences by some psychologists, though somewhat limited in number. "Paloutzian, Richardson, and Rambo (1999), in a review of the literature on the causes and consequences of conversion, found little evidence for a change in personality traits, such as the "Big Five," but did find change in second- and third-order personality processes, such as goals, identity, and meaning, as well as positive changes in behavior and mental health." (Handbook, Paloutzian and Park)
This ultra-brief sum of studies and facts results from a very brief overview of articles on spirituality. An in depth review would likely lead to discovering quite a bit more evidence in psychologists' studies and research that could be employed to support the hypothesis that "spiritual processes create meaning." More important is the fact that the Frankl-Jung-James-Geertz-Durkheim argument that spiritual processes create meaning does very neatly dovetail into Durkheim's argument that religious and spiritual beliefs generate and create social norms, values and social ideals. I should mention that this "argument" I presented, to my knowledge, is not in Psychology of Religion textbooks or books, to the best of my knowledge - at least none that I have read.
Hardwired - Spiritual Processes (largely unconscious) in Human Emotions and Religious Beliefs
Paul Wong, the prominent existential psychologist, states clearly that “To the extent that religion and spirituality are universal among all cultures, spirituality may be hardwired. (p.156) Jay R. Felerman, a neuroscientist, states that "there is strong evidence based on twin studies that being religious is partially heritable (Koenig and Bouchard 2006). (p. 63) Furthermore, Darwin argued that some emotions would likely be evolutionary adaptations, and the research of Paul Eckman into the emotional displays of facial features, it does appear evident that some emotions do appear to be universal as well as have instinctual roots. Emile Durkheim, Clifford Geertz, Carl Jung, William James all emphasize the emotional nature of some religious rituals and spiritual experiences, so I would argue that some of these spiritual emotions would also likely be to some extent inherited. That, of course, assumes that spiritula processes are to a degree separate from some of the processes involved in some aspects of religious beliefs.
Human beings have believed in spirit and spirits for tens of thousands of years. Karen Armstrong remarked in her book, A Case for God, that in the cave paintings of "shamans" in the caves of France and Spain dating back twenty to thirty thousand years ago, is the first evidence of human "ideology." Shamanism is believed my most scholars to date from the paleolithic age. It is now known that personality (primarily from studies of twins and adopted children)and some aspects of religiosity are inherited. So, it would seem, on the face of it, highly likely that there would be some minimal "spiritual processes" in the human mind that would be inherited in light of the fact that spirit, spirits, spirituality have been extremely salient beliefs in human culture and society for tens of thousands of years. Many scientists believe that grave goods demonstrate the first human beliefs in spirits and spirituality and the emergence of the first religious beliefs. The oldest known grave goods date back one hundred thousand years to a cave in Israel.
As Carl Jung points out it does appear that the concept of spirit likely emerged simultaneously with the awareness of death: "The connection between spirit and life is one of those problems involving factors of such complexity that we have to be on our guard lest we ourselves get caught in the net of words in which we seek to ensnare these great enigmas. The problem must have begun in the grey dawn of time, when someone made the bewildering discovery that the living breath which left the body of the dying man in the last death-rattle meant more than just air in motion."(CW volume 6, 601) As I mentioned earlier, the earliest known grave goods - which would indicate a cognitive-emotional awareness of death and which many scientists believe indicate the beginnings of religion - date back one hundred thousand years, to a boar's mandible found in a burial site in the skul cave in Israel.
A Quick Note about the Diversity of Spirituality
Anglican Bishop Desmond Tutu, who was an activist in the South African civil rights struggle, stated, "The God who existed before any religion counts on you to make the oneness of the human family known and celebrated." Similar to Anglican Bishop Tutu's statement that there is a religious and spiritual "oneness" and unity of humanity and the All "before" religion even came into being in the very existence of God, Mohandas (Mahatma) Gandhi observed that "God has no religion. Each one prays to God according to his own light." As William James, so brilliantly pointed out, spiritual experiences create a "sense of reality" - and a way of life! In one sense or another, every person, for better or worse, develops their own "sense of reality" or way of looking at the world - a "Way", in fact. As several people have pointed out, one doesn't need to believe in 'God' to be spiritual. As a Hindu proverb states: ''There are hundreds of paths up the mountain, all leading to the same place. The only person wasting time is the one who runs around the mountain, telling everyone that his or her path is wrong.'' I happened to be talking to a Christian Gnostic who explained how the "stillness" of his beliefs helped him cope with the stresses of day to day life. In this upside-down topsy-turvy world, any way or means by which a person can stay sane and healthy in this world's chaotic high-stress environment works just fine for me. It would seem rather self-evident that integrative spiritual and religious beliefs are helpful and beneficial to many people in supporting their coping skills.
Human Environmental has Completely and Totally Transformed - in 100 years
In the roughly 100 plus years, since WWI, which is literally an eye-blink, a thought instant, as it were, in "evolutionary time," the environment has drastically evolved and dramatically changed. The well-known psychologist Kenneth Gergen lays out all the myriad changes in the human environment in his book The Saturated Self. Nearly every aspect of the human environment has changed, sometimes radically - in effect creating a complete and total revolution. Traditional communities ethnic centered communities have evolved into transient and hybrid, or "Collage" communities. The pill brought about a complete and revolutionary sexual revolution. Divorce has radically altered the family structure which is a nucleus of society, greatly affecting how children grow up and how the younger generation views the world. Communication and travel has gone from horses to railroads to automobiles to planes, and from telegraph to telephone, to radio, to TV, to internet to social media (which emerged since Gergen's book). The amount of information available to a person has multiplied a thousandfold and I'm sure puts a strain on the most intelligent person. On top of that there is now a lot of misinformation and fake news. The psychologist Jonathon Haidt argues that social media has had a definite adverse affect on the younger generation. The pace of life has definitely increased since WWI as well as the wide diversity of choices and options. And modern day stress has greatly increased as well. A biology PhD I spoke with stated that human beings are still evolving. It would seem self-evident that all the tremendous change in the human environment would clearly place some pressures on "human consciousness" to adapt.If it were any other animal species in which the complete environment had undergone a total, perhaps, in a sense, cataclysmic change, a biologist might wonder whether that particular species would - or could - be able to properly afapt and adjust to their completely transformed environment.
Spiritual processes include "meaning creation" - and meaning, as the social psychologist, Michael Steger, observes, “is, at its heart, an integrating factor for people. Meaning pulls together people’s ideas about who they are, the kind of world they live in, and how they relate to the people and environment around them. Meaning incorporates these elements into people’s aspirations and overarching aims.” (p. 169 Quest) Spirituality and meaning appear to be very closely related processes in the mind according to, not only Frankl, Jung, and William James, but to many other psychologists as well. Kenneth Pargament, a prominent existential psychologist, in Spiritually Integrated Psychotherapy, addresses the issue of all the trauma and emotional turmoil that seem to only to often to overflow in peoples' lives - the births, deaths, marriages, divorces, illness, "interpersonal conflicts", as well as the challenging and often overwhelming environment of social demands, peer pressures, in a socially and politically fractured and divided world. Pargament goes on to say that these complex problems and issues clearly indicate a "deeper dimension to our problems." (p. 11) William Blair Gould, in, Frankl: Life With Meaning, states, "For Frankl, the noological [spiritual] dimension gives the self the power to deal with the ambiguities and contradictions that occur in life's flux and to exercise the uniquely human capacity to rise above oneself and to evaluate one's own moral behavior." (Gould, p. 76-77)
The psychologist Kenneth Gergen similarly emphasizes that the myriad intellectual, emotional and interpersonal multiplicities of the modern world often leads to estrangement which results in “The ideal of authenticity fray[ing] around the edges; the meaning of sincerity slowly lapses into indeterminacy.” (p. 150.), which in turn produces “The pastiche personality [which] is a social chameleon, constantly borrowing bits and pieces of identity from whatever sources are available and constructing them as useful or desirable in a given situation.” (p.150) Modern science has tended to focus, sometimes excessively, on "matter" and hard facts, while a complex and fragmented-conflicted world needs the intuitive and integrative intangible concepts beyond measurement. After all, who can measure "love" or "purpose" not even mention "destiny?" As Carl Jung observed: "Modern man or woman lives with a spiritual emptiness that was once easily filled by religion or mythology."
Toko-pa Turner, a 'spiritual psychologist,' as it were, with an interesting combination of Jung and Sufism explains the materialist influence: "Materialism breeds emptiness and anxiety because it promotes the idea that we are expendable and that life itself is flat, nothing more than its visible surface. To assuage the meaninglessness we feel, we commit ourselves to the constant pursuit of physical success. But there is never any upper limit to how successful or attractive we should be, so it leads to more despair. Though huge numbers of people suffer with these feelings of despair, they are medicated and treated as aberrant, rather than as a valid reaction to this manic, one-sided way of living. And through a broader scope, this materialistic pathology leads to the objectification and commodification of the natural world. Meanwhile, the inner life is left to atrophy. The things that truly matter are abandoned to neglect, and the heart can only long for something it barely knows. We are occasionally touched by this true mattering in myths and music, dreams and beauty, but most of the time we feel that greater meaningfulness just beyond our reach like a disappearing dream, always slipping away." (Toko-pa Turner, Belonging: Remembering Ourselves Home)
The prominent existential 'spiritual psychologist' Kenneth Pargament emphasizes that spirituality is a resource which
can help people navigate the incredible complexities and pitfalls of the modern
world and that "Many people look to their spirituality for support and
guidance...." (p. 10)
Since spiritual processes as well as religious beliefs have played a vital role in the survival of humanity as well as the emergence of social ideals and social structure, utilizing spiritual processes for problem solving and synthesis would seem a very reasonable proposition.
Gould observes that "Both Jewish faith and Frankl's philosophy of the self are integrative, looking inwardly to find harmony of mind, body, and looking outwardly to a world that has meaning despite its contradictions, disappointments, and pain." (p. 12)
In light of the readily apparent "materialist bias" of mainstream psychology, which sidelines and marginalizes spirituality as well as meaning, it would seem the materialist 'pendulum' has swung too far. It is odd that, in medical science, the importance of spirituality in physical as well as mental health is now coming to the fore. Dr. Koenig, from Duke University, a prolific author of articles reviewing research and studies that show the benefits of spirituality on physical health such as blood pressure, observes that half of the medical universities in the U.S. have courses in spirituality. Unfortunately that is not the case for any of the universities I checked in Maryland. Several Doctors such as Dr. Amit Soot of the Mayo clinic are writing about the significance and importance of spirituality.
Meaning Creation and Compassion versus Transcendental Spirituality
From personal observations and from studying religion, it would seem readily apparent to me, that Christian leaders and scientists have, at times, seem to have a distinct tendency to over-stress or, even spotlight, the "transcendental characteristic" of spiritual experiences - taking 'transcendental Spirit" out of context - which has, to a degree, distorted peoples' understanding of spirituality. The same principle appears to be partly true in psychic phenomena, as well. I would argue that a proper analogy for spiritual experiences would be that the transcendental experience could be likened to the "flower" of a fruit plant. In that sense, in light of Emile Durkheim, Carl Jung, Viktor Frankl and William James argue the "fruit" would be the meaning creation, the creativity, the idealism, and the "spiritual" drive of human beings. In the context of this analogy, the transcendental aspect of God would be the flower, while the Way of Life, worshiping in "Spirit and Truth" (John 4:23-24) would be the fruit.
In this light then, I would argue that the spirituality of civic activists and spiritual leaders like Martin Luther King Jr, Gandhi, Lev Tolstoy, and others is, perhaps, socially and religiously, the most salient expression of spirituality in human consciousness and human life. Idealism, in light of the social idealism in religion, would appear to be a powerful drive in human beings, and the idealism and the drive of those social activists would seem to illustrate a pivotal characteristic of spirituality.
It is very important, in my view, to understand that spirituality, and religious beliefs have been prevalent not only in societies and culture, but, more importantly intrinsic to human consciousness for tens of thousands of years. In light of the biological longevity of spirituality, perhaps dating back as far as the first human burial goods discovered in a cave in Israel dating back 100,000 years ago, it would seem highly likely that the human mind would possess one or more "spiritual" unconscious processes.
Spiritual Experiences:
I'm OK! ...... You are OK! - and even those really strange people who have spiritual experiences are OK!
The existential psychologists and editors, Park and Paloutzian, in the Handbook of the Psychology of Religion and Spirituality, state "numerous survey studies in both the United States and Europe have demonstrated the normalcy of reports of religious experiences, including mystical experience (see Spilka, Hood, Hunsberger, & Gorsuch, 2003, pp. 307-312). Depending on the specific wording of the questions asked, anywhere from a third to a half of the populations affirm such experiences...While this correlational data does not provide evidence of that causes such reports, it does establish the normalcy of such reports and indicates social scientists have until recently ignored a common phenomena." (p. 67) Park and Paloutzian emphasize that the "reports" of spiritual experiences by people surveyed definitely do not prove the reality or physical existence of a "transcendental spirit" in any way. However, Park and Paloutzian do maintain the surveys do definitely demonstrate that spiritual experiences have a "normalcy." That is "spiritual experiences are OK" - which should have been the situation all along since the 'golden rule' in psychology is: I'm OK, You are OK. I haven't been able to get hold of any of the articles referenced by Park and Paloutzian yet, but the spiritual experiences from the surveys are probably a mixed bag with a wide variety of very diverse types and varieties of experiences.
I should comment, that, in my view, the proof of spirituality is not in proving the existence of a "transcendental spirit" - but in the "the drive, the spiritual idealism and guidance, the meaning creation, the creativity, and creation of a sense of reality, or, perhaps, more directly, as some spiritual leaders say, the creation of reality, itself!" In light of the fact that spiritual experiences and spirituality have been a pivotal part of human societies and truth(s) for tens of thousands of years, that it would stand to reason that the spiritual experiences perform an important function in human consciousness, perhaps if simply to structure and organize the emotions and meaning structure of people. I would argue that if these spiritual experiences were completely dysfunctional then the processes of evolution would have eliminated spiritual experiences from human thinking, as it were. A biology PhD explained the de-evolution of birds that fly to flightless birds such as happened in Hawaii by saying that "flying" for birds is biologically "expensive" so if not needed such as the predator-less environment of the Hawaii Islands, birds would de-evolve to flightless birds. A psychologist, whose name I can't recall at the moment, pointed out that spiritual experiences are "expensive" (something I can vouch for) - so if spiritual experiences were not performing any function at all they would have disappeared from human behavior long ago.
Fraser Watts, in Psychology, Religion, and Spirituality, while he does mention that peoples' responses to surveys vary somewhat with what kind of questions are asked, Watts states that from surveys it does appear that roughly about one third of people surveyed have transcendental spiritual-psychic experiences. Fraser Watts did highlight the fact that in one survey 24% of the people in the survey who responded that they did have spiritual or transcendental spiritual experiences turned out to be atheists. Since atheists as well as religious and spiritual people have spiritual experiences that would seem a clear indication that "unconscious" spiritual processes are at work. Carl Jung argued that 'spirit is an autonomous unconscious process' which had a superior function to the self or ego, as it were.
The views of people vary widely on the question of spiritual or transcendental spiritual-psychic experiences, and with most groups of people, if you ask three people you will tend to get three relatively very different answers. Much of the misconceptions of people stem from a general lack of correct information about spiritual experiences and some distinct disinformation from some people – especially it seems psychiatry. I do find it disconcerting, as I will discuss later that "Mainstream Psychology" which does have a distinct and obvious "materialist bias," has effectively 'sidelined' and for all practical purposes excluded existential and positive psychology from mainstream psychology. I have checked for Maryland university curriculum, as well as spoken with a UMBC professor as well as a psychology major in her last semester at Towson University. From talking with people, psychologists, as well as Christian leaders, it would seem readily apparent that the surveys and studies of people who have spiritual experiences which shows a large number of people have experiences and that there is, in fact, a ”normalcy” to spiritual experiences, has not reached “mainstream psychology” or the general public. Personally, I feel strongly that 'people' should know that, in fact, a fair number of rather ordinary people do have spiritual or transcendental spiritual experiences and there is a "normalcy" of spiritual experiences.
Spiritual Experiences in Perspective: Mustard Seed Parable
I had a very powerful and moving transcendental spiritual-psychic experience, my notarized, precognitive "What a nightmare" warning which turned out to be exceptionally detailed compared to other prophecies or predictions such as Jeremiah, Ezekiel, Edgar Cayce, (documented ) Jean Dixon predictions, or even Nostradamus' famous Quatrain 35. After turning the experience over in my mind for year after year, I finally concluded that the experience was an expression of the Holy Spirit. Besides referring to angels, prophets, nuns, at the end I concluded with a statement about the "Mustard Seed." In the Gospel of Matthew the parable of the Mustard Seed says, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches." (Matthew 13:31–32) I must confess, I have never been able to completely grasp and fully comprehend the Mustard Seed Parable. My read of that passage is that Christ's reference to the "Kingdom of Heaven" must somehow involve "Transcendental Spirit" - though the concept of "transcendental spirit" is, in itself, wide open to interpretation.
I went through other scriptural references to the "Kingdom of Heaven" and this passage resonated with me quite a bit: "And He was saying, "The kingdom of God is like a man who casts seed upon the soil; and he goes to bed at night and gets up by day, and the seed sprouts and grows--how, he himself does not know. The soil produces crops by itself; first the blade, then the head, then the mature grain in the head." One aspect of that passage in light of the concept of "transcendental spirit" would be metaphorically that transcendental spiritual experiences and transcendental spirituality would be likened to seeds that are planted that later grow and bear fruit. This, of course, would be right in line with what Carl Jung emphasizes - that "Spirit gives meaning to life!" the renowned scholars, William James, Viktor Frankl, Clifford Geertz, and Emile Durkheim are all in agreement that spirit - and spiritual [unconscious] processes - are heavily involved in meaning creation as well as generating a "sense of reality" (as William James points out) and idealism (as Durkheim and Frankl both argue). I can't help but mention that Christ beat all of the scientists 'to the punch' when Jesus Christ stated, "
This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth." (
1 John 5:6) Truth,
of course, is a form of meaning, or perhaps more concisely, a meaning structure. I guess better late than never - huh?
A Brief Word about Emotions in Spiritual Experiences
Carl Jung, William James, Emile Durkheim, and Clifford Geertz all concur that emotions are a prominent characteristic of spiritual experiences and religious rituals. Of course, the perennial problem with emotions which operate completely autonomous from cognitive processes, is that the emotions will carry a person off, as it were, and effectively 'push people off the deep end,' as it were. An oft cited criticism of some religious expressions is that - due to some highly charged emotions the displays contain - they at times appear "irrational." In spiritual experiences and expressions there is a fine line between powerful spiritual experiences supercharged with emotions and madness.
Balance is a critical question. As Shakespeare's Hamlet proclaims in his “To be or not to be” soliloquy: “To sleep—perchance to dream: ay, there’s the rub!” Carl Jung notes that the emotions-reason dialectic is a difficult knot to untangle. However, as Andrew Newberg, a famous neurologist, summarizes the research of the famous neuroscientist Damasio, “Damasio contends that our emotions are fundamental to our ability to make decisions and understand the world, a view that is now widely accepted in the neurosciences.” (p 42 believe) Generally, there is a perception that emotions are more 'primitive' and more 'savage.' However, the famous neuroscientist Ramachandran states unequivocally that “Although emotions are phylogenetically ancient and often regarded as primitive, in humans they are probably just as sophisticated as reason.” (p.123 emerg)
Since many people connect spiritual experiences and religious beliefs with emotions and emotional expressions - which they view, a times, as being over the top, as it were, I felt reviewing the role of emotions in religious beliefs and spirituality would be worth the effort. In human affairs, Emotions have been problematic at times, not only in spiritual experiences, religious beliefs, as well as political displays. Emotions, especially in relation to group behaviors, most probably continue to be a challenging question and issue. From personal experience I can tell you it is a lot easier to talk about balance than the "achieve" balance, at time. At times, and for some people who have spiritual experiences, it can be a challenge.
That being said, it is important to remember, that, especially in creativity, and often in "meaning creation" emotions are often pivotal if not vital. The notable philosopher Robert Solomon, who argues that emotions are the primary source of meaning, observes that “Emotions are intelligent, cultivated, conceptually rich engagements with the world, not mere reactions or instincts.” (p. ix passions) Similarly, the mainstream social psychologist, Roy Baumeister argues that “Full-blown emotions may consist of rich, complex, highly meaningful experiences.” (p.247 culture) While emotions can be destructive in some circumstances, especially it would seem in group-related ideological instincts which often generate violent and aggressive emotions and behaviors. Emotions such as compassion, love, empathy, joy, hope, and so on are vital for the survival, creativity, and evolution of human beings and humanity. As the neuroscientists Joshua Green and colleagues showed in their MRI experiments on moral judgment, different situations involve different regions in the brain, and reactions depend on which region of the brain is engaged. In Understanding Emotions (Blackwell publishing, 2006) the authors Keith Oatley, Dacher Keltner and Jennifer M Jenkins emphasize that “..many emotions that have become important for humankind evolved as the basics of social relationships. …An evolutionary approach strongly suggests that human emotions are the language of human social life. ….emotions help humans form and maintain attachments that are critical to reproduction and the raising of offspring to the age of reproduction.” (p. 51)
Religion is of Man! Spirit is of God!
While my wife, Kathi, as well as, an old high school friend of mine, both Lutherans, have gotten spiritual and moral support and sustenance from her (their) lifelong association with the Lutheran Church, religions as organizations do have some downsides as well as some serious shortcomings. A Baptist woman once told me that "Religion is of man! Spirit is of God!" Several people I have spoken with with have made a point of emphasizing that organized religion is more about "control" than teaching or enlightenment. Of course, I should highlight that several people have said much the same thing about psychology. The existential psychologist Kenneth Pargament, states that "U.S. psychology is largely a psychology of control." (SIP p. 11) As Clifford Geertz, the famous anthropologist, pointed out, is the fact that religions are religious ideologies. And Geertz argues that ideologies, whether religious, ethnic, political, or national, are "primal" and powerful forces especially in emerging nations. It would seem rather self-evident that group related ideologies, for instance, patriotism, involve very strong emotions and instincts. As Baumeister and other social psychologists observe, people adopt to group membership and absorb group norms and values "readily and easily."
The incredibly powerful emotions would be empirically evident if not simply from the number of people who have died fighting for their country. In World War I, eight to nine million men (and women) - all patriots - died fighting for their country. In the Battle of the Somme, the massive number of 60,000 British soldier were killed in one single day of the Battle which ended up taking nearly a million lives. A good illustration of the power of beliefs can be taken form the history of religion, as well. During the 12th and 13th centuries, the Catholic Church violently suppressed the Cathar heresy. The dualistic theology of the Cathars held that the physical world was a manifestation of evil by the demiurge Rex Mundi (king of the world) while God was entirely spiritual without any physical manifestation. The Old Testament God created the world, while the New Testament God resided in a spiritual world. The human spirit was trapped in an evil body subject to eternal reincarnation unless a person utterly rejected the world. The real essence of the story of Jesus Christ was that it is truthfully an allegory. Cathars believed Jesus Christ was an angel, a spiritual essence, without a worldly corporeal body.
The Vatican with the assistance and allegiance of French nobles launched the Albigensian crusade in 1209 to destroy and eliminate Catharism. The citizens of the well-fortified city of Minerve in southern France, after surrendering to the Catholic crusaders, were given the option and choice of either converting to Catholicism or being put to death. One hundred forty Cathars chose death and were burned (alive) at the stake. What should be kept in mind is that these Cathars died for an idea - which in the case of the Cathar ideology meant that the Christ was an allegory and not a real historical person was, in fact, quite literally the idea of a "metaphor" - for an "allegory." 140 human beings died not just for an idea, but for the idea of an idea. That is how powerful group-related instincts are. Lev Tolstoy, the brilliant Russian novelist and Christian radical, was an “ultra-pacifist” as it were, and he argued that patriotism and other ideological passions should be held at arm’s length, as it were.
In a rather dry comment, Roy Baumeister observes, “Many of the strongest emotions people experience, both positive and negative, are linked to belongingness.” (p.508 need) Baumeister and Leary conclude that “existing evidence supports the hypothesis that the need to belong is a powerful, fundamental, and extremely pervasive motivation.”” (p 497 need) Those arguments go a long way to supporting Geertz's argument that ideologies can be primordial and powerful forces. Ideologies and norms make the world go round, as it were. I should emphasize that St. Gregory of Nyssa (335 – 395), an early Christian mystic and vocal opponent of slavery, who is a saint now venerated in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheran Church, the Episcopal Church, as well as Anglicanism, perhaps made the first identification and observation about ideologies: "[E]very concept that comes from some comprehensible image, by an approximate understanding and by guessing at the Divine nature, constitutes a idol of God and does not proclaim God." (from The Life of Moses)
A very good illustration of the powerful emotions in group-related instincts would be taken from the Catholic Albigisinian Crusade again. The city of Beziers (now famous for its bull-fighting festival) was one of the first cities to be taken in the summer of 1209. Then under command of the papal legate Arnaud-Amaury, Beziers was burnt to the ground and all the inhabitants were massacred. When a soldier asked how a soldier could tell the difference between a Cathar citizen and a Catholic citizen, Arnaud-Amaury, a Cistercian Abbott, responded, "Kill them all, the Lord will recognise His own" - which makes no sense whatsoever, anyway you look at it. As the bible says in Leviticus 19:18: "Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD." Of course, Jesus Christ commands to “...love thy neighbor as thyself” as a second commandment after the first and greatest commandment: to love God with all of our heart, soul and mind. (Matthew 22: 38-39) So, yes, "Religion is of man!" What few people recognize is that the human brain has 360 regions of the brain and different situations involve different regions of the brain. That is, the spiritual processes involved in meaning creation, or the regions of the brain involved in compassion engage completely different processes than the group-related instincts involved in the Vatican legate's brutal behavior in massacring everyone. For instance, the psychologist Tania Singer, has shown that the anterior cingulate region in the brain is involved in empathy.
In this context, a salient issue would that a consistent theme of Baumeister are his explanations of how human needs and drives evolved and the evolutionary significance of the needs and drives. In talking about the need to belong, he says, “For creatures like us, however, evolution smiled upon those with a strong need to belong. Survival and reproduction are the criteria of success by natural selection, and forming relationships with other people can be useful for both survival and reproduction. Groups can share resources, care for sick members, scare off predators, fight together against enemies, divide tasks so as to improve efficiency, and contribute to survival in many other ways… Belongingness will likewise promote reproduction, such as by bringing potential mates into contact with each other, and in particular by keeping parents together to care for their children, who are much more likely to survive if they have had more than one caregiver.” (p.107) So, discarding spirituality out of hand simply because a person finds religion repulsive, is not a rational - or even reasonable - decision, or choice. I feel I should comment that most people wouldn't ordinarily dispose of democracy completely simply because democracy has periodic problems with corruption.
On FaceBook, some have accused me of I have of being anti-religion. I am not, generally, for or against much of anything, for the most part. I am for "Spirit and Truth" however, and that tends to lead to not being overly fond of ignorance and stupidity - which, in this world, appears to be overly-abundant unfortunately. seems to abound. I have split feelings about organized religion, partially due to personal reasons, mostly being that some "Christian" leaders, for some reason, appear to have some about "transcendental spiritual experiences." I should mention I have had some luck with some Anglicans and an Anglican priest, which is interesting because my great grandfather was Anglican Bishop Mant, renowned for the "Mant Bible. In general I have found "Christians to be more disposed to entertain transcendental spiritual experiences than 'leaders' for some reason. In general due to the wide diversity of views and opinions I have found you get a wide variety of responses from different people. Carl Jung notes that experiences (and education) tend to determine views, though the research of James Kennedy showed women are more receptive than men. An article on the brain I ran across, said that women use both left and right hemispheres of the brain more than men, and spirituality-psychic could be a right brain function, as it were. In talking to people and psychologists, I must say haven't found many who are aware of the "numerous studies" of people who have spiritual experiences, which definitely demonstrate convincingly the "normalcy" of spiritual experiences, as the existential psychologists Park and Paloutzian observe. If people were aware of that information, it would likely influence some peoples' views.
There are some weaknesses of organized religion, especially in relation to the group related instincts connected to ideological functions - which often provoke aggressive policies and views inconsistent with Christ's command to love for example in Matthew 22:36-40: 36 “Teacher, which is the greatest commandment in the Law?” 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments.” When I talk about spirituality on FB, since many connect spirituality directly with religious organizations, I often get an earful about the Catholic sexual child abuse, the Christian hate-mongering of gays, or now, the Evangelicals who seem to have embraced the racism of Trump and the harmful policies toward immigrant children - which is why I am pointing out that spiritual processes in the brain are completely separate and different from the group-related instinctual processes in the brain.
However, in any objective view, there would seem to be some strengths to organized religion. Furthermore, I would add from personal experience (forty years now), that my wife, Kathi, a lifelong Lutheran, has found inspiration and guidance from her association with the Lutheran church. She is a strong pacifist and at age 13 stood up in her congregation and spoke out against racism during the civil rights strife of the 1960's. I should mention she happens to have had a few personal transcendental spiritual-psychic experiences of her own. I also have an old high school friend who is also a Lutheran and who also has had a transcendental spiritual experience as an adolescent. In light of the fact that organized religion has outlived every empire and political institution by a long shot, it could be assumed, simply on the basis of religions' longevity, that religions, in some form or fashion, must have served some kind of function for society and culture. Much of this essay has been directed at explaining how Emile Durkheim argued that religious and spiritual beliefs generated some very constructive and creative social norms, ideals, and values.
As the essay "Marx and Durkheim on Religion" observes, "Durkheim found that religion’s consequences function to serve many purposes for society and social relationships as well as for individuals. Harry Albert classified the four major functions as disciplinary, cohesive, vitalizing, and euphoric (Alpert, 198-203). Religion acts as a source of solidarity and identification for the people who live within a society. It provides a meaning for life, provides authority figures, and mostly importantly, reinforces the morals and social norms held within a society. Religion provides people with support, consolation and reconciliation. It brings people together physically through assemblies and services, but brings them together emotionally as well. While the world and society changes around us, religion provides stability. Not only that, but religion also provides social control, cohesion, and purpose for people, as well as another means of communication and gathering for people to interact and reaffirm social norms."
Many of the Younger Generation asks: What makes Religion and Spirituality Relevant?
There has been a dramatic decline in the younger generation's affiliation with organized religion. In England recent studies of English show that only somewhere around 3 to 4 percent of English are affiliated with the Anglican church. According to a fairly extensive study done by PRRI, there has been a similar decline in America. An extensive 2018 Barna study showed that between 50 and 60 percent of then younger generation cite as a reason for non-affiliation with organized religion is that religion (and spirituality) isn't "relevant." It would seem likely that there likely would be a downside to the 'dissolution' of organized religion. For perspective, I would point out that people do not advocate the dissolution of democracy even thought political corruption has periodically been a problem in democratic society (some people would say a chronic and never-ending problem).
I should emphasize that ideologies and norms are what make the world go round. Psychology is, in truth, an ideology and a teaching and psychology's norm is that "spirituality is superstitious nonsense." I have encountered that numerous times in talking with people as well as the psychiatric norm which is "transcendental spiritual experiences is "mental illness" which I have also run up against many times. Christians seem to rely excessively on the transcendental aspect of religion and God (God also has an imminent aspect), and don't seem to realize that in worldly affairs, norms will over-run "miracles" every time - especially when the norm is that spirituality (i.e. miracles) are superstitious nonsense. In a nutshell, psychology has successfully undermined spirituality and transcendental spirituality.