An Exploration of Mystical Experiences Through Life Histories
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AN EXPLORATION OF MYSTICAL EXPERIENCES THROUGH LIFE HISTORIES by THOMAS JOHANNES BIELA B.A., University of British Columbia, 1990 A THESIS SUBMIIThD IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE OF MASTER OF ARTS in The Faculty of Graduate Studies Counselling Psychology We accept this thesis as conforming to the required standard TIlE UNIVERSITY OF BRITISH COLUMBIA DECEMBER, 1993 () Thomas Johannes Biela, 1993 In presenting this thesis in partial fulfilment of the requirements for an advanced Library shall make it degree at the University of British Columbia, I agree that the permission for extensive freely available for reference and study. I further agree that copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives, It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. (Signature) Department of / The University of British Columbia Vancouver,2/793Canada Date DE-6 (2/88) 11 ABSTRACT The purpose of this study was to explore the meaning of mystical experiences within the context of life histories. Existing research has primarily employed traditional methods in its concern for codification, regularization, and generalization. Qualitative methodologies have received little attention. The aim of this study was to contribute to existing research by a holistic, contextual understanding of mystical phenomena and to inform counsellors in their efforts to help clients in the meaningful integration of these experiences. This thesis employed a multiple case study approach within narrative methodology. Three individuals, one woman and two men, all in their fifties and with appropriate mystical experiences were identified through a network of acquaintances and invited to participate. Intensive interviews were conducted, transcribed, analyzed, and presented as “straightened” individual stories. Cochran’s (1990) discovery of four natural phases toward a unified dramatic composition provided an important framework for analysis. Each story was validated by the respective participant. In addition, a summary analysis or common story was constructed of the individual accounts. Findings indicate that the mystical phenomena were intimate to the very lives as lived, making a holistic research approach indispensable for the investigation of meaning. 12 17 21 22 5 7 / k \- \‘ / 111 Page TABLE OF CONTENTS ABSTRACT n TABLE OF CONTENTS 111 ACKNOWLEDGEMENTS VII CHAPTER I. INTRODUCTION 1 Background of the Problem 1 Defming Mysticism 3 CHAPTER IL REVIEW OF THE LITERATURE 5 Mysticism as Family Resemblance 5 Mystical Experience as the “Numinous” and the Interaction of the Nonrational with the Rational Mysticism as the Mystic Way Toward the Unitive Life Mysticism as the Inward Way and the Outward Way 9 Mysticism as Visions, Voices, and Hyperemotionalism 10 Mysticism as Seen by Science Mysticism as Pathology • 13 Mysticism as Drug “High” Mysticism as Peak Experience 19 Culture and Mysticism • 21 Mysticism as Universal Core Experience of Values Mysticism as Seen in Cultural Context Mysticism as Survivalism, Functionalism, Contextualism; the Cultural Source Hypothesis 24 Phenomenological Issues and Dilemmas of Before, During, and After Mystical Experiences 25 Before 25 iv During 27 After 29 Research 31 Problems with Operationalization . 31 Mystical Experiences: Frequent or Rare? 31 Mysticism: Mental Health and Personality 33 Social Class and Education . 34 Gender Differences . 35 Triggers and Antecedents . 35 Miscellaneous Findings . 36 Limitations of Existing Research . 37 Approach to the Present Investigation 38 CHAPTER ifi. METHODOLOGY . 43 Explication of Presuppositions . 43 Selecting Participants 44 Life History Interview 45 Analysis: “Straightening” the Story 47 Scientific Rigor 48 Participants’ Critical Review . 50 CHAPTER IV. RESULTS M’1) ANALYSIS: LIFE HISTORY CASE STUDIES 52 Life History One: Sister Chelsea 52 The Beginning: The Phase of Incompletion or Awakening and Unification of Yearning 52 The Middle: The Phase of Positioning or the Attainment of Personhood 58 V The Middle: The Phase of Positing or the Work of Life 64 The End: The Phase of Completion or the Unitive Life 67 Life History Two: John 75 The Beginning: The Phase of Incompletion or Awakening and Unification of Yearning 77 The Middle: The Phase of Positioning or the Attainment of Personhood 81 The Mystical Experience 84 The Middle: The Phase of Positing or the Work of Life 88 The End: The Phase of Completion or the Unitive Life 93 Life History Three: Henk 94 The Beginning: The Phase of Incompletion or Awakening and Unification of Yearning 94 The Middle: The Phase of Positioning 100 The Mystical Experience 105 Descent into Limbo 108 New Hope: Reemerging Unification of Desire 109 Summary Analysis . 113 The Beginning: Incompletion 113 The Middle: Part one, Positioning 115 The Middle: Part two, Positing . 116 The End: Completion 118 Mystical Experiences and Life History 119 CIIAPTERV 122 Limitations 122 Implications for Theory 122 Implications for Counselling 125 . vi Implications for Future Research 130 Summary 131 REFERENCES 133 APPENDIX A: Recruitment Letter 141 APPENDIX B: Consent Form 142 vii ACKNOWLEDGEMENTS I wish to acknowledge the members of my committee, Drs. Amundson, Cochran, and Whittaker. I extend my thanks to Larry Cochran, my thesis advisor, for his solid guidance and keeping me focused, Elvi Whittaker for her inspiration during my foray into anthropology, and to Norm Amundson whose bold suggestion to apply for a sizable grant literally paid off many a bill. I am exceedingly grateful to the participants in this study who entrusted me with the gift of their life stories. Their generosity and honesty enriched my life immeasurably. I extend my gratitude to Norbert Buxbaum of the Bavarian Room Restaurant for letting me occupy a quiet corner for many hours, many days, and many years, allowing me to remain in contact with the world while immersed in my work. I am grateful to have met Nurit Barkan-Ascher who became a good friend and comrade in arms throughout the experience of the master’s program. Finally, I wish to acknowledge my indebtedness to my family. I thank my wife Pam for encouraging me to begin my B.A. at age forty despite the dauntingly slow part-time process whose end seemed ever so far. I have seen our baby daughter Stephanie grow into a young teenager and our son Daniel mature from a ten year old into a university student. I am grateful for their patience, understanding, and enthusiastic support to see me through. 1 CHAPTER I Introduction The purpose of this study is to explore the meaning of mystical experiences within the context of life histories in order to gain a deeper understanding of the phenomenon’s emergence, nature, and potential to influence a person’s life. Background of the Problem Throughout history and across cultural boundaries experiences of a greater, all inclusive, ultimate reality beyond the reaches of ordinary sense perception have been reported. In their highest form, these experiences have a power and “given-ness” which irresistibly absorb the person’s total attention or being. This “totality perception” provides new knowledge in the form of revelation and illumination bound up with feelings of bliss, peace, and joy, by way of participation, not observation. The intuited reality is variously called the Ground of the Soul, the Abyss of Being, the Self, the Absolute, the One, or God, etc. (James, 1972; Underhill, 1955). Despite numerous and often negative connotations, the term “mystical” appears to be best suited to capture the “mysterium tremendum” (Otto, 1958) which lies veiled beyond the reaches of the senses. Equally important is historic continuity from ancient Greece through the Middle Ages where the mystical referred to the hiddenness and secrecy of sacred rites and the ineffable experience of the presence of God. Although the terms “mystical” and “religious” experience are often used interchangeably, the mystical realm assumes primacy” ... in that personal religious experience has its root and center in mystical consciousness” (James, 1972 p. 299). Indeed, the mystical gave rise to and lent meaning to all great civilizations and religions (Hay, 1987; Harkness, 1973; Hunt, 1984). However, with the advent of modern, materialistic science in the nineteenth century, religion and the mystical were declared illusion at best or pathological at worst. Past civilizations were thought to be founded 2 on ignorance and superstition (Feuerbach, 1967; Freud, 1907; Marx & Engels, 1957). As Hay (1987) pointed out, Karl Marx’s description of religion as the “opiate” of the people and tool of the ruling class to retain power did not lack evidence. Nevertheless, investigation of religious experience around the turn of the century by Starbuck, James, and Underhill supported a short-lived hope that science and religion might be reconcilable. But the rising tide of materialism, including Freud’s psychoanalysis and its paradoxical opposite in Watson’s (1931) theory of behaviorism which denied inner experience, effectively defined mystical experience away. Research on mysticism came to a halt. The 1960s brought about a significant change. Advances in the philosophy of science argued that systems of knowledge and their application as science operate within a given socio-cultural context. Modern science is not absolute (Kuhn, 1970). Furthermore, behaviorism was no longer successful in convincing people that