International Journal of Transpersonal Studies Volume 24 | Issue 1 Article 7 1-1-2005 The ourS ces of Higher States of Consciousness Steve Taylor Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Taylor, S. (2005). Taylor, S. (2005). The ours ces of higher states of consciousness. International Journal of Transpersonal Studies, 24(1), 48–60.. International Journal of Transpersonal Studies, 24 (1). http://dx.doi.org/10.24972/ijts.2005.24.1.48 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. The Sources of Higher States of Consciousness Steve Taylor In this paper, it is argued that “higher states of consciousness”–or mystical experiences–have two main sources: they can be caused by a disruption of the normal homeostasis of the human organ- ism and also by an intensification of the “consciousness-energy” that constitutes our being. (These are termed HD and ICE states). The author investigates examples of both types of expe- rience, and compares and contrasts them. It is concluded that the second type of experience is the only one which is truly positive and which can become a fully integrated and permanent higher state of consciousness. he question of why and how higher states of decreased activity in different parts of this soggy clump consciousness occur has never received a clear of matter might produce higher states of conscious- Tanswer. There are, of course, attempts to ness. explain mystical experiences in neurological (or neu- Alister Hardy’s research (1979) showed that, while ropsychological) terms. Persinger (1987) has linked they may sometimes seem purely to be a matter of mystical/religious experiences to stimulation of the chance–or “grace”–there are many potential triggers of temporal lobes, and even claimed to induce such expe- spiritual/mystical experiences. These include nature, riences with a “helmet” which produces weak complex music, despair or depression, music, prayer, and quiet magnetic fields. D’Aquili and Newberg (2000) have reflection. Alexander’s extensive research (e.g., 1990) suggested that mystical experiences of “oneness” corre- has shown a clear link between the regular practice of late with decreased activity in the posterior superior transcendental meditation and such experiences. This parietal lobe of the brain, which is responsible for our research establishes an important link, but does not awareness of boundaries. They have also linked mysti- seek to explain the cause of the experiences. Tart’s “sys- cal experiences with the autonomic nervous system, tems model” of consciousness (1983) provides a use- claiming that meditative experiences of serenity may ful–if tentative–view of the problem. He suggested stem from a high level of activity in the parasympa- that states of consciousness are the result of the inter- thetic half of the autonomic nervous system, while action of a large number of neurological and psycho- ecstatic high-arousal states may be induced by logical processes–such as attention, perception, cogni- increased activity in the sympathetic half. But as tion, emotions–and that if any one process is altered Wilber (e.g., 1996) has pointed out, we can just as eas- sufficiently (e.g., if we concentrate our attention to an ily see these brain states as results of higher states of intense degree or if we experience intense emotion), an consciousness rather than causes of them. These overall consciousness shift may result. This view researchers may only be investigating the “footprints” applies to altered states of consciousness rather than to of mystical and spiritual experience, rather than the higher states in particular, but has some similarities experience itself. At the same time there is the difficul- with the explanation I am going to suggest. Ludwig’s ty of explaining subjective experience in purely objec- model (1966) is also helpful. He suggested that there tive terms. Physicalist theories of higher states of con- are five basic ways of producing alterations of con- sciousness are subject to the same “explanatory gap” as sciousness: (1) by reducing exteroceptive stimulation theories which suggest how the brain might produce and/or motor activity; (2) by increasing exteroceptive consciousness itself. The philosopher Colin McGinn stimulation and/or motor activity and/or emotion; (3) (1993) has written that “You might as well assert that by increasing alertness or mental involvement; (4) by numbers emerge from biscuits or ethics from rhubarb” decreasing alertness or relaxing the critical faculties; as suggest that the “soggy clump of matter” which is and (5) by changes in the body chemistry or neuro- the brain produces consciousness (p. 160). And we can physiological functioning. This again applies to altered say the same for the suggestion that increased or states rather than solely to higher states, and also has 48 The International Journal of Transpersonal Studies, 2005, Volume 24 similarities with my model. causing a lower level of blood glucose, higher levels of insulin and a lower body temperature–appears to make Disrupting the Equilibrium the hold which ordinary consciousness has over us Fischer (1971) made an important distinction much looser. The shamans of native cultures often use between “ergotropic” higher states of fasting and sleep deprivation as preparation for soul consciousness–that is, “high arousal” active or ecstatic flights and vision quests, as also did the initiates of the states–and “trophotropic” higher states–that is, “low Roman and Greek mystery cults as a preparation for arousal” passive and serene experiences. High arousal rituals (Krippner, 2000; Burkhert, 1987). Sleep depri- states are associated with triggers such as drugs, danc- vation can certainly cause altered states of conscious- ing, fasting and breath-control, whereas low arousal ness. In Oswald’s experiments (1970), for example, states are associated with triggers such as meditation participants who went without sleep for five days dis- and relaxation. This distinction is valid, I will suggest, played symptoms identical to schizophrenia, with since these two types of mystical experience follow visual hallucinations and acute paranoia. But higher from the two distinct sources I intend to identify. states of consciousness can result too, particularly a Scholars–and mystics and spiritual seekers them- more intense perception of reality, an awareness of selves–generally agree that there are certain fundamen- what Becker (1973) called the “raw experience” of the tal features of mystical/spiritual experience. These world. The following report was given me by a nurse include: an intensified perception of the phenomenal who had been working night shifts without sleeping world, a sense of inner peace and wholeness, a sense of properly during the day. On the last morning she was oneness with the manifest world (or a sense of tran- “so tired that I was absolutely loaded with energy” and scending boundaries), and a sense of becoming a deep- decided to walk home instead of getting the bus: er and truer Self (e.g., James, 1902/85; Underhill, I was walking down a lane which had fields on 1911/60; Wilber, 2000b). However, as we will see, not either side of it. I walked past a tree and each all of these features are common to both types of high- leaf seemed to be coming out at me. They were er states of consciousness from both sources. all vivid, glowing, shining, and I felt a feeling of Throughout history human beings have made a ecstasy. Each leaf seemed to be pulsating and conscious effort to produce ergotropic high arousal growing. I’ve never seen anything as beautiful states. This is actually fairly easy to do, even though ever again. there is no certainty that they will occur. Our bodies continually strive to maintain a state of homeostasis, This connection between physical deprivation and the optimum condition of our biological functioning. higher states of consciousness may partly explain the This includes such factors as body temperature, blood tradition of asceticism, the conscious effort to mortify sugar, salt concentration, and so on, which must their physical desires made by many–particularly remain at–or quickly return to–an optimum level. Christian–saints and mystics. Asceticism is sometimes Maintaining homeostasis is both involuntary and vol- seen as a morbid and neurotic expression of the anti- untary. To a large extent our bodies maintain home- physical dualistic ideology of monotheistic religions ostasis automatically, by breathing, digesting food, such as Christianity, and this is certainly true to some sweating and shivering, for example. But we are also degree. But some ascetics were motivated by a desire to obliged to consciously aid the process by performing transcend ordinary consciousness and reach a higher physical functions like eating, drinking and sleeping. state in which they experienced the presence of God When we do not manage to do this for some reason (or Spirit) in the world and felt themselves one with and suffer an internal imbalance, we are liable to illness the radiance of his being. We will see later that asceti- and even death, especially if the imbalance continues cism achieves this partly through a long term process for a long period (Green, 1987). But there is also a of taming physical desires (thereby conserving “con- possibility that we will experience higher states of con- sciousness-energy”), but it is probable that ascetics also sciousness. used pain and discomfort in a more short term way, as Disrupting homeostasis can be used as what a means of inducing temporary higher states of con- Andresen and Forman (2000) refer to as a “technology sciousness.