The essence of
the mystical experience is this---to see, feel, or otherwise know that you are
or have become one with all that is. One
with the ‘wholly other.’ The mystical experience involves more than just
feeling. It usually takes the form of some direct
and immediate and unsolicited apprehension of something wonderfully
immanent or transcendent (or both) that is both self-sufficient and of ultimate
significance (at least to the recipient of the experience if not others as well).
Plotinus
[pictured left], that great Neoplatonist philosopher of the ancient world, expressed
it this way:
For how can one describe as other than
oneself that which, when one saw it, seemed to be one with oneself.
It is not
possible to see it or to be in harmony with it, while one is occupied with
anything else. The soul must remove from itself, good and evil, and everything
else, that it may receive the One alone, as the One is alone. When the soul is
so blessed and is come to it, or rather when it manifests its presence, when
the soul turns away from visible things … and becomes like the One … And seeing
the One suddenly appearing in itself, for there is nothing between, nor are
they any longer two, but one, for you cannot distinguish between them, while
the vision lasts. … When is this state, the soul would exchange its present
condition for nothing, no, not for the very heaven of heavens … .
Rudolf Otto (1868-1937) [pictured
below right] was one of the most influential and original thinkers and writers
about religion in the first half of the 20th century. He is perhaps
best known for his analysis of what he saw as the underlying experience of all
religion, namely, a sense of the ‘numinous’ or ‘holy’. In his wonderful book The Idea of the Holy Otto expressed his
opinion that, at the heart of the so-called mystical experience, there was this
sense of the numinous or the holy. The numinous experience was, according to
Otto, ‘inexpressible, ineffable’. Otto saw the numinous or holy as a mysterium tremens et fascinans, that is,
a ‘tremendous’ (read, awe- and fear-inspiring) and ‘fascinating’ mystery. The
experience of the numinous or holy is, according to Otto:
a unique experience of confrontation
with a power … ‘Wholly Other,’ outside of normal experience and indescribable
in its terms; terrifying, ranging from sheer demonic dread through awe to
sublime majesty; and fascinating, with irresistible attraction, demanding
unconditional allegiance.
Further, the experience,
writes Otto:
grips or stirs the human mind. … The
feeling of it may at times come sweeping like a gentle tide, pervading the mind
with a tranquil mood of deepest worship. It may pass over into a more set and
lasting attitude of the soul, continuing, as it were, thrillingly vibrant and
resonant, until at last it dies away and the soul resumes its ‘profane,’
non-religious mood of everyday experience. It may burst in sudden eruption up
from the depths of the soul with spasms and convulsions, or lead to the
strongest excitements, to intoxicated frenzy, to transport, and to
ecstasy. It has its wild and demonic
forms and can sink to an almost grisly horror and shuddering.
Conversion experiences and so-called
mystical experiences often involve one or more of the elements identified by
Otto. In a similar vein, Carl Jung [pictured left] wrote that religion involves ‘a careful and
scrupulous observation of what Rudolf Otto aptly termed the “numinosum,” that
is, a dynamic existence or effect not caused by an arbitrary act of will.’ He went
on to say, ‘The numinosum is either a quality of a visible object or the
influence of an invisible presence causing a peculiar alteration of
consciousness.’
Mindfulness involves or
requires, or at least generally results in, a certain reverence for life that
carries with it an emotional intensity that can only be described as spiritual.
Now, I am not talking about anything supposedly ‘supernatural’, whatever that
word means. (I ask you, how could there be higher or lower levels of reality? As
the Scottish-Australian philosopher John Anderson used to say, any talk of such
things is simply ‘unspeakable.’) I am talking about an experience that
transcends the intellect, the emotions, and the will---indeed, it is other than those three things, although
the feelings, as well as elements of cognition, are involved. This experience
is transformative, as you come to see all things of life differently. All
things become new and fresh as if you were seeing them for the very first time.
‘Behold, I make all things new’ (Rev 21:5). Suddenly, and increasingly so over
time, the so-called ordinary things of life seem ‘extraordinary.’ No, they
remain ordinary, but you see them in a new light---the light of mindfulness. You
have undergone a psychological mutation.
Is it a mystical experience? It
can be. The experience can certainly ‘grip’
or ‘stir’ the mind, to use Otto’s words, and, yes, the feeling of it may at
times come sweeping like a gentle tide or burst in sudden eruption. The
important thing we learn from our practice of mindfulness is this---whatever
happens, we simply note and observe. If we stop to analyse the experience, it
dies on us---instantly. All momentary experiences do, of course, whether we stop to
analyse them or not. Our experience of life will always be moment-to-moment and
somewhat fragmentary. It is always ‘new’ and ‘fresh,’ and only becomes stale and dead
when we step back from the experience and start to analyse it, judge it, and evaluate
it.
Now, the ‘One’ of which Plotinus
wrote is comprised of the ‘many,’ and our experience of the many can be, and
is, an experience of the ‘One’ (and the ‘Other’) when we really ‘see’ it and
are ‘in harmony with’ the very livingness of life as it unfolds from one moment
to the next. I like Plotinus’ words---‘The soul must remove from itself, good and evil, and everything
else.’ As I see it, we must stop judging (as ‘good’ or ‘evil’ or whatever)
the content of our moment-to-moment experience of consciousness and simply ‘know’
and ‘feel’ that we are ‘one’ with that experience. Not one in the sense that
what is happening is ‘us’ or that we own it, but one in the sense that there is
no separation in time or space between the happening of some occurrence and our
direct and immediate apprehension of that occurrence. The moment we stop to analyse,
judge, condemn, or evaluate the occurrence there is something between us and
the experience, something that puts an impenetrable wall or barrier between us
and the experience such that the experience dies on us. Worse still, for so long
as we are engaged in the process of analysis, judgment and evaluation we cease
to be aware of what is now before us in consciousness. It’s a fate worse than
death.
The bottom line? You are one with the ‘Wholly
Other,’ whether or not you are aware of that fact. In a very profound sense,
there is no ‘Wholly Other,’ rather it is the direct and immediate but heightened
experience of choiceless awareness of the very livingness and oneness of life
as it unfolds from one moment to the next. Know
it. Thrill to it. It is a tremendous
and fascinating mystery.
Note. Here's a link to a short paper I've written on Christian mysticism.
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LET NOTHING DISTURB YOU
The
good news is that you can be totally free of the past---at any moment. It’s
entirely up to you. No one else can do ‘it’ for you. Yes, there can indeed be
that ‘total revolution’ (or psychological mutation or transformation) of which J.Krishnamurti constantly spoke. 
