Rational mysticism
Rational mysticism, which encompasses both rationalism and mysticism, is a term used by scholars, researchers, and other intellectuals, some of whom engage in studies of how altered states of consciousness or transcendence such as trance, visions, and prayer occur. Lines of investigation include historical and philosophical inquiry as well as scientific inquiry within such fields as neurophysiology and psychology.
Overview[edit]
The term "rational mysticism" was in use at least as early as 1911 when it was the subject of an article by Henry W. Clark in the Harvard Theological Review.[1] In a 1924 book, Rational Mysticism, theosophist William Kingsland correlated rational mysticism with scientific idealism.[2][3] South African philosopher J. N. Findlay frequently used the term, developing the theme in Ascent to the Absolute and other works in the 1960s and 1970s.[4]
Columbia University pragmatist John Herman Randall, Jr. characterized both Plotinus and Baruch Spinoza as “rationalists with overtones of rational mysticism” in his 1970 book Hellenistic Ways of Deliverance and the Making of Christian Synthesis.[5] Rice University professor of religious studies Jeffrey J. Kripal, in his 2001 book Roads of Excess, Palaces of Wisdom, defined rational mysticism as “not a contradiction in terms” but “a mysticism whose limits are set by reason.”[6]
In response to criticism of his book The End of Faith, author Sam Harris used the term rational mysticism for the title of his rebuttal.[7][8][9][10] University of Pennsylvania neurotheologist Andrew Newberg has been using nuclear medicine brain imaging in similar research since the early 1990s.[11][12]
Executive editor of Discover magazine Corey S. Powell, in his 2002 book, God in the Equation, attributed the term to Albert Einstein: “In creating his radical cosmology, Einstein stitched together a rational mysticism, drawing on—but distinct from—the views that came before.”[13]
Science writer John Horgan interviewed and profiled James Austin, Terence McKenna, Michael Persinger, Christian Rätsch, Huston Smith, Ken Wilber and others for Rational Mysticism: Dispatches from the Border Between Science and Spirituality,[14] his 2003 study of “the scientific quest to explain the transcendent.”[15]
See also[edit]
- Analytic philosophy
- Henosis
- Philosophy of Baruch Spinoza
- Relationship between religion and science
- Sociology of scientific knowledge
References[edit]
- ^ Clark, Henry W. (1911). "Rational Mysticism and New Testament Christianity". The Harvard Theological Review. 4 (3): 311–329. doi:10.1017/S0017816000007227. JSTOR 1507131.
- ^ William Kingsland. Rational Mysticism: A Development of Scientific Idealism. London: Allen & Unwin, 1924; description at Weiser Antiquarian Books. Scientific Idealism, or, Matter and Force and Their Relation to Life and Consciousness. London: Rebman, 1909, OCLC number 9226308 on WorldCat.
- ^ The Theosophical Movement, 1857-1950, a History and a Survey. Compiled by Theosophy journal editors as a continuance of a 1925 work published by E. P. Dutton. Los Angeles: The Cunningham Press, 1951 (pp. 158, 220, 303, 309).
- ^ Donald Jay Rothberg; Sean M. Kelly (1998). Ken Wilber in Dialogue: Conversations with Leading Transpersonal Thinkers. Quest Books. pp. Chapter 1, p. 2. ISBN 0835607666. ‘…what is arguably the core philosophical and religious lineage of Western culture—what we might call a “rational mysticism” (Findlay 1970) [Ascent to the Absolute]’ (Quoted here; full text on Google Book Search.)
- ^ Randall, John Herman (1969). "The Intelligible Universe of Plotinos". Journal of the History of Ideas. 30 (1): 3–16. doi:10.2307/2708241. JSTOR 2708241.
In one sense indeed, Plotinos is the most consistent “naturalist” in Greek thought; though of course he is not an empirical and functional naturalist, like Aristotle, but rather a rationalistic and structural naturalist, like Spinoza. Spinoza, in fact, is the one philosopher among moderns with whom Plotinos can be most validly compared. Both Plotinos and Spinoza are rationalists with overtones of rational mysticism.
(Journal article adapted from a chapter in Hellenistic Ways of Deliverance and the Making of the Christian Synthesis, Columbia University Press, 1970, ISBN 0-231-03327-3.) - ^ Jeffrey J. Kripal. Introduction (p. 3) Roads of Excess, Palaces of Wisdom: Eroticism and Reflexivity in the Study of Mysticism. University of Chicago Press, 2001. ISBN 978-0-226-45378-1. “The Sanskritist and Indologist Frits Staal long ago made an eloquent plea for the “rational mystic”… A rational mysticism is not a contradiction in terms; it is a mysticism whose limits are set by reason.”
- ^ Sam Harris (March 2007). "Rational Mysticism". Free Inquiry.
- ^ Meera Nanda (2003). "The Mystifications of Sam Harris: Spirituality at Faith's Funeral". Butterflies and Wheels. Archived from the original on 2007-11-15.
- ^ New York Public Library (25 September 2006). "About Sam Harris". LIVE from the NYPL.
- ^ Australian Broadcasting Corporation (23 October 2007). "Contributors: Sam Harris". Unleashed.
- ^ A. Chris Gajilan (April 5, 2007). "Are humans hard-wired for faith?". CNN.
The frontal lobe, the area right behind our foreheads, helps us focus our attention in prayer and meditation. The parietal lobe, located near the backs of our skulls, is the seat of our sensory information. Newberg says it's involved in that feeling of becoming part of something greater than oneself. The limbic system, nestled deep in the center, regulates our emotions and is responsible for feelings of awe and joy.
- ^ Andrew Newberg, researcher in neurophysiology at the University of Pennsylvania, and Noreen Herzfeld, professor of theology and computer science at St. John's University (May 6, 2001). "God in Our Minds?". Forum at Grace Cathedral (includes links to RealAudio files). Archived from the original on January 29, 2008.
- ^ Corey S. Powell. 2002 first edition: God in the Equation: How Einstein Became the Prophet of the New Religious Era (ISBN 0-68486-348-0). 2003 paperback edition: God in the Equation: How Einstein Transformed Religion (ISBN 0-68486-349-9.) Both editions New York: Free Press. Chapter 3, p. 43. (God in the Equation on Google Book Search. Science News book review.)
- ^ Dick Teresi (March 23, 2003). "Book review: Dude, Where's My Karma?". The New York Times.
- ^ McCauley, Charles C. (2005). Zen And the Art of Wholeness: Developing a Personal Spiritual Psychology (Google Book Search). iUniverse. pp. Ch. 3, p. 54. ISBN 0-595-33920-4. Retrieved 2007-11-12.
External links[edit]
- John A. Buehrens (12 October 2003). "On Being a Rational Mystic" (PDF). Sermon on First Parish Needham Unitarian Universalist website. Archived from the original (PDF) on 28 July 2011.
To be a rational mystic is always to be something of a heretic…
Rationalism
John Horgan, erstwhile science writer, invites his reader on a tour of current opinions about mysticism. Taking a journalistic stance - with one foot in a storyteller's motley boot and the other in a gumshoe's sneaker - he is mostly distracted from reflection. As he tells about his experiences writing the book, he displays his reporter's skepticism and disguises his biases as conclusions (to his credit, he also flags those biases with phrases like "to my mind"). He has done his research, down to reading old books and talking with living opinion-makers. He is detached enough not to involve the reader in others' confusions and is frank about his own. He shares his personal journey, and how his views have changed. To my mind, while his insights are hindered by an inadequate grasp of religion (and therefore of mysticism and spirituality), he does paint an informative portrait of American cultural currents around mysticism, and focuses in the end on the right concerns.
Relating mysticism to religion is, to my mind, crucial to understanding it. Bernard McGinn, the leading scholar of Western mysticism, said as much to Horgan in an interview. One old book that might have helped Horgan is Friedrich von Hügel's "The Mystical Element in Religion," cited in McGinn's "The Presence of God." (Dennis Tamburello also uses it in his bite-sized "Ordinary Mysticism" [Paulist Press, 1996].) Von Hügel describes religion as having three elements: experiential (mystical), speculative (theological) and institutional (traditional). Horgan's bias that "a sense of absolute knowledge is the sine qua non of mystical experiences" causes him to conflate these elements. He asks: "What sort of truth would a rational mysticism give us? What sort of consolation?" These questions address the speculative and institutional elements of religion, respectively, not the mystical. Mysticism is about what sort of presence we hold in the world, our awareness of what is present to us (within and beyond ourselves), and how we move in the world. It is about what we do to hold that presence and awareness and way of moving - spiritual practices. Once experience, awareness and ways of being cross the threshold into words, we are out of the mystical and into the speculative element of religion, where truth is sought. Mystical theology - what Horgan pays most attention to - is speculation that strives to stay connected to mystical experience. Consolation, as he discovers on his journey, comes from our compassion for one another. And that is what religious institutions are meant to shelter and nourish, cultivate and encourage and preserve.
Horgan, like many others today, gives undue respect to a more-than-century-old popular error that imagines religion and science in irreconcilable conflict. This error is rooted in two perceptions: that religion depends upon the concepts and forms and stories preserved by religious institutions (and challenged by science), and that abuses of religious institutions invalidate religion (but not spirituality - hence the popular stance, "I'm more spiritual than religious" or "I'm spiritual, not religious"). His categorization of today's religious critics into "perennialists" and "postmodernists" reflects how this error divides us. Yet he sees the way out. He sees that the speculative and institutional criticisms of religion apply equally to science. And he sees that the mystical element in religion can be found in the wonder of science. Far from being in conflict, religion and science are complementary, respectively exploring interior and exterior worlds. To my mind, our main challenge is distinguishing between the psychological and the spiritual, so as to define the threshold between science and religion. (less)
Relating mysticism to religion is, to my mind, crucial to understanding it. Bernard McGinn, the leading scholar of Western mysticism, said as much to Horgan in an interview. One old book that might have helped Horgan is Friedrich von Hügel's "The Mystical Element in Religion," cited in McGinn's "The Presence of God." (Dennis Tamburello also uses it in his bite-sized "Ordinary Mysticism" [Paulist Press, 1996].) Von Hügel describes religion as having three elements: experiential (mystical), speculative (theological) and institutional (traditional). Horgan's bias that "a sense of absolute knowledge is the sine qua non of mystical experiences" causes him to conflate these elements. He asks: "What sort of truth would a rational mysticism give us? What sort of consolation?" These questions address the speculative and institutional elements of religion, respectively, not the mystical. Mysticism is about what sort of presence we hold in the world, our awareness of what is present to us (within and beyond ourselves), and how we move in the world. It is about what we do to hold that presence and awareness and way of moving - spiritual practices. Once experience, awareness and ways of being cross the threshold into words, we are out of the mystical and into the speculative element of religion, where truth is sought. Mystical theology - what Horgan pays most attention to - is speculation that strives to stay connected to mystical experience. Consolation, as he discovers on his journey, comes from our compassion for one another. And that is what religious institutions are meant to shelter and nourish, cultivate and encourage and preserve.
Horgan, like many others today, gives undue respect to a more-than-century-old popular error that imagines religion and science in irreconcilable conflict. This error is rooted in two perceptions: that religion depends upon the concepts and forms and stories preserved by religious institutions (and challenged by science), and that abuses of religious institutions invalidate religion (but not spirituality - hence the popular stance, "I'm more spiritual than religious" or "I'm spiritual, not religious"). His categorization of today's religious critics into "perennialists" and "postmodernists" reflects how this error divides us. Yet he sees the way out. He sees that the speculative and institutional criticisms of religion apply equally to science. And he sees that the mystical element in religion can be found in the wonder of science. Far from being in conflict, religion and science are complementary, respectively exploring interior and exterior worlds. To my mind, our main challenge is distinguishing between the psychological and the spiritual, so as to define the threshold between science and religion. (less)
I did really want to love this book. Lots of it is fascinating philosophy and I learned a lot about perennialists and such. There is also a fair amount of pharmacology and discussion of the geography of the brain. It is thick with information that sent me scurrying to secondary sources.
That being said, the book fails in it's primary purpose. The science meeting spirituality regularly devolves into discussions of psychotropic drugs and their effects on the brain without ever relating these to the search for higher truth. I was left with the opinion that most prophets were mentally ill and that most people in 1968 were on the same level as the Biblical greats. Disappointing.
Horgan reduces enlightenment or revelation to a specific part of the brain and then backs off any conclusion. That may be the state of the science, but I wanted more, even if it might be conjecture. (less)
That being said, the book fails in it's primary purpose. The science meeting spirituality regularly devolves into discussions of psychotropic drugs and their effects on the brain without ever relating these to the search for higher truth. I was left with the opinion that most prophets were mentally ill and that most people in 1968 were on the same level as the Biblical greats. Disappointing.
Horgan reduces enlightenment or revelation to a specific part of the brain and then backs off any conclusion. That may be the state of the science, but I wanted more, even if it might be conjecture. (less)
Apr 15, 2015Clivemichael rated it it was amazing · review of another edition
Shelves: education, history, religion, pyschology, anthropology, biographic, social-comment, community, political, occult
I loved this conversation. And full of referenced statements
“All these schemes ask us to believe in some sort of supernatural moral accountant who, like Santa Claus, keeps tabs on our naughtiness and nice-ness in order to determine our fate in the afterlife. As William James commented’ Any God who on the one hand, can care to keep a pedantically minute account of individual shortcomings, and on the other hand can feel such partiality, and load particular creatures with such insipid marks of favour, is too small-minded a God for our favour.’”
Skepticism can help us achieve mystical deautomatization, or so I wanted to believe.”
Jean Houston said 'I haven't seen too much evidence' that psychedelics promote a healthy spirituality. ‘it doesn’t seem to sustain that reality’... any spiritual practice or path -...- can become an end itself, which leads us away from reality rather than toward it..."
‘Prayers and chants, images, temples, gods, sages, definitions, and cosmologies are but ferries to a shore of experience beyond categories of thought, to be abandoned on arrival.’ Joseph Campbell- Masks of God”
Why do we respond to rainbow, sunsets, and stars phenomena from which we extract no tangible, utilitarian benefit?..."
oneness ‘has within it a hidden duality’ that leads to hierarchical social divisions.”
(less)
“All these schemes ask us to believe in some sort of supernatural moral accountant who, like Santa Claus, keeps tabs on our naughtiness and nice-ness in order to determine our fate in the afterlife. As William James commented’ Any God who on the one hand, can care to keep a pedantically minute account of individual shortcomings, and on the other hand can feel such partiality, and load particular creatures with such insipid marks of favour, is too small-minded a God for our favour.’”
Skepticism can help us achieve mystical deautomatization, or so I wanted to believe.”
Jean Houston said 'I haven't seen too much evidence' that psychedelics promote a healthy spirituality. ‘it doesn’t seem to sustain that reality’... any spiritual practice or path -...- can become an end itself, which leads us away from reality rather than toward it..."
‘Prayers and chants, images, temples, gods, sages, definitions, and cosmologies are but ferries to a shore of experience beyond categories of thought, to be abandoned on arrival.’ Joseph Campbell- Masks of God”
Why do we respond to rainbow, sunsets, and stars phenomena from which we extract no tangible, utilitarian benefit?..."
oneness ‘has within it a hidden duality’ that leads to hierarchical social divisions.”
(less)
Oct 11, 2007Susan rated it liked it · review of another edition
places too much emphasis on drugs as a source for mystical inspiration when the opposite is true -- the experience under drugs (joined in with their often lurid and sinister side effects) can not be placed in the same category as true mystical experience as described by the great saints, rishis and sages. The author is giving a good effort but gets side tracked on the drug issue, while ignoring the revelations of enlightened masters who eschewed drug use, Pandit Gopi Krishna of Kashmir being one. The author also fails to investigate the mechanism which the lofty spiritual heritage of India tells us is behind mystic experience -- Kundalini. (less)
My impetus for reading this book largely came largely from my fondness for the author's superior The End of Science. The title of this book is a bit odd, since it doesn't make any particular case for the rationality of mysticism. The book is an easy read, but some of the gurus it discusses are not even interesting in their oddness. The author seems as fascinated by psychedelics as he does by spirituality, and the reader will likely come away having learned as much about the former as the latter. (less)
Sep 11, 2018Bill rated it really liked it
Despite the title of Horgan’s book, there is really no such thing as rational mysticism. This book is a critical discussion of mystical experiences: how they happen, what they are like, what they mean, and their effects on people who experience them. Each chapter focuses on a particular philosopher, scientist, psychologist or guru who has experience with and strong opinions about mysticism. The author describes their ideas and then discusses them critically, considering their logic or illogic and relevant evidence. It is clear that—contrary to some claims—not all mystical experiences are essentially alike. While most are positive, some are negative. Do mystical experiences reveal profound knowledge? Different mystics have come to different conclusions on fundamental questions such as: What is the nature of God? Why does God allow evil? Why are we here? Why is there anything, instead of nothing? What is enlightenment? What is the significance of the mystical “oneness” experience? Is escaping from the “self” really a good thing? Some chapters are about mystical experiences generated by drugs. Are they legitimate mystical experiences, or are they merely the bizarre consequences of abnormal brain activity? Or does it make any difference? Horgan rightly takes a critical, skeptical view of many of the claims for the benefits of mystical practices and experiences, but he does not deny that for some people they are meaningful and valuable and life-changing. (less)
Jul 06, 2014Cal Thunder Hawk is currently reading it
This book was recommended to me regarding my interest in pursuing possible solutions to the problems of defining certain features and aspects of Lakhota ceremonial activities, traditionally relegated by Westerners into a dualistic "spiritual" domain, within a materialistic perspective. I am especially interested in those traditional Lakhota ritual practices that involve individual and collective experiences produced without the use of hallucinogenics and diathesis stress.
In trying to get a sense of how those experiences are practiced in popular culture, I've thus far read Chapter 8: "In The Birthplace of LSD" so far and it was entertaining but disappointing. The author is not a scientist.
Popular Western culture categorizes traditional Lakhota practices as "mystical" and thereby taints them with the moral and ethical contradictions of religions while associating Western mysticism with drug-induced religious experience.
There are 12 chapters in all and I look forward to going through them.
(less)
In trying to get a sense of how those experiences are practiced in popular culture, I've thus far read Chapter 8: "In The Birthplace of LSD" so far and it was entertaining but disappointing. The author is not a scientist.
Popular Western culture categorizes traditional Lakhota practices as "mystical" and thereby taints them with the moral and ethical contradictions of religions while associating Western mysticism with drug-induced religious experience.
There are 12 chapters in all and I look forward to going through them.
(less)
Jul 30, 2011Brendan rated it it was amazing
Re-read, 10/2019: This is a fantastic book; I'm not sure what I thought of it the first time around due to no review present, but I thoroughly appreciated Horgan's approach to the topic of mysticism on this read. He is faithful without being dogmatic, skeptical without being entirely negative, and maintains an absolute open mind about every topic covered. This is a great text for anyone seeking something more than the mundane world, be it through drugs, religion or anything in between. (less)
Feb 11, 2014David Parker rated it it was ok
Shelves: spirituality, science, philosophical, non-fiction, psychology, religion
I am disappointed with "Rational Mysticism: Spirituality Meets Science in the Search for Enlightenment " by John Horgan. It was so dry that you will have to drink a gallon of cool aid and force feed yourself every page. I think it was too intellectually written. I for one have never been a great fan of pure philosophy.
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Jan 15, 2018Steven rated it did not like it
This good writer and journalist shares his tourist's view of the subject of mysticism.
The book has less than the value of any uninformed tourist guide who does not know the landscape.
Book has close to no value. (less)
The book has less than the value of any uninformed tourist guide who does not know the landscape.
Book has close to no value. (less)
This was the perfect book to read after Michael Pollan's How To Change Your Mind. While Pollan comes away with quite a romantic view of psychoactive drugs Horgan comes to a more conservative conclusion. I loved both books and really think they should be read together. (less)
Dec 31, 2017Suhrob rated it it was amazing
This year a delved into a lot of esoterical & psychoanalytical topics. Horgan's book was a nice bookend for this exploration.
Horgan is an ex-science writer and fortunately shows a decent understanding of how science works.
The selection of interviewees and their sequencing is also excellent.
The danger for me is that I generally agree with his stances and therefore tend to rate the book high just due to confirmation bias.
So a few negatives:
- the writing is great but somewhat formulaic - every cha ...more
Horgan is an ex-science writer and fortunately shows a decent understanding of how science works.
The selection of interviewees and their sequencing is also excellent.
The danger for me is that I generally agree with his stances and therefore tend to rate the book high just due to confirmation bias.
So a few negatives:
- the writing is great but somewhat formulaic - every cha ...more
Dec 12, 2021G rated it liked it
First of all, this book is written by a journalist and it is basically series of interviews with prominent figures of philosophy, neuroscience research and scholars of religious studies, (e.g. Ken Wilbert, Huston Smith, Stanislav Grof, etc.) intertwined with author's thoughts and impressions.
Horgan tries to explores what mysticism is from all kinds of perspectives, such as perennial philosophy or postmodernism. It then moves on to explore neurotheology with particular emphasis on psychedelics, w ...more
Horgan tries to explores what mysticism is from all kinds of perspectives, such as perennial philosophy or postmodernism. It then moves on to explore neurotheology with particular emphasis on psychedelics, w ...more
Feb 15, 2021Carlos rated it really liked it · review of another edition
Shelves: religion-mythology, non-fiction
This was a though-provoking sober-minded look at how different experts try to make sense of mystical experiences. Horgan presents/critiques the work of several mystical experts as well as interviewing them to get a better understanding of how they viewed the matter. These experts range from neuroscientists studying the way meditation shows up in the brain, to philosophers seeking commonalities in the mystical experiences recorded in different cultures, to psychedelic proponents of drug-induced mystical experiences, as well as those neuroscientist criticizing the studies that purport to explain the meditative mind, the philosophers criticizing the ham-fisted pursuit of “oneness” at the cost of each culture’s tradition and the psychiatrists highlighting the problem of having the drug-experience become the goal instead of the medium towards something greater. This variety of thought, paired with Horgan’s even-handed approach allows the reader to approach the subject from all angles and understand the difficulty of trying to pinpoint something so ineffable. Although Horgan’s take-no-sides/criticize-all-sides might not suit everyone, it is a great way to explore the subject without tilting the scales from the beginning. (less)
Jun 05, 2017PerennialMystery rated it it was amazing · review of another edition
Excellent survey.
An excellent survey of an unwieldy topic. Well written and relatable. I think he got the point in the end, but somehow seems to have missed that what he thought was a rejection of mysticism was actually an embrace of mysticism. He ends by embracing the here and now of life lived, and rejecting the notion of some ethereal transcendent unity. But they are not opposed. In Zen, they sometimes say "samsara is nirvana." That is, enlightenment is not different than the mundane of daily life. In fact, the mundane of daily life is the essence of enlightenment. "Savor the unflavored" as one translation of the Tao Te Ching puts it. All that said, the book itself was nicely written and an easy, pretty light read that gives a nice top-level survey of some ideas and perspectives related to mysticism without being either overly skeptical or enthusuastic. (less)
An excellent survey of an unwieldy topic. Well written and relatable. I think he got the point in the end, but somehow seems to have missed that what he thought was a rejection of mysticism was actually an embrace of mysticism. He ends by embracing the here and now of life lived, and rejecting the notion of some ethereal transcendent unity. But they are not opposed. In Zen, they sometimes say "samsara is nirvana." That is, enlightenment is not different than the mundane of daily life. In fact, the mundane of daily life is the essence of enlightenment. "Savor the unflavored" as one translation of the Tao Te Ching puts it. All that said, the book itself was nicely written and an easy, pretty light read that gives a nice top-level survey of some ideas and perspectives related to mysticism without being either overly skeptical or enthusuastic. (less)
One of the best books I've read on spirituality and mysticism. Though you won't find scholarly deconstructions or inspired musings from an ancient traditions, you do get to an important facet of the mystical experience: the mystics themselves. Until I'd read this book names like Steven Katz and Huston Smith were just vague identities attached to or referenced in literature. Here, we see an important individual element.
The author's own journey is honest and emotional, it frames the book nicely. However, the author's personal beliefs aren't necessary rational. Odds are, any seeker reading this book would find something to nit pick about the author's deductions about phychedelia and the existence of a creative force. What's important, though, is that the author included them. (less)
The author's own journey is honest and emotional, it frames the book nicely. However, the author's personal beliefs aren't necessary rational. Odds are, any seeker reading this book would find something to nit pick about the author's deductions about phychedelia and the existence of a creative force. What's important, though, is that the author included them. (less)
This is like an investigative reporter taking a long, detailed look at all the elements of mysticism and things paranormal. Lots of things examined from psychedelic drugs and ESP to chanting, drumming and hyperventilation. Along the way LOTS of “truths” surface.
From the epilogue this touched me: “Does God care? Who knows? But we care. Our solace — and salvation, if we can be saved — will come not from God’s compassion but from our own.”
From the epilogue this touched me: “Does God care? Who knows? But we care. Our solace — and salvation, if we can be saved — will come not from God’s compassion but from our own.”
An absolute favorite of mine! If you like exploring ideas considered spiritual through the lens of science, John Horgan is your author. From psychedelics to near-death experiences to philosophy and cosmology, I was fascinated from beginning to end.
Jul 09, 2017Clay Zdobylak rated it liked it
I enjoyed this book, but it didn't live up to what i had hoped it would be, though it's been long enough that i cant remember exactly what that was. ...more
Aug 08, 2017Patrick Murphy rated it really liked it
Horgan does an excellent job painting the different world views that embody mysticism and interpretations of mystical experiences.
Oct 13, 2017Dave rated it it was amazing
Excellent! John Horgan does not disappoint.
Jan 25, 2020Oskari rated it it was amazing
Very informative, entertaining and well-researched. I do not subscribe to most of the accounts, but there were some moments of insights of the mystical path.
Apr 22, 2021Marc rated it really liked it
i've read this maybe 3 times and still don't really understand it but i'll probably read it again and still don't get it (less)
Dec 20, 2017Lachlan rated it liked it
Thought provoking. Much I agree and disagree with. A piece of writing will be forthcoming.
Sep 25, 2016Peter Neiger rated it really liked it
Horgan does wonderful job investigating many of the popular traditions and institutions that seek insight through mysticism. Everything from religion to science to drugs is explored, analyzed, criticized, and ultimately, found wanting. The eventual failure of different institutions to meet Horgan's standard does not leave one with a pessimistic view of the world, quite the opposite. Instead, I found myself happy (and a little proud) that humans are seeking answers to the tough questions from a variety of perspectives. There is a danger in mysticism and enlightenment (or whatever you want to call it) when we neglect the world we live in pursuit of something else. I think that is where problems really start to arise when our religion or meditation or drug use becomes our purpose for living and we neglect the beauty and connections that exist in our shared world. (less)
Not his best book, by any means - that would be The Undiscovered Mind: How the Human Brain Defies Replication, Medication, and Explanation (in my humble opinion, of course) - but still interesting. If you find the subject matter intriguing, this one is a more palatable read: Wired For God? (less)
Sep 11, 2010Todd Settimo rated it it was amazing
A very worthwhile read. Benedictine monk and Zen master Willigis Jäger paraphrasing Karl Rahner said "Men and women of the future will be mystics or they won't be at all."
This book is an invaluable addition to the increasing body of literature which is serving to bring the mystical experience out of the haze of folklore and into the modern discussion; a discussion necessary if Jager's quote is to be heeded. (less)
This book is an invaluable addition to the increasing body of literature which is serving to bring the mystical experience out of the haze of folklore and into the modern discussion; a discussion necessary if Jager's quote is to be heeded. (less)
Mar 18, 2011Kathy Petersen rated it really liked it · review of another edition
Shelves: read-non-fiction, x-feb-11-thru-jan-12
The title, or rather the subtitle, may be misleading. Horgan writes more about science than about spirituality and doesn't identify any borders. Still, he does explore some of the methods of seeking mystic revelations with good, clear prose and a sympathetic but still objective demeanor. His discussion of the altered states entered into by way of certain drugs is interesting, if in my opinion not germane to true spirituality. (less)
Aug 29, 2012Tina Stroh rated it really liked it
This book was another eye opener for me. I read it many years ago so I am going on memory.... A journalist interviews several key spiritual leaders of our time and also does his own experiment with ayahausca. He is unafraid to offer his honest impression of the interviewees, unlike magazine writers who want their subject to look "good" most of the time, he is honest and, if I recall, even brutal. I'd like to read it again. (less)
Mar 17, 2016Mark Valentine rated it really liked it
Horgan's extended essay works as investigative journalism in mysticism, free-range religion, psychology, and science (or pseudo-science). What I enjoyed about reading it was his fresh approach: He asks questions of all his topics.
It is also the kind of book to put into the hands of young truth seekers who know that there is more in the mind than in the stars, more in the experience than in the credo. (less)
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It is also the kind of book to put into the hands of young truth seekers who know that there is more in the mind than in the stars, more in the experience than in the credo. (less)
flagLike · comment · see review
