Internet Book of Shadows: Spitual Emergence or Emergency (Paul Seymour)

Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com


          

                                       SPIRITUALITY 

               In order to facilitate clearer communication in an area that very
          often  becomes   very  "fuzzy"  because  of   specialized  or  unclear
          definitions, let us now  define the term Spirituality and the sense of
          its use here.  The term "spirituality" (as used here)  is reserved for
          situations that  involve personal experiences of  unique dimensions of
          reality that give one's life and general existence a numinous quality.
          Jung  used the term "numinous" for the description of experiences that
          feel sacred, holy,  or out of the ordinary (in the  sense of a special
          feeling  of ultimate  meaning  or reality).   Therefore,  spirituality
          characterizes  individual relationship  to the  universe and  does not
          necessarily  require  a   formal  structure,  collective   ritual,  or
          mediation by a priest or other external authority figure.

                    Religionis a form of organized groupactivity that may or may
          not be  conducive  to  (or  even  supportive  of)  true  spirituality,
          depending  on the degree  to which it provides  a context for personal
          discovery and experience of the numinous dimensions of reality.  While
          at  the  root  of  most  great  religions  are  the  direct  visionary
          revelations of their  founders, prophets, seers,  and saints, in  many
          instances religions  have lost their  connection with this  vital core
          over time. 

                    Experiencesand mentalstatesinvolving personalencounters with
          the numinous dimensions  of consciousness are of two  different types.
          Included in the  first are  experiences of the  "immanent divine",  or
          perceptions of divine  intelligence expressing itself in  the world of
          everyday  reality.   All of  creation -  people, animals,  plants, and
          inanimate objects  - seems to be permeated  by the same cosmic essence
          and divine  light.    A  person  in  this  state  suddenly  sees  that
          everything  in the universe is  a manifestation and  expression of the
          same cosmic energy  and that separation  and boundaries are  illusory.
          In theology, this is called Monism.   This is also the core experience
          of the "all is illusion" claim in some belief systems.

               Experiences in the second category do not represent a different
          perception of  what is  already known  but reveal  a rich spectrum  of
          dimensions of reality that are ordinarily hidden from human  awareness
          and  are not available  in the everyday  consciousness.   These can be
          referred  to as experiences of  the "transcendent divine".   A typical
          example  would be  a vision  of God  as a  radiant source of  light of
          supernatural  beauty or a sense  of personal fusion  and identity with
          God perceived in this way.  Visions of various archetypal beings, such
          as  deities, demons, legendary heroes,  and spirit guides, also belong
          in  this category.  Other experiences do not involve merely individual
          suprahuman entities  but entire mythological realms,  such as heavens,
          hells,  and purgatories,  or various  sceneries and  landscapes unlike
          anything known on earth.  This seems to be the nature of many  reports
          of Native American "Shamanic Journeyings".


                                                                             940
          


               What interests those studying practical magic are the practical
          consequences of personal encounters with spiritual realities.  For the
          people   who  have  had  them,  the  existence  of  the  immanent  and
          transcendent divine is  not a  matter of unfounded  belief but a  fact
          based on direct experience - much  as our attitude toward the material
          reality  of  our  everyday   life  is  based  on  fist   hand  sensory
          perceptions.   In contrast, a belief is an opinion about the nature of
          reality  based on  a specific  form of  indoctrination, or  reading of
          religious literature;   It lacks direct experiential  validation.  Yet
          once again we are brought up against the very
          difficult problems of integrating personal realities with consensual
          reality, or at least in integrating them closely enough  that they can
          be discussed in a meaningful manner.

                    Oneof thepractical consequencesof thesespiritual experiences
          is permanent physiological change in the one experiencing them.  There
          are usually  also a set of  perceptual changes, as well  as (often) an
          ability to experience more of these episodes and not always  with full
          control  over  when  they will  occur.    In  other words,  the  whole
          mind-body-spirit linkage takes  on new dimensions  and depth, and  can
          become very  difficult to understand and  manage!  To be  sure, no one
          has an experience of this  type and remains the same person  they were
          before.

               A common physiological change that results from these types of
          experiences is a change in the individuals general state of health. 
          Allergies and allergic type reactions are a typical area of change. 
          Someone  who had  few  allergies may  find  that they  suddenly  react
          strongly   to  a  number  of  substances  that  did  not  bother  them
          previously, and (more  often) the  reverse also happens.   There  have
          also been cases of  "spontaneous remission" of long-term ills  such as
          arthritis  and rheumatism as well as even  one case of cancer known to
          the author.  

                    Theperceptual changes that happencan also be very confusing.
          People seem to experience a whole new "tone" and new levels of meaning
          to their  everyday perceptions.   There  is often  an increase in  the
          sensitivity in their sight, hearing, smell, taste, and tactile senses,
          as  well  as  what one  person  described  as  a  new "depth"  to  the
          sensations, i.e. they  felt as if  all of their senses  previously had
          been muffled or distorted, and now those distortions were removed.

                    Anothercommon phenomenonthat resultsfrom directexperience of
          the  numinous  is that  further  experiences become  more  likely, and
          "shifts"  in consciousness become facilitated.  Some people who do not
          have a good  background in self analysis and  "taking charge" of their
          lives, find  that it is very  easy to lose control  and quickly become
          unable to deal with the every day world.  Even those who are  actively
          seeking and  working hard to achieve  personal growth and are  used to
          dealing  with their innermost  thoughts and psychological functionings
          find these experiences causing a lot of hard work!


                                                                             941

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UALITY In order to facilitate clearer communication in an area that very often becomes very "fuzzy" because of specialized or unclear definitions, let us now define the term Spirituality and the sense of its use here. The term "spirituality" (as used here) is reserved for situations that involve personal experiences of unique dimensions of reality that give one's life and general existence a numinous quality. Jung used the term "numinous" for the description of experiences that feel sacred, holy, or out of the ordinary (in the sense of a special feeling of ultimate meaning or reality). Therefore, spirituality characterizes individual relationship to the universe and does not necessarily require a formal structure, collective ritual, or mediation by a priest or other external authority figure. Religionis a form of organized groupactivity that may or may not be conducive to (or even supportive of) true spirituality, depending on the degree to which it provides a context for personal discovery and experience of the numinous dimensions of reality. While at the root of most great religions are the direct visionary revelations of their founders, prophets, seers, and saints, in many instances religions have lost their connection with this vital core over time. Experiencesand mentalstatesinvolving personalencounters with the numinous dimensions of consciousness are of two different types. Included in the first are experiences of the "immanent divine", or perceptions of divine intelligence expressing itself in the world of everyday reality. All of creation - people, animals, plants, and inanimate objects - seems to be permeated by the same cosmic essence and divine light. A person in this state suddenly sees that everything in the universe is a manifestation and expression of the same cosmic energy and that separation and boundaries are illusory. In theology, this is called Monism. This is also the core experience of the "all is illusion" claim in some belief systems. Experiences in the second category do not represent a different perception of what is already known but reveal a rich spectrum of dimensions of reality that are ordinarily hidden from human awareness and are not available in the everyday consciousness. These can be referred to as experiences of the "transcendent divine". A typical example would be a vision of God as a radiant source of light of supernatural beauty or a sense of personal fusion and identity with God perceived in this way. Visions of various archetypal beings, such as deities, demons, legendary heroes, and spirit guides, also belong in this category. Other experiences do not involve merely individual suprahuman entities but entire mythological realms, such as heavens, hells, and purgatories, or various sceneries and landscapes unlike anything known on earth. This seems to be the nature of many reports of Native American "Shamanic Journeyings". 940 What interests those studying practical magic are the practical consequences of personal encounters with spiritual realities. For the people who have had them, the existence of the immanent and transcendent divine is not a matter of unfounded belief but a fact based on direct experience - much as our attitude toward the material reality of our everyday life is based on fist hand sensory perceptions. In contrast, a belief is an opinion about the nature of reality based on a specific form of indoctrination, or reading of religious literature; It lacks direct experiential validation. Yet once again we are brought up against the very difficult problems of integrating personal realities with consensual reality, or at least in integrating them closely enough that they can be discussed in a meaningful manner. Oneof thepractical consequencesof thesespiritual experiences is permanent physiological change in the one experiencing them. There are usually also a set of perceptual changes, as well as (often) an ability to experience more of these episodes and not always with full control over when they will occur. In other words, the whole mind-body-spirit linkage takes on new dimensions and depth, and can become very difficult to understand and manage! To be sure, no one has an experience of this type and remains the same person they were before. A common physiological change that results from these types of experiences is a change in the individuals general state of health. Allergies and allergic type reactions are a typical area of change. Someone who had few allergies may find that they suddenly react strongly to a number of substances that did not bother them previously, and (more often) the reverse also happens. There have also been cases of "spontaneous remission" of long-term ills such as arthritis and rheumatism as well as even one case of cancer known to the author. Theperceptual changes that happencan also be very confusing. People seem to experience a whole new "tone" and new levels of meaning to their everyday perceptions. There is often an increase in the sensitivity in their sight, hearing, smell, taste, and tactile senses, as well as what one person described as a new "depth" to the sensations, i.e. they felt as if all of their senses previously had been muffled or distorted, and now those distortions were removed. Anothercommon phenomenonthat resultsfrom directexperience of the numinous is that further experiences become more likely, and "shifts" in consciousness become facilitated. Some people who do not have a good background in self analysis and "taking charge" of their lives, find that it is very easy to lose control and quickly become unable to deal with the every day world. Even those who are actively seeking and working hard to achieve personal growth and are used to dealing with their innermost thoughts and psychological functionings find these experiences causing a lot of hard work! 941