The religious experience according to the psychology of religion

In the comprehensive book by Beit-Hallahmi and Argyle on the psychology of religion, they explore the religious experience from a psychological perspective, utilizing both quantitative and qualitative research methods. They begin by questioning whether the religious experience is a natural capacity inherent in every human or a special gift influenced by culture and belief, accessible only to particularly virtuous individuals. They reference various studies aimed at exploring this question. One notable example is from Alistair Hardy, who formulated a question to gauge the prevalence of religious experiences among the general population: “Have you ever been aware of or influenced by a presence or power, whether you call it God or not, that is different from your everyday self?” He published this question in a newspaper in 1979 and received thousands of affirmative responses. Hardy selected the first three thousands of these responses for analysis. His findings suggest that experiencing such a presence or power is a common phenomenon, indicating a widespread capacity for inner religious experiences among the general public[1].

Kurt Beck and Linda Burke asked thousands of people in America a similar question a few years ago: Would you say you’ve ever had a religious or mystical experience, that is, a moment of sudden religious insight or awakening? In 1962, 20.5% gave a positive answer, in 1965, 32%, and in 1967 – 41%.And this teaches us that even if the religious experience is essential to a person and is similar in different cultures and among different people, it is influenced by culture, time and place. It can be said that there are cultures that encourage the religious experience and its expression, therefore it is found that in different places and times it is more common

Kurt Beck and Linda Burke conducted a survey in the United States, posing a question to thousands of Americans: “Would you say you’ve ever had a religious or mystical experience, that is, a moment of sudden religious insight or awakening?” The results showed a notable increase in affirmative responses over a few years: 20.5% in 1962, 32% in 1965, and 41% by 1967[2]. These findings suggest that while the religious experience might be an intrinsic aspect of human nature, prevalent across various cultures and individuals, it is also significantly influenced by cultural, temporal, and geographical factors. This implies that some cultures may encourage the occurrence and expression of mystic religious experiences more than others, resulting in varying prevalence across different locations and times.

Moreover, according to Beit-Hallahmi and Argyle, self-reports on religious activities and beliefs may not always be reliable. Many studies have shown that individuals tend to exaggerate such experiences. This suggests that the occurrence of religious experiences might be influenced, at least partly, by societal norms or what is deemed acceptable within a society. It is also possible that individuals have had these experiences but either lacked the terminology to describe them accurately or were reluctant to acknowledge them previously. Nonetheless, despite these complexities in reporting, the research consistently indicates that a significant portion of the population does report having inner religious experiences, corroborating descriptions found in the works of major religious scholars[3].

Indeed, a synthesis of studies shows that about one-third of people have experienced at least one religious or mystical event in their lifetime. This statistic prompts further inquiry into the demographic characteristics of these individuals—their age, gender, socioeconomic status, mental background, and other relevant factors—as well as the nature of the experiences themselves, particularly their components. Beit-Hallahmi and Argyle reference various scholars who have attempted to itemize the elements of inner religious experiences, noting that one of the most recognized sets of components was proposed by Walter Stace (1886-1967). According to Stace, the essential elements of inner religious experience include:

• A vision of unity: All things are perceived as one.
• Timelessness and spacelessness: The experience transcends time and space.
• A sense of objective reality: It is experienced as a real event, yet it serves as a source of knowledge that is not subjective.
• Blessing, pleasure, peace, and joy: These positive emotions are prominently felt during the experience.
• A feeling of sanctity: The individual feels holy, sanctified, and divine.
• Paradoxical nature: The experience is beyond normal understanding or knowledge.
• Ineffability: It cannot be fully captured or described in words.
• Loss of self: A dissolution or significant reduction in the awareness of one’s own ego or self.[4]

Applying Stace’s characteristics of the religious experience to a Sacred place illuminates the role of the Sacredness Generator in evoking inner religious experience. The absence of a feeling of space and the presence of a surreal sensation are tied to the sacredness generator sublime extraordinary (as an example). Thus, the presence of something different, surprising, and paradoxical is essential, as it transports the individual out of their ordinary self. When such elements are present in a Sacred place, they enable the individual to transcend typical perceptions of time and space, offering a gateway to a different reality. This reality is marked by feelings of joy, peace, and blessing, and a profound sense of the divine—a celestial state. In the presence of the sacredness generator sublime extraordinary a person can attain a state that defies logic and is beyond verbal description, losing themselves in a unifying force that surpasses mundane existence.

Beit Halami and Argyle claim that very few people have experienced the elements of the list in its entirety, and therefore it should be treated in general and distinguish between two types of experiences, one transcendent, of an external force – the Numen (as Otto called it), and the other immanent, which can be defined mystically. It is the experience of unity in everything. That is, there are two types of religious experience, one is an encounter with the nominous outside of oneself, and the other is a sense of unity of all things together

Beit-Hallahmi and Argyle argue that it is rare for individuals to experience all the elements on Stace’s list fully, suggesting a broader approach to understanding these profound moments. They propose distinguishing between two types of religious experiences: one transcendent, involving an external force, which Rudolf Otto referred to as the Numen, and the other immanent, which can be described as a mystical experience of unity in everything. This bifurcation in understanding allows for the identification of two distinct kinds of religious experiences: one where the individual encounters the numinous as an external presence, and another where there is a profound sense of interconnectedness and unity with all things.

Beit Hallahmi and Argyle point out that Stas’s characterization of elements comprising inner religious experiences lacks the encounter with the Numen, an external force beyond man. Additionally, they highlight the importance of incorporating elements such as liminal communitas, transcendental aspects, sensory imagery, and particularly the immanent unity expressed through love and relationships in assessing religious experiences. These elements are identified by another researcher, Andrew Greeley, who lists them as follows:

• Deep sense of peace and tranquility
• Assurance that things will ultimately unfold positively
• Stirring of the desire to contribute to others
• Firm belief in love as the essence of existence
• Feelings of joy and mirth
• Heightened emotional resilience
• Expanded knowledge and comprehension
• Perception of interconnectedness and belonging
• Sensation of embarking on a new life in a new realm
• Confidence in personal survival
• Ineffability of the experience
• Perception of the universe as vibrant and alive
• Sense of being overtaken by a powerful presence
• Sensations of warmth or fiery energy
• Occasional feelings of isolation
• Diminished concern for worldly issues
• Feeling enveloped in light
• Periods of desolation[5]

Analyzing the traits of a sacred space provides insight into how they might influence the emergence of these elements within the religious experience, as outlined by Greeley. For instance, serenity fosters a sense of peace and unity, as do aesthetically pleasing surroundings. Natural surroundings enhance the perception of the universe as vibrant and interconnected. Illumination amplifies the mystical encounter, while vast, unoccupied landscapes, such as deserts, similarly contribute to this possible mystical encounter.

Greeley compiled another list of factors attributed by respondents to the religious experience, including:

• Music – 49%
• Prayer – 48%
• Appreciation of natural beauty – 45%
• Quiet moments of contemplation and observation – 42%
• Participation in religious ceremonies – 41%
• Listening to sermons – 40%
• Observing young children – 34%
• Reading the Bible – 31%
• Retreats or stays in religious settings – 30%
• Reading literature such as novels or poetry – 21%
• Witnessing childbirth – 20%
• Engaging in sexual activity – 18%
• Creative self-expression – 17%
• Viewing artwork – 15%[6]

Certain elements that prompt a religious experience are influenced by cultural contexts, as observed in Greeley’s experience within Christian settings, such as reading the Bible or hearing a sermon. This could lead to the incorrect assumption that religious experiences are solely culturally contingent. Yet, some factors remain universally impactful—such as the allure of nature, the resonance of music, and moments of tranquility. Thus, a space designed to induce a religious experience should be serene, intertwined with nature, and engage the senses through music and visual art.

According to Greeley’s observations, it appears that factors which evoke and generate the Sacred, or the religious experience, are internal elements like music and prayer, seemingly detached from the physical setting. Yet, a closer examination offers an alternate view. Beit Hallahmi and Argyle note that music, being non-verbal and nonsensical, relates to the right hemisphere of the brain and synchronicity, which are key aspects of religious experiences[7]. They propose that individuals with more open-minded mental structures might utilize religious experiences to resolve internal conflicts and manage stress. Such individuals, with a dominant right hemisphere, rely on visions and intuitions to navigate their challenges. Therefore, the sacred space serves a critical role as a focal point for contemplation. This suggests that visions and intuitions activate specific brain regions that enhance the perception of the space’s sanctity, underscoring the significance of sacred sites[8].

Ralph Hood devised a scale to assess religious experiences that merges mystical and transcendental religious elements, encompassing experiences of light, sensations, voices, and visions[9]. While these aspects can be prompted by the environment and are linked to external stimuli, it is evident that key components of experiencing the Sacred involve internal activities like prayer. However, a charismatic Sacred place can augment charismatic prayers due to its fractal complexity, unifying duality, and connecting center. These characteristics facilitate deeper prayers than what might occur in a neutral space. The Sacredness Generators enhance the prayer process, but additional supportive conditions are also necessary. These include a tranquil space conducive to inward prayer—a condition that all charismatic Sacred places meet.

Research indicates a link between prayer and religious experiences, prompting an investigation into how external conditions influence prayer and what constitutes optimal conditions for it, such as darkness. For instance, the act of kneeling carries connotations of modesty and acceptance, and studies suggest it enhances the capacity for these qualities, which are crucial in worship and the pursuit of unity[10]. Similarly, certain places are designed to foster the emergence of the Sacred experience. For example, the act of kneeling in Muslim prayer promotes feelings of acceptance and modesty, and the architecture of mosques, which emphasizes simplicity, openness, and orientation, may encourage kneeling and thereby enhance the likelihood of a religious experience

In various religious traditions, meditation serves either as an alternative to prayer or as a complementary practice for attaining religious experiences. Therefore, it’s crucial to explore whether specific conditions in a particular location enhance meditation. Notably, psychiatrist Arthur Dijkman (1929-2013) conducted experiments where participants were asked to meditate on a blue urn across several fifteen-minute sessions. The participants reported heightened alertness and perception, with some experiencing a merging of self with the object, enhanced ability to ignore distractions, a perception of time contraction, and some even observed light emanating from the urn[11]. This suggests that prolonged focus on a single object can induce a distinct sensory experience, which is the essence of meditation. Such prolonged focus, for example, on a stone at the Western Wall, underscores the sacredness of the connecting center, magnifying the spiritual experience.

The religious experience according to transpersonal psychology

In discussing Beit Hallahmi and Argyle’s studies, we’ve explored the perspectives of “normal” psychology on religious phenomena and the experience of the Sacred in considerable detail. However, transpersonal psychology offers a distinct interpretation of the Sacred experience. This approach illuminates the role of the Sacredness Generators and the potential dynamics between an individual and the charismatic Sacred place they visit. Grounded in the theories of Carl Jung, Abraham Maslow, and others, transpersonal psychology delves into the deeper, transcendent aspects of human experiences. It emphasizes the interplay between personal spirituality and universal consciousness, providing a unique lens through which to view the spiritual and mystical encounters of individuals.

In his work Psychology and Religion, Carl Jung posits that each person possesses a higher aspect termed the “self,” which is capable of experiencing religious phenomena and embodies the individual’s ultimate meaning. Jung argues that every person harbours a desire to connect with this self, but in order to do that one needs to pass through a journey akin to the hero’s path—a transformative process he calls individuation. During individuation, the self reconciles various internal elements, including the anima and animus, the persona and the shadow, along with all other archetypes. Jung considers the self to represent completeness, symbolically represented by the mandala, which features balanced and perfect geometry[12]. Consequently, a space that maintains geometric integrity and balance acts like a three-dimensional mandala, potentially enhancing the individual’s ability to connect with and experience the self.

The self, as conceptualized by Jung, is both an internal focal point, akin to the divine within us, and an external representation of completeness, encompassing the totality of archetypes and images[13]. This duality of the self is aptly symbolized by a point within a circle, representing awareness. When the ego encounters the self, it experiences a profound sense of the Sacred and the eternal. Life’s journey, often seen as a hero’s quest, begins with understanding the ego and progresses towards integrating it with the wider world. This ongoing process involves balancing opposing forces, ultimately centering on the self. ^[14].

Jung differentiates between two forms of religiosity. The term “religion” derives from the Latin word religere, meaning careful and conscientious observation. In contrast, the numinous represents a dynamic, compelling force that overtakes a person independently of their will—it is not an act but an overpowering presence. The religious experience, according to Jung, springs from the subconscious and imposes itself through symbols and archetypes. These archetypes awaken forces within an individual that are beyond their conscious control. However, religion provides a protective and moderating framework for these experiences[15]. Thus, while the experiential aspect of religion is linked to the spontaneous eruption of the numinous, it also channels these powerful experiences into a coherent narrative, and enables a person to process and absorb the experience in a constructive way.

There are two important distinctions here for understanding the dialogue between Sacred places and man and their ability to evoke a religious experience within him. First, the Sacred place is supposed to act on the person without having prepared for it, to impose itself gently, as in the sunrise over the cliff in the Judean desert: the view and the feeling it evokes are so powerful, that they impose themselves on the person whether he prepared for it or not. Ideally, one should stop at the entrance to a charismatic Sacred place and go through the stage of surprise and amazement that takes place there without preparing for it. At this point, the generators of sanctity come into action, especially that of the sublime exception

There are two crucial aspects to consider when understanding the interaction between charismatic sacred places and individuals, especially in how these sites can provoke an inner religious experience. Firstly, a sacred place is intended to impact an individual spontaneously, exerting its influence unanticipatedly and gently—similar to the experience of witnessing a sunrise over the cliffs in the Judean desert. The overwhelming beauty and the emotions it evokes are so profound that they captivate the observer, regardless of their preparedness. Ideally, upon entering a charismatic sacred place, one should momentarily pause, overwhelmed by surprise and awe. It is in these moments that the Sacredness Generators, particularly the sublime extraordinary, commence their profound work.

The second distinction is that the sacred place provides frameworks for reference, acceptance, and processing of the experience through the Sacredness Generators of the connecting center, the fractal complexity, and the unifying duality. Thus, from the moment a person relinquishes self-control, they find ways to engage with the numinous, integrating it into their world. This interaction sparks a surge of emotions that can manifest in actions that connect and even have the power to transform one’s surroundings. In the example of someone witnessing the sunrise from the cliff in the Judean desert, the location facilitates expressions of awe—whether through arranging stones, singing, painting, movement, and notably, prayer and thanksgiving. These actions help make the experience a part of the individual’s world.

Regarding the physical arrangement of the Sacred place, the Sacredness Generator Sublime Extraordinary prompts individuals to seek orientation and find the connecting center. This center enables them to reconstruct their world in response to their experiences. The role of the Sacredness Generator of the connecting center is crucial as it serves as a tool to bridge different worlds and planes. It acts as a reference point from which individuals can start to develop a new worldview—highlighted by fractal complexity—and discover the unifying duality.

The references provided by a sacred place are linked to archetypes and are enhanced by archetypal structures and forms present or implied within the Sacred site. Jung frequently discussed the mandala as a tool adept at expressing and containing the sacred. In this sense, the sacred place can be viewed as a multidimensional mandala, symbolizing the wholeness of the self. Its function is bidirectional: it aids in initiating the process of spiritual engagement and also assists in containing and shaping the experience once it unfolds.[16].

Breaking down a mandala into its components—squares and circles—can clarify the relationship between the physical layout of a place and the Jungian archetypes. Jung noted that the square represents a direct depiction, to some extent, of the divine as manifested in creation. This symbol frequently emerges spontaneously in the dreams of contemporary individuals, representing the inner God—a concept that has been present since the dawn of history. Jung described the significance of the number four in this context: “The division into four, the joining of the four, the miraculous display of the four colors, and the four stages of alchemical transformation—the blackening, the whitening, the reddening, and the gilding—are the constant preoccupations of the ancient philosophers.” The number four symbolizes the components, qualities, and aspects of the whole[17].

But even regardless of history, people who were not aware of history reported that the four symbolizes themselves, is something within themselves. This is “an archetypal image of God. The formula of the unconscious shows squareness”. Therefore, staying in a square space or in a sacred site whose composition is square (especially in reference to the directions of the sky, colors and elements) will affect the person visiting the place in the direction of the experience of perfection and sanctity. Indeed, many of the Sacred places, both in the past (the Holy of Holies in the Temple) and in the present (the Western Wall plaza, the corner in Acre), have the shape of a square or a rectangle

Even without knowledge of historical symbolism, people have reported that the number four resonates as something intrinsic[18], an “archetypal image of God,” reflecting what Jung described as “the formula of the unconscious shows squareness.” [19] Thus, being in a square space or a sacred site structured in a square form—especially when aligned with the cardinal directions—can profoundly influence an individual toward experiencing a sense of perfection and sanctity. This geometric influence is evident in many sacred sites, both historical (like the Holy of Holies in the Temple) and contemporary (such as the Western Wall plaza), which are designed in square or rectangular shapes.

The circle represents the second Geometrical form of the mandala and an even deeper archetype. According to Jung, the circle is a harmonious archetypal expression of the world soul (Anima Mundi)[20], evident in its prevalent use in rituals and religious worship. He noted that in ancient times, the circle symbolized divinity^[21], quoting the idea that “God is a spiritual (geometric) form, whose center is everywhere, but whose circumference is nowhere.” This concept has roots extending back to Plato’s Timaeus, where the circle is regarded as the most perfect form, embodying the soul of the world, the pervasive spirit in nature. The circle, envisioned as the first light in the image of the deity or as the egg, was seen as the magical key that unlocked the material world [22].

Being within a circular structure, or exposed to circular arrays, spaces, shapes, and movements, may evoke a person’s sense of the Sacred. This is exemplified by the rotunda in the Church of the Sepulchre, inspired by the round Pantheon in Rome, which profoundly impacts its visitors due to its circular shape. This influence is further amplified during Easter when there is movement in circles around the tomb. Similarly, the Dome of the Rock also affects its visitors through its round dome shape. The impact of this structure is enhanced by the circular movement of people around it, reinforcing the sacred experience.

According to Jung, the circle and the square are universal archetypes that resonate with every human being. He suggests that “archetypal motifs apparently derive from those imprints of the human spirit, which are handed down from generation to generation not only through tradition and learning but also through heredity.” [23] This, he argues, is a necessary hypothesis because the same images recur even without any possibility of direct transfer[24]. He further explains that the concept of archetypes was previously noted by anthropologist Adolf Bastian (1826-1905) and philosopher Friedrich Nietzsche (1844-1900) [25]. Additionally, philosopher, sociologist, and anthropologist Lucien Lévy-Bruhl (1857-1939) [26], sociologist Marcel Mauss (1872-1950) [27], and social anthropologist Jane Hubert[28] also discuss what they refer to as primal or elementary ideas, which echo the timeless nature of these archetypal symbols

It is valid to assert that the square and the circle are emblematic of the Sacred, and to discuss additional characteristics of the Sacred (archetypes) that manifest in Sacred places. However, the Sacredness generators encompass more complex structures than mere archetypes, involving the interactions between a person and a place. Taking the examples of a square and a circle, the essence of the Sacredness Generator lies in the interplay between these shapes and their impact on the individual. These generators function as dynamic general principles rather than merely subconscious symbols like squares or circles. They utilize archetypes in the way a compelling story might, but their principal value is in the narrative they create. While grounded in our archetypal understanding, the Sacredness generators are not merely two-dimensional; they manifest through the act of connecting different planes.

Referring to Jung’s theories, one can compare the operation of the generators to the operation of the mandala. According to Jung, a mandala is a representation of the Philosopher’s Stone, whose miraculous feature is a square of the circle, the so-called golden treatise (Tractatus Curies), a treatise of opposites, which is the highest essence of the self. This connection is parallel to the sanctity generator of the unifying duality, which appears in charismatic Sacred places, and indeed in some of these places, such as for example in the Dome of the Rock or the Church of the Sepulcher, there is a square and a circle that appear together or juxtaposed. This combination is what generates the sanctity of the site. And so, the round rotunda in the Church of the Sepulcher is perfected by the rectangular Catholicon Church next to it, the dome above the Dome of the Rock is perfected by the octagon that surrounds it, an octagon with straight lines forming two squares together. According to Jung’s method, these combinations generate in visitors instead of a movement towards the self

Considering Jung’s theories, one can liken the operation of the Sacredness Generators to the impact of the mandala. Jung viewed the mandala as a symbol representing the Philosopher’s Stone, noted for its miraculous ability to square the circle—a concept detailed in the “golden treatise” (Tractatus Aureus), which discusses the union of opposites and represents the highest essence of the self[29]. This notion aligns with the Sacredness Generator of unifying duality, which is evident in charismatic Sacred places. In some of these sites, such as the Dome of the Rock or the Church of the Sepulcher, the presence of both square and circle, either together or juxtaposed, plays a crucial role in generating the site’s sanctity.

For instance, in the Church of the Sepulcher, the circular rotunda is complemented by the rectangular Catholicon Church, enhancing its sacred nature. Similarly, the dome of the Dome of the Rock is perfected by the surrounding octagon, which essentially forms two squares[30]. Considering Jung’s theoretic framework, these geometric combinations at the sacred site foster in visitors a movement toward the self, facilitated by the dynamic interplay between these two geometric shapes[31].

Jung’s discussion of the mandala reveals another layer of meaning that applies to Sacred places. He posits that the secret nature of the Philosopher’s Stone, represented by the mandala, is essentially the individual, who has the potential to transform into the Philosopher’s Stone. This transformation reflects the notion that the individual, like the Philosopher’s Stone, embodies a microcosm, an internal representation of the universe. It reaches inward to an infinite depth, anchoring at the center of the heart. Similarly, a Sacred place mirrors this concept. It acts as a reflection of the world, capturing its essence through its fractal complexity. This architectural and symbolic reflection in sacred sites suggests that they, too, serve as microcosms of the universe, encapsulating vast spiritual and metaphysical dimensions within their structured confines.

Moreover, the mandala forms a hermetic whole that protects the individual from eruption or disintegration, while focusing attention on the center, which represents the self[32]. It acts like an alchemical container where the fusion of opposites and the integration of the self can occur. Similarly, if a sacred place functions as a kind of mandala, it too is a container that requires a clearly defined boundary. This underscores the necessity for a distinct separation, the delineation of the border between the sacred and the profane, through fences, gates, and markings. Jung himself highlights the importance of the Temenos, an enclosed, sacred area within a temple, as a significant example of such encirclement.[33].

Jung explored the interplay between psychology and religion, with successors like Lionel Corbett (in his book on the religious function of the psyche[34]) further linking transpersonal psychology to religious experiences. Corbett argues that it is both possible and beneficial for an individual to connect with the Sacred during the process of individuation. He notes that Jung adopted the term “numinous” from Rudolf Otto, who had a significant influence on him, and integrated Otto’s ideas with a psychodynamic and psychoanalytic approach to the self. Jung contended that the Sacred is a real phenomenon, though it defies absolute description. The numinous is irrational and indivisible, capable only of being experienced; it is perceived as something objectively external to the self [35].

According to Corbett, the numinous can manifest in several forms, including a numinous dream, a numinous waking vision, and a numinous bodily experience. It may emerge within relationships, incorporating elements of psychotherapeutic transference; however, it can also arise through a connection with nature, such as in the wilderness, through aesthetic expressions, during synchronistic events, and more. Thus, visiting a sacred place can also trigger a numinous experience. The experience of the Sacred can either be a genuine experience or verge into psychosis—one key distinction is that in a genuine experience, there is no self-glorification of the ego. A true numinous experience engages the archetypes, and in religious terms, this is seen as an activation of the spirit. The significance of these Sacred experiences lies in their role in the organization of the personality, particularly the self. [36]

Corbett builds on the insights of Jungian psychology about the journey of individuation toward the self and also draws on Abraham Maslow’s theories about peak experiences and plateau experiences. Maslow, a prominent figure in humanistic psychology who passed away in 1970, introduced the concept of peak experiences. These experiences enable an individual to synthesize within themselves various aspects: the animalistic, material, egoistic, natural, transcendental, spiritual, and value-oriented. According to Maslow, these experiences catalyze the emergence of certain values and cognitive perceptions, which he referred to as “B-values” in his work on religions and peak experiences[37]. These B-values vividly encapsulate elements of the religious experience that may occur during a visit to a charismatic sacred place, suggesting they are influenced by the action of the Sacredness Generators. These include:

• Beauty: Wealth, completeness, uniqueness.
• Completeness: Integration, connection, simplicity, organization, order, synergy.
• Beyond Dichotomy: Acceptance, integration, transcending polarization, contrast, synergy of contrasts into complements.
• Specialness: Incomparability, uniqueness.
• Total Integrity: Nothing missing, everything in its place.
• Completion: No need for change; fulfillment, achieving the goal.
• Order: Rhythm, arrangement.
• Richness: Complexity.

Indeed, the experiences of complexity, order, completeness, and richness resonate with the sacred generator of fractal complexity. The transcending of dichotomies aligns with the sacred generator of unifying duality, while the sense of uniqueness and incomparability corresponds with the sacred generator of the sublime extraordinary. Maslow further identifies additional feelings, emotions, and insights accompanying peak experiences, such as pleasant surprise, disbelief (in a positive sense), a sense of belonging, wonder, mystery, and the simultaneous sensations of feeling both small and divine, as well as fear and joy. These emotional and cognitive states are integral to the religious experiences that can occur during a visit to a charismatic sacred place.

Toward the end of his life, Maslow introduced the concept of the plateau experience, which he described as a serene, enduring state of being that transcends the intense, transient peak experiences. The plateau experience aligns with Mircea Eliade’s theories on the existence of dual planes of reality—the sacred and the eternal emerging through the ordinary and temporal[38]. Maslow posited that beyond the peak experiences, which can verge on ecstatic and egoistic moments, there exists a more stable and modest state. This state merges the miraculous with the mundane and represents the ultimate human aspiration[39]. It is a mystical state that enhances human goodness and reduces neuroses, effectively making the sacred a part of the ordinary. In essence, the plateau experience is profoundly religious, integrating deep, sustained spiritual awareness with everyday life.

According to Gruel’s interpretation of Maslow’s plateau experience, there is an age-related transition from a focus on peak experiences, which are often emotionally intense and involuntary, to plateau experiences, which are more cognitive, voluntary, and less emotionally acute[40]. The plateau experience has a neoticl quality and involves an element of recognition, transforming a person’s perspective into one that is more uniform and coherent. Individuals experiencing the plateau state tend to see everything differently, marked by a profound appreciation and happiness. In this state, awareness is emphasized over the emotional intensity typical of peak experiences, reflecting a deeper, more sustained engagement with one’s surroundings and inner life.Top of Form

Grohl argue that older people perceive the contradiction between the desired eternal state and the reality of death, which enhances the value of the plateau experience and what they encounter during it. Adults tend to prefer the plateau experience over the peak experience, as it offers a less intense but continuous sense of joy. For instance, a mother observing her baby play, filled with awe, is not actively analyzing but simply experiencing. The plateau experience can extend for hours and doesn’t necessarily culminate in one dramatic moment. It is calmer and more voluntary compared to the peak experience, allowing individuals to learn to engage with it, transforming it into actions, appreciation, and peaceful perceptual happiness. Unlike the peak experience, it lacks elements of surprise, emotional ecstasy, or the aesthetic shock.

Gruel points out that Maslow came to recognize the transcendent level of experience during a period when his health was declining and his life was at risk, challenging his earlier assumption that spiritual needs can only be addressed after physical needs are met. He critiqued his own hierarchy of needs, suggesting that the pursuit of self-fulfillment and the satisfaction of physical needs might occur simultaneously. Maslow proposed that without this alignment, metapathological (spiritual) conditions such as cynicism, apathy, boredom, and despair could emerge.

To Conclude:

Various scholars, from the fields of religious studies and psychology, describe a state of experience that diverges from the ordinary and mundane, often referred to as experiential religious. This involves a heightened level of awareness and is tied to the idea of the unity of creation. In this state, an individual’s boundaries extend beyond the self, facilitating a connection with an eternal and sacred plane of existence that transcends time and space. However, this connection typically occurs through an encounter with a specific place and within the confines of existing time, underscoring the importance of visiting charismatic sacred places as triggers for this profound experience.

Footnotes

[1] Alister Hardy, The Spiritual Nature of Man: A Study of Contemporary Religious Experience, Oxford: Clarendon Press, 1979, pp. 143-146

[2] Kurt W. Back and Linda Brookover Bourque, “Can Feelings Be Enumerated?”, Behavioral Science 15 (1970), pp. 487-496

[3] Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 42

[4] Walter Terence Stace, Mysticism and Philosophy, Philadelphia, PA: J.B. Lippincott, 1960, pp. 110-111

[5] Andrew M. Greeley, The Sociology of the Paranormal: A Reconnaissance, Beverly Hills, CA: Sage Publications, 1975, p. 65

[6] Andrew M. Greeley, Religion: A Secular Theory, New York: Free Press, 1982, p. 80

[7] Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 82

[8] Ibid p. 94

[9] Ralph W. Hood, “The Construction and Preliminary Validation of a Measure of Reported Mystical Experience”, Journal for the Scientific Study of Religion 14 (1975), pp. 29-41

[10] Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 81

[11] Arthur J. Deikman, “Experimental Meditation”, Journal of Nervous and Mental Disease 136 (1963), pp. 329-373

[12] יונג, פסיכולוגיה ודת, עמ’ 87.

[13] The concept of the self is embodied by various exemplary figures across different religious traditions. In Islam, it is represented by the figure of the complete man, in Judaism by the “ancestor of all ancestors,” and in Christianity by the concept of theosis. Each of these figures represents a different expression of the self, illustrating the universal nature of this archetype within diverse spiritual contexts.

[14] שם 116

[15] שם 37

[16] שם 91

[17] שם 92

[18] שם 91

[19] שם 93

[20] שם 101

[21] שם 87

[22] שם

[23] שם 81

[24] Carl G. Jung, “Approaching the Unconscious”, in idem et al., Man and His Symbols, London: Aldus Books in Association with W. H. Allen, 1964, p. 85

[25] Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 64

[26] Lucien Lévy-Bruhl, Primitive Mentality, tr. Lilian A. Clare, London and New York: Routledge, 2018

[27] Marcel Mauss, A General Theory of Magic, London and New York: Routledge, 2001

[28] Hubert, “Sacred Beliefs and Beliefs of Sacredness”, p. 14

[29] יונג, פסיכולוגיה ודת, עמ’ 129.

[30] אלי שילר, כיפת הסלע ואבן השתיה, ירושלים: אריאל, 1976, עמ’ 10.

[31] קרל גוסטב יונג, הפסיכולוגיה של הלא מודע, תרגם: חיים איזק, תל־אביב: דביר, 1987, עמ’ 108.

[32] יונג, פסיכולוגיה ודת, עמ’ 133.

[33] שם

[34] Lionel Corbett, The religious function of the psyche, London and New York: Routledge, 1996

[35] Ibid p. 11

[36] Ibid P. 15

[37] Maslow, Religions, Values, and Peak-Experiences, p. 91

[38] Eliade, The Sacred and The Profane, p. 21

[39] Gruel, “The Plateau Experience”, p. 45

[40] Ibid p. 48