One evening in the winter of 1969, the author Philip Pullman had a transcendent experience on the Charing Cross Road.
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Is there such a thing as 'individual genius' or is it a product of collective socio-cultural circumstances? This article explores two views, associated with David Bowie and Brian Eno.
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Imagine if we spent as much time and effort on our spiritual lives as on our careers. Or let's put it another way. Imagine if we spent as much time and effort on our careers as on our spiritual lives. As in, roughly ten minutes a day, maximum, or maybe one hour a week if you're exceptionally hard-working.
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Nicky Gumbel is one of the most successful evangelists of his generation. A former barrister, he's now the vicar of Holy Trinity Brompton (HTB), an Anglican church in South Kensington where 4000 people come to worship each Sunday and which has helped to plant new churches around the country.
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The documentary maker Adam Curtis wrote in 2010: ‘In Mad Men we watch a group of people who live in a prosperous society that offers happiness and order like never before in history and yet are full of anxiety and unease. They feel there is something more, something beyond. And they feel stuck.’
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I’ve been working on a book provisionally entitled Modern Ecstasy for the last two years. I’m half-way through, and having a mid-season wobble. Turns out it’s difficult to write about transcendence. Who knew!
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In his magnum opus, The Secular Age, the philosopher Charles Taylor charts western society’s unprecedented shift from a consensus belief in transcendent reality to a worldview that is much more immanent or ‘this-world’.
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Last week, I went to an exhibition on Goya, in Boston. It was filled with his bizarre and fantastic dream-drawings, exploring the strange manias and nightmares that fill humans’ minds when their reason is switched off - as in the classic engraving, the Sleep of Reason Produces Monsters.
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This weekend, I was at a conference in Boston called the International Symposium on Contemplative Studies. I know - sounds pretty niche, maybe two monks, a chakra healer and a shaman with maracas? Well, it was enormous - 1600 people, 300 presentations, including ones by some of the leading psychologists in the world, and the Dalai Lama.
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In my review of Sam Harris’ Waking Up two weeks ago, I wrote this sentence: "Spiritual experiences tell us something about the cosmos,...the experience of infinite loving-consciousness is a glimpse of the very ground of being, also sometimes called God, Brahman, Allah, the Logos, the Tao, the Buddha-realm."
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Sam Harris, the second-most-famous atheist in the world, is an unusual sort of atheist. On the one hand, he’s a neuroscientist who reveres the scientific method and despises the superstitious dogma of religion - so far, so normal.
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I sent out a tweet last week asking to interview someone who'd found mindfulness useful for coping with depression. Mary got in touch and told me her story, which was fascinating. I thought I'd share it for this week's newsletter.
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A couple of weeks ago, I wrote a blog-post analysing the video for Blondie’s Rapture, and pointing out the voodoo, occult and mystic symbolism in it. I wondered if Blondie were into that sort of thing, or perhaps I was seeing things. It turned out they were, and one of them - the bassist Gary Lachman - had even become a historian of the occult. He was kind enough to give me his time for an interview.
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Dear Jules, I have been going through a really rough time lately and it is quite similar to your experience. I was quite a happy go lucky person through life until I had a bad terrifying trip on weed (my first time trying) I took way too much and freaked out and that traumatised me - having very anxious scary thoughts like what if I harm my self, what if I harm others - what is the meaning of life and whats the point of it all.
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Jane Davis says that literature saved her life. She grew up in a broken home, with a single mum who died of alcoholism. She left home and lived in squats, with a husband who also eventually died of substance abuse.
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Professor Mihaly Csikszentmihalyi is one of the world's best-known psychologists, famous for developing the concept of 'flow'. Inspired by the creative process of artists and musicians, Csikszentmihalyi spent decades researching the 'flow' states of consciousness that people can achieve when they're totally absorbed in doing what they're best at.
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As you know, I’ve been researching altered states of consciousness for the last year and a half, for my next book. As part of that, I started going to various churches around London, including a big charismatic-Anglican church in South Kensington called HTB.
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I write this from York, where yesterday I went to the ‘Story of Chocolate’ museum, and was shown around by a delightful and learned historian, Alex Hutchinson, who is the world expert on the Rowntree family and thus able to tell me some fascinating family gossip.
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One of the things that has happened in our culture over the last 300 years is the shift from theology to morality to psychiatry. Conditions that were once deemed vices are now considered diseases. Gluttony has become obesity. Despair has become depression. Lust has become sex addiction.
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Well, that was a weird year. 2013 was the year I became a Christian, or rather 'committed my life to Christ' as Christians put it. What does that mean? How did I get here? Am I really a Christian or am I kidding myself? Let's re-wind and play the tape again.
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When Dr Robin Carhart-Harris finished his masters in psychoanalysis in 2005, he decided he wanted to do a brain- imaging study of LSD to see if he could locate the ego and the unconscious. That might have seemed an impossible dream, considering he had no neuroscientific experience and there had been no scientific research into psychedelics in the UK for over three decades.
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Yesterday we had the first public event in the RSA’s new project: Spirituality, Tools of the Mind and the Social Brain. It’s the child of the RSA’s Jonathan Rowson, who wants to rehabilitate the term ‘spirituality’ and re-connect it to our public conversation. As he noted, there is a large body of people out there who don’t sign up to any one particular religion, but still have a hunger for a spiritual life - including him.
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I’ll admit it, I was slightly nervous. I’d been invited to give a philosophy workshop in HMP Dumfries, a prison in west Scotland. Plummy-voiced and puny-framed Englishman that I am, I wasn’t sure what they’d make of me. Mincemeat, maybe. Anyway, I figured it was a low-security prison, otherwise they wouldn’t be inviting philosophers to give workshops, right?
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Last weekend I had a glimpse of the future. I spoke at a New Age festival in Holland, a country where just 39% of people belong to a religion. According to the British Social Attitudes Survey released this week, that’s where we’re heading too. Thirty years ago, 68% of Brits said they belonged to a religion. Now it’s just 52%, of which less than half are Anglican. We are about to become a post-religious society. So what does that look like?
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Steven Pinker, the Harvard cognitive linguist, would not make a very good ambassador. In his latest diatribe, he attempts to reassure humanities scholars that science is not their enemy. Science is good, and humanities scholars should stop complaining about 'Scientism'. Unfortunately, he says this in such a tactless and, er, Scientistic way that it’s guaranteed to annoy not just humanities scholars, but no doubt many scientists too.
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Around a quarter of the world's two billion Christians now sign up to the Pentecostalist or neo-Pentecostalist belief that God talks to them. That includes some educated people like, say, the Archbishop of Canterbury. How is this possible, in an era of rising education and living standards? Is the world going mental? One social scientist who has looked into the question deeply is Stanford anthropologist Tanya Luhrmann, who brought out an excellent book last year called When God Talks Back.
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I’ve just re-read William James’ Varieties of Religious Experience, which he gave as a series of lectures in 1902. It is a marvelous book, in which James attempts to take a pragmatic and empirical approach to religious experiences, remaining open to the question of where such experiences come from, and evaluating them by looking at their impact on people’s lives. In other words, he looks at the fruits, not the roots, of religious experience.
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