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Renaissance magic

The spiritual experiences survey

One evening in the winter of 1969, the author Philip Pullman had a transcendent experience on the Charing Cross Road. He tells me:

Somewhere in the Middle East, some Palestinian activists had hijacked a plane and it was sitting on a runway surrounded by police, soldiers, fire engines, and so forth. I saw a photo of it on the front page of the Evening Standard, and then I walked past a busker who was surrounded by a circle of listeners, and I saw a sort of parallel. From then on for the rest of the journey [from Charing Cross to Barnes] I kept seeing things doubled: a thing and then another thing that was very like it. I was in a state of intense intellectual excitement throughout the whole journey. I thought it was a true picture of what the universe was like: a place not of isolated units of indifference, empty of meaning, but a place where everything was connected by similarities and correspondences and echoes. I was very interested at the time in such things as Frances Yates’s books about Hermeticism and Giordano Bruno. I think I was living in an imaginative world of Renaissance magic. In a way, what happened was not surprising, exactly: more the sort of thing that was only to be expected. What I think now is that my consciousness was temporarily altered (certainly not by drugs, but maybe by poetry) so that I was able to see things that are normally beyond the range of visible light, or routine everyday perception.

A scene from The Golden Compass, based on Pullman’s book

Pullman has rarely discussed the experience, although it left him with a conviction that the universe is ‘alive, conscious and full of purpose’. He tells me: ‘Everything I’ve written, even the lightest and simplest things, has been an attempt to bear witness to the truth of that statement.’

You could describe that moment as an ecstatic experience – Pullman felt suddenly shifted beyond his ordinary sense of self and reality, and connected to a cosmos alive with meaning and purpose. In his case, it was a spontaneous and unexpected experience, although he was evidently somewhat primed for it by his reading of Renaissance magic. I’m fascinated by such ecstatic experiences. How common are they in modern western culture? Have they become less common as our culture has become less religious and more rationalist? What triggers such experiences today? And how do we make sense of them, if not in a traditional Christian framework?

Spiritual experiences are becoming more common in UK and US, apparently

Research suggests such experiences are, surprisingly, becoming more common in western societies. The Religious Experience Research Centre set up in 1969 by Sir Alister Hardy asked British people: ‘Have you ever experienced a presence or power, whether you call it God or not, which is different from your everyday self?’. In 1978, 36% said yes, in 1987, that had risen to 48%. In 2000, over 75% of respondents to a UK survey conducted by David Hay said they were ‘aware of a spiritual dimension to their experience’. In the US, spiritual experiences are also apparently becoming more frequent – in 1962, when Gallup asked Americans if they’d ‘ever had a religious or mystical experience’, 22% said yes. That figure had risen to 33% by 1994, and 49% in 2009. The Pew Research Centre found last month that a ‘growing share of Americans regularly feel a deep sense of spiritual peace and a sense of wonder’, despite – or perhaps because of – the decline of religious affiliation in the US.

What’s going on? Several possible things. Hay suggested that a ‘deep cultural taboo’ existed against talking about spiritual experiences, because of the negative view of them held by mainstream psychology and psychiatry until recently. That taboo has lessened since the 1960s – psychiatry and psychology are becoming more open to ‘anomalous experience’ and aware they’re not usually pathological (quite the contrary). Culturally, we are becoming more OK about talking about them – one colleague dubs this ‘the Oprah effect’.  Both Christianity and spirituality have, since the 1960s, become much more experiential (see the work of Linda Woodhead on spirituality and Tanya Luhrmann on experiential Christianity). We are increasingly suspicious of external authorities – the church, the Bible – and more interested in our own spiritual experiences.

That goes for atheists too. While old-school atheists like Richard Dawkins, Daniel Dennett or Carl Sagan tended to be suspicious of spiritual experiences and to dismiss them as chemical side-effects, tricks or delusions of the brain, a growing number of atheists and humanists like Sam Harris, Barbara Ehrenreich or Philip Pullman are happy to talk about such experiences and insist on their importance for human flourishing. Indeed, Sanderson Jones, head of the Sunday Assembly (a network of humanist churches), describes his life-philosophy as ‘mystic humanism’.

Results of the survey

I thought it would be fun to do a little amateur survey of my own, using SurveyMonkey. As with my dream survey, there was a great response, with 309 people filling in my questionnaire. As with the dream survey, this is obviously a rather selective sample, i.e those who either read my blog, are connected to me on Twitter and Facebook, or are members of London Philosophy Club. Mainly British middle class people, in other words. But the survey attracted a good cross-section in terms of philosophical and religious view points – 25% Christian, 14% agnostic, 24% atheist / humanist, 30% spiritual but not religious. So what did the survey reveal? You can dig into the results for yourself here, but here’s a summary.

Firstly, I asked if people had ‘ever had an experience where you went beyond your ordinary sense of self and felt connected to something bigger than you’. 84% of you had, with 46% of you having such experiences less than 10 times, and a lucky 37% having them quite often. Only 16% said they’d never had such experiences – that rose to 22% for agnostics, 31% for humanists, and 43% for atheists. Those calling themselves ‘spiritual but not religious’ were the most likely to report such experiences, closely followed by Christians. So spiritual experiences seem very common – although there is obviously a self-selecting bias here, as those who aren’t interested in such experiences are less likely to bother with the survey.

I then asked if such experiences happened to you alone or with others, or both. William James and other researchers of ecstasy have thought such experiences usually or always happen to us alone. That’s not the case – only 37% of you say you’ve only had such an experience alone, with 63% saying they’ve had them with others. Ecstatic experiences are often collective.

Burning Man
A love-connection at Burning Man

What are such experiences like? People described all kinds of experiences, but the most common word they used was ‘connection’ and similar words like ‘unity’, ‘at one’, ‘merging’, ‘dissolving’- such words appeared in 37% of people’s descriptions. This tallies with what Dr Cheryl Hunt, editor of the Journal for the Study of Spirituality, told me yesterday at a conference: ‘Connection is the word people use most often to describe such experiences’.

Connection to what? Lots of things. People reported feeling connected to God, to Jesus, the Holy Spirit, angels, to the spirit of deceased loved ones, to the cosmos, to the energy of all things, to nature, to all beings, to humanity, to a loved one, to a group of people, to an animal…or to all of these things. Some examples:

Feeling this deep connection to the earth and to life and to God

feeling of warmth and connectedness with the earth and with other people

I’d taken acid in my 20s. I felt connected to the universe, as though I could understand all of the atoms in the far stretches of the galaxy

Feeling of being surrounded by joyful singing Angels

an overwhelming sense of ‘oneness’

I was in Bangkok surrounded by strange sounds and smells. Bells were ringing. It was quite hot, I was in a rickshaw. Momentarily I felt as though my own spirit had left my body and I became part of everything.

i was on the sofa [on ketamine] with a cat on my lap and stroked him endlessly until we became part of the same then both bodies seemed to rush in a tunnel of lights until we were in an open white space where we were suspended and part of everything.

a euphoric sense of loving everyone around me

Feeling at one with the universe, blissful

Standing on the tip of a mountain, watching the snow fall and suddenly feeling a strange sense of expansion and contraction where I became aware of an underlying ‘sameness’ between me, the snow and the mountain

on public transport, surrounded by people I have no connection with, I suddenly get an overwhelming feeling of love for them all

an immense empathy for anyone I met (including animals)

Watching the starry sky, and totally relaxing and feeling this amazingly huge universe is actually home…

When I spend time in deep conversation with one of my children it feels like we move to a higher level of consciousness. Often we will lose track of time and I feel connected to an unknown greater power.

Being very impressed by the sheer fucking scale of the universe and how I was super connected to all of it while at a jazz gig when I was 18 stoned and excited to popping point by the music

Being with a group where people take turns to speak and share authentically and are listened and responded to from the heart….there’s a feeling of surrender to the group

It was in a park. A windy day, and I cut through these magical woods on route and passed a natural pond which was absolutely alive. The wind was in such a direction that it was inspiring all kinds of amazing patterns in the pond. I was mesmerized looking at this and felt in a trance. I felt part of the pond, the wind, the patterns, my thoughts and feelings, the trees, wildlife, and was laughing out in joy.

Sometimes, we get a sense of a cosmic pattern through some strange coincidence, as when Volkonsky finds himself next to his nemesis Kuragin on a field-hospital bed in War and Peace, and ‘ecstatic pity and love for that man overflowed his happy heart’.

Bolkonsly and Kuragin in the BBC's adaptation of War and Peace - a moment of 'ecstatic pity'
Bolkonsly and Kuragin in the BBC’s adaptation of War and Peace

Check out this amazing story from the survey:

A month ago in a market in Myanmar I spotted across the vegetable sellers someone who I had tried to avoid meeting in London a city we both live in. This ex girlfriend who had been my ‘best friend’ since childhood betrayed our friendship by having an affair with my husband. She broke up my family and her own and although my husband was also culpable, the misery and guilt killed him prematurely, he had a massive heart attack and died at 55. So I have hated her, and forgiveness was not possible. I spotted her crouching to take a photograph and hid myself, whilst I looked at her. When I went back to my hotel that evening after having a wonderful evening watching the sun setting over the stupas, she was in the foyer with two friends I totally panicked and hid myself again. I watched them take her luggage to a room four doors down from mine. This event shook me coming as it did after a trip across se Asia where I had spent much time contemplating Buddhist teachings and in discussion with monks had thought about forgiveness and anger and attachment. I think this episode was in some way part of a transformative process forcing me to face my demons and let go of my hatred. The next day at breakfast I went down fully prepared to meet her and felt no fear or need to express anything, I felt nothing. She wasn’t there and I didn’t see her again.

You could call these experiences moments of love-connection. People feel expanded beyond their individual ego, ecstatically connected to someone, something, all things, in a way that is joyful, blissful, and loving. Ecstasy seems closely connected to empathy – both are a movement beyond the ego, a love-connection.

I asked what triggered such experiences. The most common triggers were nature, the arts (particularly doing or participating in creative practices), and contemplation / meditation. Drugs, romantic love / sex, and proximity to death (yours or someone else’s) were also common triggers. People also gave a lot of their own personal triggers, from cocoa ceremonies to dreams to conversations to dancing the tango.

It’s effing hard to talk about the ineffable

Connecting to God / Cosmos / energy / Logos / higher consciousness...er....what was the question again? Did I already say that? Hello? Echo!
What’s the question again?

How do people make sense of such experiences? It’s complicated! Only two thirds of you answered this question (it required people to think and write rather than just tick a box) and as a rough categorisation, 24% thought it was God or the Logos (though I didn’t ask what exactly people meant by God), 15% thought it was higher consciousness, 11% thought it was a mystery, 10% thought it was the energy of all things, 9% thought it was neural chemistry, and 3% thought all of the above. But these are very rough categorisations – quite often, people used multiple explanations – God, the energy of all things, nature, all life. People who defined themselves as atheists would still speak of ‘a raised state of consciousness…also perhaps some kind of brief connection to nature / logos’, or ‘a complete ecstatic feeling of oneness with the universe and that everything and I were interconnected’ or ‘a very real connection with the Cosmos’ or ‘Logos / chemical reaction’ or ‘all my atoms responding and resonating with a natural frequency’.

How we interpret such experiences may define whether we call ourselves a humanist, or a Christian, or pantheist, or materialist, and so on. But it is quite a fuzzy area – hard to know, hard to conceptualize, hard to explain. Sometimes people’s interpretations have changed over time. If they are ‘peak experiences’, we meet on the peak, but then streams run down and become separate rivers, valleys, landscapes. But up on the peak, the experiences are often quite similar. And it’s apparent, from the survey, that you don’t like labels, you don’t like being boxed into categories like ‘Christian’ or ‘atheist’. Over a quarter of you refused all such labels, including ‘spiritual but not religious’, and wrote your own ‘other’ down, including: Pyrrhonic sceptic, ‘bit of everything with strong Buddhist and shamanic strains’, ‘bit of Buddhist and Christian but not’, Stoic with Christian roots’, ‘pagan atheist’, ‘goddess feminist’, and my favourite: ‘Christian-Buddhist, Neo-Platonic, Universal agnostic even though I’m a traditional Anglo-Catholic Priest’. Surveys are useful but blunt, their categories don’t always capture the fluxiness of spiritual moments and the cultural identities we incorporate them into.

The fruit

OK, so we’re having more and more groovy spiritual experiences, and we’re not entirely sure what they mean. So what? What are the fruits? I asked how these experiences changed you. Of those who responded (226 of you) the most common way it changed you was to make you feel more connected, to feel ‘the world is my home’, ‘I am a grain of sand in the desert’; to feel more connection and empathy to other beings, a greater sense of compassion and love for them, and also to feel more loved yourself. The second most common way it changed you was to make you more open to a ‘wider sense of life’, it ‘made me open to other ways of looking at things’, it ‘opened the door to wider meanings’, it ‘made me less skeptical, less quick to judge, more compassionate’. It made some of you sense that we are not ‘just’ our brains, bodies or egos. Several of you reported feeling calmer, more ‘centred’, more ‘true to myself’, ‘more me’. It made some of you ‘seek more’, deepen your search, and in some cases led to major behaviour change (‘it pushes me to be a better person…to stay away from alcohol, womanizing and lying’) and major emotional change (‘they allow me to relinquish my desperate control over my negative feelings, either physical pain or mental depression or spiritual guilt. It’s like my well has run dry, but the very last bit of digging uncovered the spring that fills and refills the well of my soul.’) For several of you, such experiences strengthened your commitment to a particular practice – going to church, meditating, praying or, in one case, starting your own spiritual movement (the Sunday Assembly).

For me, the survey gives a fascinating snapshot of a culture that may be abandoning traditional religious affiliation but is still deeply interested in spiritual experiences and religious practices. Although 72% of you agree that ‘there is a taboo against talking about such experiences in western culture’, 80% say they’re happy to talk about them to friends and family, and only 2% say they’d be worried people might think they were crazy – the stigma attached to such experiences is much less than it was 50 years ago.

There is a risk, of course, of spirituality and Christianity becoming too obsessed with experiences – we can fetishize them, become thrill seekers, even addicted to them. Philip Pullman says: ‘Seeking this sort of thing doesn’t work. Seeking it is far too self-centred. It’s like ‘the pursuit of happiness’, which I’ve always thought an absolutely fatuous idea. Things like my experience (and other similar ones) are by-products, not goals. To make them the aim of your life is an act of monumental and self-deceiving egotism. YOU ARE NOT THAT IMPORTANT, but your work might be.’

Alas, most of us haven’t written His Dark Materials. And surely it’s not all about what we produce, is it? I think these moments of deep connection do something important for us and to us. They point beyond the isolated ego, make us feel ‘at home in the world’, and connect us in empathy and love to other beings – so they’re not just good for us, but also for others. And they are not an alternative to commitment, community and practice – they grow out of commitment, community and practice.

But are they just a feeling, or do such experiences give us insights into an actual physical connection between our minds / souls, other beings and the cosmos? Philip Pullman certainly thinks so – he’s one of a growing number of advocates for ‘pan-psychism’, which is the theory that consciousness is a fundamental feature of matter. At the least, we can say that, given how little we understand the nature of consciousness and matter, it’s possible such moments point to something real about the extended mind and its connection to others and to the cosmos. Meanwhile, the real challenge is to take such unusual experiences, and integrate them into ordinary life. To make the extraordinary ordinary and the ordinary extraordinary. In the words of Jack Kornfield, ‘after the ecstasy, the laundry’.

Mind Palaces: the art of psycho-technics, or soul-craft

42be11b56059d244f573bac445e722aaThis week, I’ve been researching an ancient mnemonic technique called ‘the mind palace’, where people imprint a real or imagined building onto their memory – a palace, a mansion, a church, even a whole street – and then fill it with striking images, to which they attach bits of information they want to remember.

The Greek poet Simonides is supposed to have come upon the technique in around 400 BC and used it to memorize poems. It became popular with Greek and Roman orators including Cicero, who used it to memorize speeches and to remember evidence for cases. It flourished in the Renaissance, when magi like Giordano Bruno and Ramon Lull memorized incredibly complex systems of words, symbols and hieroglyphs in an attempt to become a sort of World Wide Web of occult knowledge. And it survives today: Derren Brown and other memory-prodigies use it, as does Sherlock Holmes in the BBC series. [So does, er, Hannibal Lecter, a reader informs me!]

Daniel Levitin, in his new book The Organized Mind: Thinking Straight in the Age of Information Overload, suggests that the technique works because our memory-system for images and places is older and more reliable than our memory-system for names and words. So if you want to remember something, convert it into an image and store it in a familiar place in your mind.

How does this memory-technique fit into my research into transcendence?

Well, in my research I’ve noticed certain metaphors of the mind re-appearing in the literature on transcendence. And one of the most persistent is the metaphor of the mind as a palace, castle, or ‘many-roomed mansion’. Explorers of transcendence, from St Augustine to St Teresa to Thomas Traherne to Keats, often use this image to suggest the awesome vastness of the soul, and to urge the reader to journey within.

The metaphor isn’t just suggestive, it’s also creative. As Julian Jaynes noted, we construct the soul through the metaphors we use to describe it – so the metaphor of the soul as mansion is a form of soul-craft or psycho-technics, a way of structuring and expanding the psyche.

So here’s the question: how did an ancient memory-technique become a mystical exercise?

The key is Pythagoras, the magician-philosopher of the sixth century BC. His followers believed that Memory was the mother of all the muses, including philosophy. They memorized maxims, incantations, poems and emblems or symbols as a way to fill their souls with wisdom and connect them to the Divine.

A similar idea appears in Plato and in the Stoics (although the Stoics tend to be more verbal than symbolic): the soul is malleable, or plastic, and we can train the memory by repeating certain ideas. In Plato, a more mystical note is introduced – the reincarnated soul already knows everything, if it could but wake up from its slumber, so new insights are really a form of recollection of Who We Really Are. If we wake up, he says in the Phaedo, then our soul will return to the mansion of its divinity.

commandingcosmosorigIt is Aristotle, however, who sees the imagination as key to soul-craft. In some elliptic remarks in De Anima, he says that it’s impossible to think without images. So the imagination, or phantasia, is crucial to all forms of thinking. The imagination is a two-way ladder – it takes sensory information from the material world and spiritualizes it into the ideas of the spiritual or intelligible world. It also takes ideas from the spiritual realm and materializes them into symbols and stories which rouse our emotions. Memory is central to this spiritual alchemy – it is the storehouse from which the imagination constructs its stories or movies. Aristotle’s conception of the imagination would be hugely influential on Christian and Sufi mysticism.

The mystical visualization of the Mind Palace

St Augustine, who’d studied the mind-palace memory technique when he was an orator, develops the mystic metaphor of the soul as mansion in his Confessions . ‘Narrow is the mansion of my soul, oh Lord’, he declares. ‘Enlarge it, that you may enter it.’ He is connecting, of course, the Greek tradition of soul-as-mansion with the beautiful image of Jesus: ‘In my father’s house are many mansions’ (John 14:2).

For Augustine, the interior journey into memory is central to this expansion of the soul-mansion. In Book X of his Confessions, which I think is one of the most beautiful things in all western culture, he writes this – it makes me think of Morpheus and Neo in their white room:

I come to the fields and spacious palaces of my memory, where are the treasures of innumerable images, brought into it from things perceived by the senses…When I enter there, I require what I will to be brought forth, and something instantly comes; others must be longer sought after, which are fetched, as it were, out of some inner receptacle; others rush out in troops, and while one thing is desired and required, they start forth, as if to say, “Is it perchance I?” These I drive away with the hand of my heart, from the face of my remembrance; until what I wish for is unveiled, and appears in sight, out of its secret place.

This is a wonderful description of the mind-palace as used by Greek orators (Augustine was trained as an orator). Man is the curator of his soul-mansion, which he fills with priceless images. But this could lead to pride – we are the lords of our self-made mansions, we are the masters of interior design! But St Augustine warns us not to be proud – we didn’t make the mansion, we’re a guest in our own souls. We need to seek the Lord in our minds and memories, which is not easy, because He is transcendent to our human imagining.

And our soul-mansion is not in great shape, in Augustine’s imagination. It’s ruined, locked up, covered with cobwebs, filled with trash, crawling with vermin. In his memory-journey, Augustine goes back generations to Adam’s original fall, when humans were expelled from the Edenic central courtyard of the mansion. We need to repair the mansion and tidy it up to make it an abode fit for its maker once again. But attempts at DIY are not sufficient, says Augustine. We need Jesus to repair our wonky mansions.

Around this time, Jewish mystics begin to use the metaphor of a journey through mansions as a form of occult visualization. There’s a whole body of Jewish mystical literature from the first century AD (when the Jerusalem Temple was destroyed by the Roman Army), called hekhalot or mansions, in which the mystic imagines an inner temple, and journeys through seven mansions until they come to the throne-room, the deepest part of the soul. This method is passed down into the medieval tradition of Kabbalah – the Zohar, for example, is a visualized journey through the seven palaces of heaven and the seven palaces of hell.

A similar method appears in Sufi visualizations, in the mystical treatises of Ibn Arabi and others, who picture heaven as a garden with seven courtyards. Ibn Arabi, following Averroes and Aristotle, sees the imagination as a spiritualizing faculty which converts the memory of sensory data into ideas and symbols. Sometimes that alchemy happens passively and involuntarily, as in dreams (I don’t know about you, but I often find myself wandering through a dream-city in my sleep). But we can develop an ‘active imagination’, learn how to dream consciously, as it were, using visualization.

This technique and the metaphor of the mansion passes into Christian mysticism, where its most beautiful expression is St Teresa’s Interior Castle, in which the reader moves through seven mansions before meeting the Lord and uniting with Him in ecstasy. For a Renaissance magi like Giordano Bruno or Ramon Lull, meanwhile, the ‘mind palace’ is both a memory-technique and an occult method for connecting the soul to God (Frances Yates’ The Art Of Memory is a useful resource for this).

Soul-craft in the arts

Now, you recall that the ‘mind palace’ technique is first associated with a poet, Simonides. His genius, it was said, united the arts of philosophy, poetry and painting, because he painted the soul with poetic images, in a way that ethical philosophers would find useful as a means of character-building. From the Middle Ages onwards, we find the idea of crafting the soul with imagination and symbolism appearing in poetry, painting and architecture.

As the historian Frances Yates puts it, this idea is the key to so much of the greatest western culture. Dante’s Divine Comedy, for example, could be seen as a form of soul-craft – a visualized journey through the nine circles of Hell, the seven terraces of Purgatory and the nine circles of Heaven, with various striking emblems of vice and virtue to memorize along the way. To read it is to expand and encode one’s soul. The poem is what Ted Hughes called a ‘big dream’ – psycho-technics for the tribe.

The Divine Comedy is the greatest example of this sort of soul-craft, but there are many others, like the Pearl poem, where the poet, in a dream, travels to see the New Jerusalem, and connects his tribe to that vision.

Many of the greatest Medieval and Renaissance paintings can also be seen as a form of imaginative soul-craft. Raphael’s School of Athens, for example, is imprinted on my soul (through endless gawping at the poster of it on my wall). It’s a portal between the sensory and the spiritual world, connecting us to Raphael’s ideal city, where the philosophers stay in our memory as emblems of virtue. My favourite paintings of the Renaissance are pictures of ideal cities in which angels descend to communicate with us – this is a symbol of the imagination itself, the daemonic messenger between the sensory and the spiritual realms.

The Seven Virtues, from the church of Santa Maria Novella in Florence

Medieval and Renaissance architecture is also a form of psycho-technics. The Venerable Bede speaks of how a saint travelled to Italy, sees a beautiful church filled with images, imprints it on her memory, and then gets masons to build a copy in England, painted with colorful images of the saints and Passion. ‘Thus all who entered the church, even those who could not read, were able to contemplate the dear face of Christ and His saints, even if only in a picture’. It’s not surprising there is an association between masons and magic: churches and cathedrals expand the souls of those who frequent them.

Psycho-technics in the modern era

In the early modern era, I’d suggest, we lost the ancient concept of phantasia as a key cognitive capacity. Fantasy became delusion, the enemy both of Scripture and the scientific method. But the idea of the soul as mansion survived in some poetry, in the Metaphysicals for example, like Thomas Traherne, who describes the soul as ‘a cabinet of infinite value’; or Keats, who compared the soul to a ‘mansion of many rooms’, and who suggested the universe is a ‘vale of soul-making’; or Blake, who spoke of cleansing the ‘doors of perception’, and who devised his own unique graphic poetry to engrave on his audience’s souls.

The idea of the close link between imagination and memory is particularly rich in Wordsworth’s Prelude. Where in the Middle Ages people would imprint the memory of palaces or cathedrals onto their soul, Wordsworth imprints the memory of peaks and vales, and creates an inner Lake District which he can visit.

743913More recently, Ted Hughes strived to preserve the ancient tradition. He wrote, in his essay Poetry in the Making, ‘In our brains there are many mansions, and most of the doors are locked, with the keys inside’. Imagination unlocks these doors, connecting the outer world of sense with the inner world of spirit. Hughes spoke (in an essay on Keats) of poetry as a form of medicine, a ‘healing energy’, which acts on the auto-immune system. He’s quite right – what science calls ‘the placebo response’ is really the imagination, it connects the mental or spiritual world with our nervous and auto-immune system, and it can cure or kill us.

Hughes also understood that myth, metaphor and symbolism are ways of organizing the psyche’s otherwise inchoate energy – psycho-technics, in other words. The Big Dreamers, like Dante and Shakespeare, are psycho-tects who expand human consciousness, creating vast mythical structures to give our souls shape. Yet we are losing the myths, Hughes warns, and our inner lives are becoming impoverished as a result. The doors are closing. We’ve become overly-reliant on empiricism and rationalism, we equate the material with the real, and the invisible with the unreal.

Perhaps, though, one still sees signs of the spiritual conception of phantasia in pop culture (intelligent culture is far too intellectual and contemptuous of the spiritual). I see glimmers of it in fantasy and comic book culture, particularly the work of Allan Moore, whose series Promethea is a comic book exploration of Kabbalah, in which stories, ideas and archetypes exist in a spiritual realm called the Immateria. When we read or imagine a story, Moore suggests, we connect to this realm and channel the archetypes. Art is a form of magic, bringing down ideas and symbols from the Immateria and actualizing them in the material realm.

Promethea

I see the idea of the soul as a memory-mansion or memory-theatre in cinema too, particularly the films of Christopher Nolan like Inception, or Michel Gondry’s Eternal Sunshine of the Spotless Mind, or Birdman, and particularly What Dreams May Come. I see it in some of the incredibly immersive virtual cities found in games like GTA V and Assassin’s Call, and the virtual palaces of Minecraft.  And in general, the internet seems to me an enormous virtual city,  a Psychopolis or Infopolis, in which we construct vast memory-palaces of information and dreams.

The Utopian Imaginary, or Castles in the Sky

Finally (well done for getting this far), let me just talk briefly about phantasia and politics. What we’ve been discussing, this art of mnemo-technics and psycho-technics, has a political dimension too. It’s not just an interior exercise – some magi attempt to bridge the interior and exterior, the spiritual and the political.

You remember how the mind palace technique was originally used by poets and orators to memorize poems and speeches? Well, a similar sort of visualization-technique is at the heart of Utopian rhetoric – the prophet visualizes an image of an ideal city, and then inspires people to build it. In this sense, rhetoric is a sort of mysticism turned outward. This is the Utopian Imaginary, the use of phantasia in politics.

There is a close connection between the mind palace memory technique, and Utopian political philosophy. The poet-philosopher imagines an ideal city, a ‘castle in the air’ as Ernst Bloch put it – Plato imagines the Republic, for example, or Jesus imagines his New Jerusalem, or St Augustine imagines his City of God, or Tomasso Campanella imagines his City of the Sun, or Martin Luther King imagines his multicultural future-city. And then they describe this city in speech, paint a picture of it, plant the seed of it in the febrile imaginations of their followers, so they sacrifice themselves to make it real. ‘Thy Kingdom Come’, as Christians put it.

It can have beautiful results, but it can also be horrific – because people get so entranced by their vision of the future, they lose all reason, and all compassion for those in their way. We only have to look to Syria to see how murderous the Utopian Imaginary can be.

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Here’s my newsletter round-up of interesting links (you can sign up in the box on the top right of the homepage)

Last newsletter I moaned that the BBC never has any programmes about religious ecstasy. Well, the cosmos loves to laugh at us – two days later, radio 4 broadcast this excellent programme on, yes,  ecstatic experiences. It was made by John McCarthy, the journalist who spent several years in captivity in Lebanon, and who had an ecstatic experience while imprisoned. He interviews psychiatrists, ecstatic joggers, and considers the near-death experience of the lead-singer of Spiritualized. Fantastic stuff.
Last week’s guest on Desert Island Discs was the incredibly gifted actor Mark Rylance, who turns out to be a Jungian animist with a fondness for the I-Ching.
John Gray is speaking on freedom at the LSE on Wednesday, if you’re in London.
Poignant article from Oliver Sacks, facing terminal cancer, and still working on ‘several books’. He’s written five since he was diaognosed. What a lovely, lovely human being. Here he is as a wild young biker.
Should first-world humanitarian agencies bring in therapy services for crisis-hit populations in developing countries who might be suffering from PTSD, or is that an inappropriate export of a western medical construct? The Guardian considers.
Alex Ross, the New Yorker’s music critic, considers the avant garde influences on Bjork.
Also on the music tip, here’s a marvellous documentary about Carole King.
Here is a Radio 3 Free Thinking programme about mindfulness and Zen, with Mark Vernon and Chris Harding among the guests.

Has psychiatry silenced God? Here’s a discussion from Edinburgh’s book festival, including members of the ‘Hearing the Voice’ research project at Durham’s Centre for the Medical Humanities.

Adult suicides in the UK in 2013 were their highest level for 10 years.  And a new report looks at hundreds of suicides by mentally ill people confined in prisons or mental health facilities, and concludes most were easily avoidable if staff were better trained in mental health.
And finally, best moment of the Oscars last night – Graham Moore, who won best adapted screenplay for the Imitation Game, used his speech to talk about how he tried to kill himself when he was 16, and to reassure those teenagers watching, if they also feel weird and like they don’t belong, that they do.
See you next time,

Jules