I attended a seminar on wonder at the Centre for Medical Humanities in Durham last week. This post comes from our discussions there. Thanks to all the participants and to Martyn Evans for a great day.
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When I was six, my best friend Joe and I could give ourselves head-rushes by contemplating the size of the universe. We let our imaginations rise from the Earth, to the Solar System, to the Milky Way, and then stretched our imaginations as far as they would go to comprehend the universe. Then we’d wonder what was beyond that, and for a second we’d feel a sort of dizziness at the mystery in which we found ourselves.
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A few months back I was giving a philosophy workshop in a mental health charity. It was one of my less popular events - only one person turned up, a Romanian man who had recently moved to the UK and was finding it tough. We talked about Socratic philosophy, about the idea of engaging your inner voice in a rational dialogue, and the man (let’s call him Anghel) quietly told me that he heard voices.
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How do you fit experiences of ecstasy, awe, wonder, the Sublime, or the Numinous into a materialist paradigm, without reducing or devaluing such experiences? With difficulty.
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I was up in east Scotland on New Year's Day, and found myself walking along a path called the John Muir Way. A few days later, a book I was reading mentioned a famous naturalist called John Muir, so I looked him up. It turns out John Muir was a father of modern conservationism, and the founder of many of California’s national parks. He is also a perfect specimen for my research into ecstatic experiences in nature.
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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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In my research into ecstatic experiences, I've become interested in the idea of poetry as a door to transcendence. Has our imagination withered as scientific materialism became the dominant world-view? Have we lost poetry's subtler way of knowing in our desire for quantifiable and testable facts? Can we get it back?
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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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Jeanette Winterson was walking through Amsterdam ‘one snowy Christmas, when the weather had turned the canals into oblongs of ice’. She says: ‘I was wandering happily, alone, playing the flaneur, when I passed a little gallery and in the moment passing saw a painting that had more power to stop me than I had power to walk on...What was I to do, standing hesitant, my heart flooded away?...I fled down the road and into a bookshop.’
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Here's Christopher Hitchens being slightly less pugnacious than usual:
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It’s odd how many academic disciplines grew out of the study of trance or ecstatic states. Now I know what you’re thinking. ‘Bloody hell, Jules is off on ecstasy again’. But hear me out, I promise I won’t be long.
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We all love a bit of ecstasy, don’t we? Not the drug (though that’s a form of ecstatic experience) but, more broadly, those moments of expansion, elation and awe we sometimes feel, when our heart-strings seem to vibrate in harmony with the universe, when the vast, black and empty cosmos seems suddenly to radiate with love. We’re all into that, yeah?
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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’m going to a Christian festival this weekend. Let me say that again, just to make sure I heard myself properly. I’m going to a Christian festival this weekend. I..I’m doing what?? Believe me, it’s as strange for me as it is for you. The worst part is I think I might actually enjoy it. This is what happens when you research ecstatic experience. Eventually, like Howard Moon among the yetis, you can’t help but join the dance.
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I, like many other people (at least 15% of the adult population and two thirds of all children, according to the latest psychiatric research), have ‘out-of-the-ordinary' or 'psychosis-like experiences’, where I feel connected to an external supernatural force - or God, as I call Him.
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Is it possible to for a professional sports team to put character before external success? I visited Saracens rugby club to find out.
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Imagine, if you will, the scene. The Enlightenment has defeated Religion, and its various champions meet to carve up the vanquished enemy’s territories. Philosophy takes the chair: ‘Right then, settle down everyone. Thank you. Now, let’s see...Religion used to offer ethics and laws.
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For this week's newsletter, I offer you three varieties of ecstasy. First, the historical variety. I interviewed Bernd Bosel, a philosopher and historian of 'enthusiasm', and we discussed how the Enlightenment tried to marginalize and pathologise ecstatic experience. Try a dose of that here.
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As you know, I’ve been researching the Welsh revival of 1904 and, more broadly, the place of ecstasy in modern culture. On Tuesday, I drove to Cwmbran in the south of Wales, where something called the Welsh Outpouring has broken out. I wondered if the Outpouring was the beginning of a new Welsh revival, so off I went to Cwmbran, like a storm-chaser.
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Next week, I’m off to Wales. First, I’m going to Cwmbran, where something is happening called ‘the Welsh Outpouring’. In April, when a young pastor called Richard Taylor was preaching, the congregation felt filled with the Holy Spirit, there were tears, shouts, groans, and this started to happen every evening.
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Laura Marling’s new album, Once I Was An Eagle, is that rare pleasure - an album to which you listen all the way through, and then want to start again at the beginning. There are only one or two albums like that a year, for me at least. Fleet Foxes’ debut album was one such.
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At the moment I'm researching the cultural practices of ecstasy in the 20th century, which has given me the excuse to read some fine books on the history of pop music. The latest is Matthew Collin’s Altered State: The Story of Ecstasy Culture and Acid House, first published way back in 1997 and since updated. It's a bravura piece of historical journalism.
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While I was writing Philosophy for Life, I lived with three friends in a church in North London. We discovered that our land-lady, who we never met, was Sister Bliss, the DJ and one third of the dance supergroup Faithless.
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I’m in Holland again, this time in Utrecht, where yesterday I did a three-hour workshop at the University of Humanistic Studies. It was gratifying to have lots of bright students scrutinising my ideas, though also grueling in so far as the students very intelligently saw the limitations of Stoic philosophy.
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Big day today. I’ve finally finished my report on grassroots philosophy groups, which you can download here: Connected Communities- Philosophical Communities.
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A global bank's reputation is at rock bottom after a string of money-laundering scandals, fraud cases, and government bail-outs. A new CEO is appointed, with a mission to clean up the bank’s profile. He introduces a ‘five point ethics plan’, including strengthened risk controls, more enlightened incentives for bankers, an 'ethics hot-line', and a huge ethics training programme for the company’s 300,000 employees - arguably the biggest ethics training initiative in the history of American business.
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