A-Comparative-Study-on-the-Impact-of-Mystical-Experience-

Quintessence: E-Journal for the Integration of Theology in the Arts and Sciences Quintessence, (January, 2015), Volume I, Issue 1 A COMPARATIVE STUDY ON THE IMPACT OF MYSTICAL EXPERIENCE ON WORLDVIEW, SELF-ACTUALIZATION, AND TOLERANCE IN THE EASTERN ORTHODOX AND ISLAMIC TRADITIONS by The Right Reverend Doctor Andrew (Vujisić), FRAS, FRSA, FRSPH, MRSSAf, MRSNZ, CFT Lord of St John and Castlerigg upon Derwentwater (UK 2013) Ancient Seat of The Earls of Derwentwater The Viscounts Langley The Barons Dyvelstone and Tynedale Also, Baron of Clanmorris in County Mayo (I 2014) Baron of Dunster in Somerset (UK 2014) Lord of the Manor of Deandraw in Alston Moor (UK 2014) QUALIFICATIONS Advanced Diploma in the Study of Religion, University of Cambridge, UK Professional Certificate in [Executive and Transformational Life] Coaching, University of Cambridge, UK Th.D (in Practical Theology), University of South Africa, ZA Ph.D (in Applied Linguistics), Rhodes University, ZA Ph.D., a.b.d (in General Psychology), Northcentral University, US D Min (in Family Therapy), Southern Christian University, US M.A Ed (in Teaching English-as-a-Second Language), University of Phoenix, US S.T.L (in Orthodox Theology), St Sophia Ukrainian Orthodox Seminary, US B.A (in Humanities), Thomas A Edison State College, US ABSTRACT This study highlights the similarities and differences between the mystical traditions of Eastern Orthodox Christianity and Islam in terms of theory, method, practice, and outcomes The purpose will be to compare and contrast the respective prototypes of spiritual ascendancy and mystical experience in these two world religious systems and to review, summarize, analyze, and synthesize, using a comparative and transcendental phenomenological approach and methodology, their historically documented outcomes and effectiveness in transcending the mystic’s experiencings of worldview in relation to ontology, explication, prediction, axiology, praxeology, epistemology, and metapoiesis These define a precise and consistent context for the interpretation of questions related to: (a) models of reality, the past, and the future; (b) theories of values, actions, and knowledge; and moreover, (c) the transcending of nature and nurture and the creation and re-creation of worldview, i.e., phronema in Eastern Orthodoxy, or altatawwur al-Islami in Islam, through existential choice and/or volition Ultimately, the practical impact of the Eastern Orthodox and Islamic mystical experience on the development of worldview, and the enhanced possibilities for self-actualization and interreligious and/or intercultural understanding and tolerance, are discussed Key Words: Ahwāl [spiritual states], al-Nūr al-Muhammadiyyah [Muhammadan Light], al-tatawwur al-Islami [Islamic worldview], al-fanā’ [annihilation of selfcentric ego], askesis [asceticism], enosis [union], Hesychasm, hesychia [quiet stillness or focus], maqāmāt [stations], nepsis [watchfulness], nous [apperceptional power of the psyche], phronema [Eastern Orthodox worldview], qalb [spiritual organ of cognition], tasawwuf [Sufism], ridā [quiet satisfaction], Taboric Light, theosis [ontological divinization] ii TABLE OF CONTENTS Abstract …………………………………………………………………………………… Key Words………………………………………………………………………………… Contents…………………………………………………………………………………… CHAPTER I: INTRODUCTION…………………………………………………………… 1.1 Rationale and Background………………………………………………………… 1.2 Framework………………………………………………………………………… 1.3 Research Problem………………………… 1.4 Thesis Statement…………………………………………………………………… 1.5 Purpose of the Research…………………………………………………………… 1.6 Limitations………………………………………………………………………… 1.7 Delimitations……………………………………………………………………… 1.8 Research Design and Methodology………………………………………………… 1.9 Definitions………………………………………………………………………… 1.9.1 Worldview…………………………………………………………………… 1.9.2 Self-Actualization…………………………………………………………… 1.9.3 Tolerance…………………………………………………………………… 1.10 Epilogue…………………………………………………………………………… ii ii iii 1 2 3 4 5 5 6 6 7 8 8 9 9 10 CHAPTER II: EASTERN ORTHODOX AND ISLAMIC MYSTICISM ………………… 2.1 Mystical Experience in Eastern Orthodoxy……………………………….……… 2.1.1 Origins and Development…………………………………………………… 2.1.2 Hesychastic Theory and Practice…………………………………………… 2.2 Mystical Experience in Islam……………………………………………………… 2.2.1 Origins and Development…………………………………………………… 2.2.2 Sufistic Theory and Practice…………………………………………… 2.3 Conclusion………………………………………………………………………… 11 11 13 14 18 20 22 27 CHAPTER III: METHODOLOGY………………………………………………………… 3.1 Paradigm…………………………………………………………………………… 3.2 Framing the Study………………………………………………………………… 3.3 Methodology……………………………………………………………………… 3.4 Limitations of the Methodology…………………………………………………… 3.5 Conclusion………………………………………………………………………… 29 29 30 31 31 32 CHAPTER IV: THE PHENOMENOLOGICAL REDUCTION PROCESS……………… 4.1 Significant Statements……………………………………………………………… 4.2 Themes and Meaning Units………………………………………………………… 4.3 Textural and Structural Descriptions……………………………………………… 4.4 Combined Textural-Structural Descriptions……………………………………… 4.5 Conclusion………………………………………………………………………… 34 34 34 35 36 56 CHAPTER V: PATTERNS OF INVARIANCE………………………………………… 37 5.1 Creative Synthesis………………………………………………………………… iii 37 5.2 5.3 5.4 5.5 5.6 Implications………………………………………………………………………… Worldview………………………………………………………………………… Self-actualization…………………………………………………………………… Tolerance…………………………………………………………………………… Conclusion………………………………………………………………………… 38 40 42 44 46 Bibliograpy………………………………………………………………………………… 49 APPENDICES A Table 1: Worldview Englightenment Continuum Scale……………………………… iv 64 B C D E F G H I Table 2: Steps and Experiences in Katharsis………………………………………… Table 3: The Maqāmāt………………………………………………………………… Table 4: The Ahwāl’………………………………………………………………… Table 5: The Phenomenological Reduction Procedural Details……………………… Table 6: Significant Statements……………………………………………………… Table 7: Theme and Meaning Units…………………………………………………… Table 8: Combined Textural and Structural Descriptions…………………………… Table 9: Creative Synthesis…………………………………………………………… v 66 69 72 74 77 82 89 93 CHAPTER I: INTRODUCTION Mystical experience in Eastern Orthodox Christianity and Islam, as in other world religions, is primarily phenomenological in nature, i.e., it is based upon existential experience (Al-Qushayri, 2007; Vlachos, 1997; Vujisić, 2009) The methods are heuristic, in that the aspirant, in both traditions, moves through a series of phases or degrees of progress beginning with initial repentance, and subsequently advancing through a purification process that leads to hesychia (quiet stillness) or ridā (quiet satisfaction), culminating in the apex of: (a) enosis, commonly called theosis in Eastern Orthodox Christianity, i.e., union or ontological divinization; or (b) al-fanā’, i.e., self-annihilation in Islam (Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Solihu, 2009c; Vujisić, 2010) Both are equated with transcendence and the attainment of infinite bliss and ecstasy, knowledge, and perception or apperception, i.e., awareness and self-awareness (Abdel-Kader, 1954; 1962; Al-Ghazali, 2000; Behr-Sigel, 1992; Nasr, 2008) The processes, or mystical approaches to spiritual ascendancy that are employed, propaedeutically suggest the possibility of patterns of ‘invariance’, (i.e., the principle that characterizes a broad range or regularities in the theory, method, practice, outcomes, and indeed, essence), of these experiential prototypes, in spite of the obvious differences in religious doctrine (Bouton, 2004; Solihu, 2009c) Ultimately, the Eastern Orthodox and Islamic processes call for the acquisition of self-knowledge and the transcendence of the aspirant’s worldview, which is a synthesis of nature, nurture, and existential choice and volition The outcomes in both traditions are revealed through the self-actualization of the aspirant and his/her transformation to full personhood and humanity, which is manifested in healthy 1 relationships with the world and others (Chrysostomos, 1994; 2007; De Marquette, 1949; Desmond, 1980; Ibn Khaldūn, 1989; Solihu, 2009c) 1.1 Rationale and Background The justification for a comparative and transcendental phenomenological investigation on the impact of Eastern Orthodox and Islamic mystical experience on worldview, selfactualization, and interreligious and/or intercultural understanding and tolerance is therefore robust (Bouton, 2004; DiLeo, 2007) In reaction to the ever-increasing compartmentalization and fragmentation of Western civilization, and moreover, the generally perceived inevitability of an East-West culture ‘clash’, interest abounds in the West regarding the methods of holistic inner healing and transcendence promoted by the mystical traditions of spiritual ascendancy of the East, including Eastern Orthodoxy and Islam (Chrysostomos, 2007; DiLeo, 2007; Gavin, 1962; Vlachos, 1997; Vujisić, 2009) Therefore, the potential impact of these two mystical traditions on worldview, self-actualization, and ultimately, interreligious and/or intercultural understanding and tolerance is a significant and relevant matter for investigation The comparison and contrast of these methods of spiritual ascendancy, (i.e., the search for patterns of invariance), can assist in identifying and synthesizing the ‘essence’ of the reported mystical experiencings (Moustakas, 1994; Van Heuveln, 2000) This can provide information and data that may assist in disentangling the mystery related to the quintessential embodiment of these experiences, and their impact on worldview and self-actualization (George, 2006; Gimello, 1983) Moreover, the very identification of invariance itself, and the analysis and synthesis of the essence, can serve to promote deeper interreligious and/or intercultural understanding and tolerance 2 1.2 Framework A growing body of scientific research suggests a robust and consistent positive relationship between mystical experience and spirituality, worldview, self-actualization, and interreligious and/or intercultural understanding and tolerance (Chrysostomos, 2007; Heylighen, Joslyn, & Turchin, 1995; Vujisić, 2009; 2010); and indeed, the last two decades have stood at the interface of this new realization and consciousness (DiLeo, 2007; Richards & Bergin, 1997; 2000) Consequently, support has grown for a more holistic approach, that includes mystical experience, in the understanding of worldview, self-actualization, and interreligious and/or intercultural understanding and tolerance, and researchers have begun to explore mystical experience and spirituality as one of the possible dimensions of the cognitive, emotional, behavioral, interpersonal and psychological facets that make-up the individual (Corsini & Wedding, 2000; McCullough, Larson, & Worthington, 1998; Richards & Bergin, 1997; 2000; Vujisić, 2009) Although correlations between mystical experience and worldview, selfactualization, and interreligious and/or intercultural understanding and tolerance have been recognized in many ancient and modern cultures throughout the world, the historical schism between religion and science in the West, has not fostered a favorable atmosphere for the study, examination, development, and/or proposal of multidisciplinary integration paradigms (Chrysostomos, 2007; Vujisić, 2010; Walsh, 2000) Mystical experience is intrinsically bound to Hesychasm in Eastern Orthodoxy (Chrysostomos, 2007; Harton, 1963; Romanides, 2004; Vlachos, 1997); and to Sufism, in Islam (Rizvi, 1988; Siraj ed-Din, 1987) Therefore, a synopsis of the theory and practice of spiritual ascent in these two traditions, and the potential impact of mystical experience on worldview, self-actualization, and interreligious and/or intercultural understanding and toleration are presented 3 1.3 Research Problem As uneasy geopolitical neighbors, Eastern Orthodoxy and Islam have had a tense and confrontational history, which has not been conducive to the promotion of mutual knowledge and understanding In opposition to the potential for the development of tolerance through contact and interaction, mutual vilification, demonization, and intolerance, culminating in persecution and violence, have frequently resulted Adherents of Eastern Orthodoxy and Islam are often reluctant to recognize even the possibility of invariance between the two religious systems in terms of theory and practice, and there is little or no agreement as to that which constitutes the ‘essence’ of spirituality Moreover, mystical method, experience, and outcomes are often seen in terms of binary opposition and are a source of contention and polemics rather than commonality In such an atmosphere of polarization, intolerance is nurtured and grows, fostering an atmosphere of emotional and emotionalized thinking, in which fanaticism is fostered and engendered in predisposed individuals due to dysfunctional internal working models, or preverbal relational schematas (cf Baldwin, 1992; Baldwin, Fehr, Keedian, Seidel, & Thompson, 1993; Briere & Scott, 2006) The problem is self-evident; mystical experience in the two prototypes of spiritual ascendancy, which by virtue of its very nature and purpose is directed toward transcendence, becomes itself the stumbling block to transcendence, self-actualization, and interreligious and/or intercultural understanding and tolerance This intolerance paradigm may also now be projected and compared with the ever-increasing polarization of Western Christendom and Islam 4 1.4 Thesis Statement In this investigation, it is theorized that upon highlighting the similarities and differences between the mystical traditions of Eastern Orthodoxy and Islam, significant patterns of invariance will become evident Additionally, it is hypothesized that upon review, summarization, analysis, and synthesis of the units of theme and meaning related to the outcomes and effectiveness of mystical experience in transcending the mystic’s experiencings of worldview, patterns of invariance will be found that will suggest compatible paradigms of transcendence and enhanced possibilities for self-actualization, leading to increased possibilities of interreligious and/or intercultural understanding and tolerance Ultimately, it is postulated that the description of the meanings and essences of the experiencings that will be constructed, are analogous 1.5 Purpose of the Research This research highlights the similarities and differences between the mystical traditions of Eastern Orthodox Christianity and Islam The purpose is to compare and contrast the respective prototypes of spiritual ascendancy and to review, summarize, analyze, and synthesize outcomes and effectiveness in transcending the mystic’s experiencings of worldview The practical impact on the development of worldview, and the enhanced possibilities for self-actualization and interreligious and/or intercultural understanding and tolerance, are discussed This can lead to a greater understanding of the function of esoteric interpretation of mystical experience in the context of wider exoteric experiences 5 establishes a real connection with the rest of Allāh’s creation  All human goals and aspirations are unified Al-Attas, 2010; Muhaya, 1993  The mystic’s heart, purged of his/her egotistic being, is lost in the contemplation of Allāh, and perishes in the majesty of Allāh Muhaya, 1993  Such have achieved transcendent reality and have annihilated themselves to become one with the ONE, through the vision of al-Nūr al-Muhammadiyyah and the acquisition of al-tatawwur al-Islami Muhaya, 1993; Solihu, 2009c  The awareness and consciousness of the lover is completely dissolved in the Beloved Muhaya, 1993; Nasr, 2008  From the experiencings of al-Fanā’, and the intrinsic unity and oneness in Allāh of everything that exists, flow love, tolerance, moderation, peaceful coexistence, unity, solidarity, and mutual responsibility Al-Ghazali, 2000 (“Table 6 Continued”)  Differences, disagreements and divisions among wo/men, and their ideologies are illusory; they only come into existence when limited vision and biased perspectives are unable to see the true spiritual al-haqīqa Nasr, 2008; Nicholson, 2012  Since differences are illusory, the differences between creeds and cultures are also superficial, and ultimately absurd Muhaya, 1993; Solihu, 2009c  Through al-Fanā’, and in the hāl of sahw, the mystic obtains al-tahqīq, or selfactualization, and can then provide service to others, and become the ‘slave of the One and the servant of the many’ Muhaya, 1993; Solihu, 2009c 81 APPENDIX G: THEMES AND MEANING UNITS 82 Table 7: Themes and Meaning Units Themes and Meaning Units Evidence in Text (1) Self-Concept and Ontological Separation Eastern Orthodox Source  The darkening of the nous creates a false image of the self, based upon the subjection of the nous to the body and identification of the nous with reason Vlachos, 1991; 1992; 1993; 1994; 1997  The fallen condition of the nous results in separation from the experience and presence of God Vlachos, 1991; 1992; 1993; 1994; 1997 Islamic (2) Reality and Spiritual Cognition  A false image of the self results when the self is identified with the body’s motor motives, i.e., propensities and impulses; and through satanic influence, the spirited and appetitive powers of the soul rebel against the aql, or the soul’s rational power and first knowledge Al-Ghazali, 2000  The disharmony results in separation from the knowledge, experience, and presence of Allāh Al-Ghazali, 2000 Eastern Orthodox  Reality is beyond the perception of the senses Vlachos, 1991; 1992; 1993; 1994; 1997  The nous, (i.e., the apperceptional power of the psyche, or soul), through which spiritual reality is perceived, has been darkened through sin, resulting in spiritual Vlachos, 1991; 1992; 1993; 1994; 1997 83 blindness  [T]he purification of the nous by Divine grace, which consumes the ‘heart’ like fire, noetically reveals the true self, or ‘eye of the heart’ to the aspirant, and effectuates the birth of the Logos within the nous Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Vlachos, 1991; 1992; 1993 Islamic  The apprehension of phenomenal and spiritual realities is transcendental and supersedes the ability of the senses and mind Al-Ghazali, 2000  The qalb, which is the supersensory organ of spiritual cognition, must be cultivated through struggle and activated in order to obtain spiritual knowledge Al-Ghazali, 2000  Balance is restored, and the true nature of the qalb, or self is discovered, together with purpose and happiness, through tasawwuf, or Sufism Al-Kalabadhi, 1977; Martin, 2004; Smith, 1973; Solihu, 2009c (“Table 7 Continued”) (3) Purification Eastern Orthodox  The ultimate goal of spiritual ascendancy and mystical experience in Eastern Orthodoxy is then the purification of the ‘heart’ through contemplative prayer and the uprooting of passions and the renewal and enlightenment of the darkened nous, in order that it might return to God, and behold the uncreated Light, activating the intoxication of the spirit and ecstasy of the mind Telepneff & Chrysostomos, 1990; Varvatsoulias, 1996; Vlachos, 1991; 1992; 1993; 1994; 1997; 2000  The purgative stage involves kenosis, or the emptying of the self, and ultimately, ‘dying to self’; it is the purification from sin, sensuality, and the self-centric ego and will, and separation from the world and movement toward the eternal reality of God, which precedes illumination Zacharias, 2006; 2008; Vlachos, 1992 Islamic  The first stage occurs when the aspirant’s will and self-centric ego are destroyed through 84 Muhaya, 1993 contemplation, and every movement or act of the mystic becomes a manifestation of the movements of his/her murshid, or spiritual director  (4) Perfection This stage concerns the active life, and requires perseverance in moral training through an ascetic lifestyle over against natural inclinations and desires, which disrupt the path of spiritual ascendancy Al-Ghazali, 2000; Muhaya, 1993 Eastern Orthodox  The transition from the purgative phase to the illuminative phase occurs when virtues offset vices, and the grace of God begins to bear fruit within the heart of the aspirant in terms of the acquisition of virtue Clendenin, 1994; 1995; Vlachos, 1992  This vision [i.e., theoria] is the vehicle through which spiritual knowledge is attained, and is related to the inner essences, or principles, of created beings Vorpatrny, 2001  Theoria completes the purification of the nous by Divine grace, which consumes the ‘heart’ like fire, noetically reveals the true self, or ‘eye of the heart’ to the aspirant, and effectuates the birth of the Logos within the nous Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Vlachos, 1991; 1992; 1993  Theoria is the illumination of the nous and is accompanied by the experiences of gnosis and diakrisis, or ‘discernment’, which refers to the spiritual gift to discern inner states Nikodemos & Makarios, 1983; Vorpatrny, 2001 (“Table 7 Continued”) Islamic  (5) Unitive Experience The second stage commences after the perfection of the first, and involves the eradication of all pleasures, gratifications, and fulfillment, especially, but not only, the enjoyment of fulfilling religious duties and exercises; this leaves nothing, (i.e., no obstacles, between Allāh and the mystic), only the experiences (or flashes) of ahwāl, which are the first revelations of the energies and essences of Allāh, the self, and the world Muhaya, 1993; Solihu, 2009c Eastern Orthodox  In [theosis] wo/man becomes divinized[;] [s]/he beholds and 85 Cyprian, 1995; Vlachos, 1992; 1993; 1997 approaches the uncreated Light, which is achieved through a noetic vision of the Divine Being in the form of His uncreated energies  [The vision of the Tabor Light], is an expression of noesis, i.e., insight, and is focused on the present or ‘now’, as opposed to the past or future; it is present-moment mindfulness Chrysostomos, 2000a; 2000b; 2007; Lossky, 1944  It, [i.e., theosis], enables free will and conscious choice over determinism Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Lossky, 1944; Vlachos, 1991; 1992; 1993; 1994; 1997; 2000; Vujisić, 2009  [Theosis], is photismos, i.e., a light that permeates all things, especially inner darkness, and is called the Tabor light Chrysostomos, 2000a; 2000b; 2007; Lossky, 1944; 1985 (“Table 7 Continued”) Islamic (6) Knowledge and Discernment Abdel-Kader, 1954; 1962  The third and final stage [of alFanā’] involves losing consciousness of everything, even mindfulness of union with Allāh  The aspirant’s physical body remains, but his/her faculty of rational perception passes away, and s/he loses individual awareness Al-Ghazali, 2000; Muhaya, 1993; Solihu, 2009c  Such have achieved transcendent reality and have annihilated themselves to become one with the ONE, through the vision of al-Nūr al-Muhammadiyyah and the acquisition of al-tatawwur alIslami Muhaya, 1993; Solihu, 2009c Eastern Orthodox  This vision [i.e., theoria] is the vehicle through which spiritual knowledge is attained, and is related to the inner essences, or principles, of created beings Vorpatrny, 2001  Theoria is the illumination of the nous and is accompanied by the experiences of gnosis and diakrisis, or ‘discernment’, which refers to the spiritual gift to discern inner states Nikodemos & Makarios, 1983; Vorpatrny, 2001 86  The mystic ascends to the ‘third heaven’…, and like the apostle Paul, hears ineffable words and perceives that which the natural eyes cannot see[;] [t]he depths of spiritual reality and the mysteries of God are revealed through the Holy Spirit II Corinthians 12:2, KJV; Lossky, 1944; 1985  Consequently, the true knowledge of God is neither the intellectual engagement with God, nor the knowledge of the dianoia, (i.e., the discursive, conceptualizing, and logical faculty of conscious thinking and cognition) concerning God, but rather, gnosis, or the personal experience of God, which is connected to the noetic vision of God Symeon the New Theologian 1995; 1980; Vujisić, 2009 (“Table 7 Continued”) Islamic (7) Enlightenment of Worldview  It is through this inner vision that the Islamic mystic obtains knowledge and establishes a real connection with the rest of Allāh’s creation Al-Attas, 2010  The Islamic mystic, at this point, finds that the only way to appreciate al-haqīqa, or spiritual reality, is through the purging of the illusionary projection of the selfcentric ego, (or egoistic self), which is a veil that stands between the true projection of the reality of the self and the Divine source of such projection Abdel-Kader, 1954; 1962; Muhaya, 1993; Solihu, 2009c  Through the purification of the qalb, the aql, (i.e., the first intelligence, which refers to the rational and inherent knowledge of Allāh that is latent in humans), is also activated, and the al-nafs alnatiqah, or rational soul, can recognize and distinguish truth from falsehood Al-Attas, 2010; Muhaya, 1993 Eastern Orthodox  [The mystic] acquires the Holy Spirit, which is the key to the creation of an Orthodox phronema, or worldview 87 Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; John Cassian, 1979; Louchakova & Warner, 2003   (8) Meaning, Purpose, and SelfActualization Such have achieved transcendent reality and have annihilated themselves to become one with the ONE, through… the acquisition of al-tatawwur al-Islami Muhaya, 1993; Solihu, 2009c Eastern Orthodox  [The mystic]… attains selfactualization Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; John Cassian, 1979; Louchakova & Warner, 2003  [The vision of the Tabor Light], is an expression of noesis, i.e., insight, and is focused on the present or ‘now’, as opposed to the past or future; it is present-moment mindfulness Chrysostomos, 2000a; 2000b; 2007; Lossky, 1944  [Theosis] enables free will and conscious choice over determinism Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Lossky, 1944; Vlachos, 1991; 1992; 1993; 1994; 1997; 2000; Vujisić, 2009 (“Table 7 Continued”) Islamic  (9) Solidarity, Mutual Responsibility, and Tolerance Through al-Fanā’, and in the hāl of sahw, the mystic obtains al-tahqīq, or self-actualization, and can then provide service to others, and become the ‘slave of the One and the servant of the many’ Muhaya, 1993; Solihu, 2009c Eastern Orthodox  [F]rom… [self-actualization] flow love, awareness, compassion, healing, comfort, tolerance, and joy Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; John Cassian, 1979; Louchakova & Warner, 2003   From the experiencings of alFanā’, and the intrinsic unity and oneness in Allāh of everything that exists, flow love, tolerance, moderation, peaceful coexistence, unity, solidarity, and mutual responsibility 88 Al-Ghazali, 2000 APPENDIX H: COMBINED EASTERN ORTHODOX AND ISLAMIC TEXTURAL AND STRUCTURAL DESCRIPTIONS 89 Table 8: Combined Eastern Orthodox and Islamic Textural and Structural Descriptions Textural Descriptions Structural Descriptions (1) Self-Concept and Ontological Separation (1) Self-Concept and Ontological Separation The experiencings of the physical or embodied state are transitory, and might be described as a sensation of confinement vs freedom The exclusive identification with the body, mind, and/or thoughts negates the ability of the ‘self’ to experience the immortal, changeless, and boundary-free existence that is unaffected by physical and/or environmental changes This results in the experience of ontological and existential separation, or a deep sense of emptiness similar to the heartfelt feelings associated with the loss of a ‘loved one’ or of being an alien in a strange land Nevertheless, in the depths of the heart, i.e., in the spiritual organ of cognition, there is still retained some longing and/or nostalgia for, and memory of that pre-existing and non-existing place of space and essence experience, which can cause experiencing to be suffused with energy, i.e., the causal activity that activates all potential The first step toward experiencing the immortal, changeless, and boundary-free existence that is unaffected by physical and/or environmental changes is increased attention and awareness of the fact that the invented self-image, which is based on a false and imputed self image, although an intrinsic part of the sense of self, is nevertheless ONLY a construct of the mind ‘The next step involves ‘psychic breakdown’, or that which is commonly called repentance, i.e., (a) recognition of the false body-mind identification, (b) gladsome mourning, (c) abandonment of obstacles, and (d) determination to follow the path through positive psychic rebuilding or healing Once the myth of body-mind identification is exposed, mystical experience becomes possible (2) Reality and Spiritual Cognition (2) Reality and Spiritual Cognition Spiritual reality cannot be experienced by the senses The path of spiritual ascendancy and mystical experience reveal the true self and presents that self with a reality that transcends the material world Spiritual reality is experienced through stillness, or silence, that is not empty, but rather filled with the oneness of God It is the reality that the ‘self’ is not circumscribed by the body or the mind This is the rudimentary and intuitive awareness of In order to create a structural description of spiritual reality, the common understandings of time, space, location, and relationship must be expanded to include another dimension that operates beyond the senses Ultimately, spiritual reality is experienced through the activation of the supersensory organ of spiritual cognition, which must be cultivated through attention 90 the organ of spiritual cognition (3) Purification (3) Purification This is the therapeutic experience and/or flow of experiencings of (a) ‘emptying the self’; (b) ‘dying to self’; (c) purging the self-centric ego (i.e., false sense of self) and will; (d) disconnecting from the world; and (e) abandoning sins and natural inclinations and/or desires These disrupt the path of spiritual ascendancy and mystical experience, i.e., the flow and/or movement toward the eternal reality in God The techniques of the spiritual path facilitate the replacing of outward concerns with introspection There is a sense of emptiness and fullness Self-awareness expands into a place of emptiness that is both the ‘self’ and not the ‘self’; this is the first real awareness of the supersensory organ of spiritual cognition In order to overcome identification with the body, mind, and thoughts, and thereby experience flow and movement toward the eternal, a series of steps are implemented that (a) foment detachment, (b) minimize distractions, and (c) promote movement toward God The context is characterized by asceticism, watchfulness, and contemplative prayer The indispensable nature of the latter, cannot be readily understood because, although it occurs as an embodied experience, (i.e., while in the body), it is not circumscribed by the body or the mind Contemplative prayer leads to the development of a dialogical method of explication of the architecture of the psychic system commonly called ‘self’, but which is in reality, the organ of spiritual cognition The focus then shifts from the body-mind identification to the activation of the organ of spiritual cognition (“Table 8 Continued”) (4) Perfection (4) Perfection This is the flow of experiencings related to: (a) the eradication of pleasures, gratifications, and fulfillment; and (b) visions and flashes of spiritual knowledge, which are the first revelations of the energies and essences of God, the self, and the world The sensations are the manifestation of the infinite, and the ‘self’ experiences wholeness through the embracing of paradoxes that cannot be perceived or understood by the mind The ‘self’ is empty but full of quiet satisfaction This is the experience of the process of illuminating and/or actualizing the organ of spiritual cognition The context of the experience of perfection includes the systematic longitudinal explication of the interior meaning-structures of consciousness in the flow of experiencings related to: (a) the eradication of pleasures, gratifications, and fulfillment; and (b) visions and flashes of spiritual knowledge, (which are the first revelations of the energies and essences of God, the self, and the world) This can be viewed as a particular form of psychogenesis The components of true ‘self-consciousness’ are organized in the ‘internal space’ of introspection as layers around the central experience of the organ of spiritual cognition in the process of perfection (5) Unitive Experience This is the experience of oneness with the ONE It is the experiencing of the vision of light in inner darkness, which permeates all things It is the intuitive experiencings of oneness and the core of truth, which is accompanied by the realization that modes of selfexplication that proceed from physical embodiment and/or mental states are illusion It is a sense of fullness, completeness, contentment, and satisfaction that transcends the body and the mind God and the cosmos are embraced and the energies surge in and through the ‘self’ The organ of spiritual cognition is showered in light and expands with joy and gladness There is no sense of intension, only flow This is the experience of the true ‘self’ in God (5) Unitive Experience The context of the experience of oneness includes the ongoing repetition of noetic and aspirational invocations in the dialogical interiority between the organ of spiritual cognition and divine energy The aspiration is objectively ‘located’ inside the inward flow towards the organ of spiritual cognition, gradually absorbing towards its origins in pure subjectivity This process causes deep characterological, perceptual, cognitive, conative, behavioral, and epistemological transformation, culminating in what is known as the ‘purity of heart’, and the direct apperception of the transcendent 91 (6) Knowledge and Discernment (6) Knowledge and Discernment This is the experience of tearing the veil in two This knowledge is experience, and results from the personal experiencings of God It is the experiencing of spiritual reality and mysteries Truth is distinguished from falsehood, and a real connection is established with creation and the cosmos Through this connectedness, inner states and essences are discerned Knowledge of spiritual reality and inner states is actualized, or energized, through the purging of the illusionary projection of the self-centric ego, (or egoistic self), which is a veil that stands between the true projection of the reality of ‘self’ and the Divine source of such projection (7) Enlightenment of Worldview (7) Enlightenment of Worldview This is the experiencing of the re-creation of worldview, which is transformed along the continuum of enlightenment The ‘self’ was once separate from others but now it knows that it is infinitely connected This is a new interpretation and experience of the world and reality from the vantage point of unity vs separateness The method of the dialogical explication of the deep cognitive structures of ‘self-awareness’, especially, the supersensory organ of spiritual cognition, leads to the development of an enlightened worldview (“Table 8 Continued”) (8) Meaning, Purpose, and Self-Actualization (8) Meaning, Purpose, and Self-Actualization This is the expression and experience of insight and focus on the ‘here and now’ through which the ‘self’ enters flow This is attention to the present moment It is expansive, empty and full of silence, and simultaneously full of God It is the synthesis and fulfillment of eternal values and direction that result in present-moment mindfulness The supersensory organ of spiritual cognition, as a persistent and constant component of ‘self-consciousness’, is easily differentiated from changing components through guided and attentive introspection After initial training, ‘awareness’ of the organ of spiritual cognition becomes available for the continuous and uninterrupted fixing of conative attention This promotes well-being and increases higher-order thoughts about the ‘self’ and the world The increase of these secondary reflective thoughts corresponds to the human experience of becoming more conscious, leading to increased meaning and purpose, which culminates in selfactualization (9) Solidarity, Mutual Responsibility, and Tolerance (9) Solidarity, Mutual Responsibility, and Tolerance This is the experiencings of the ‘self’ as it embraces the universe It is separate, but at the same time one with others From this experiencing there is ‘flow’, joy, love, awareness, compassion, healing, comfort, tolerance, moderation, peaceful coexistence, solidarity, mutual responsibility, and unity, and a deep awareness of the irrationality and absurdity of separation The de-structuralization of the invented self-image leads to the increase of space as part of experience, which dissolves the invented self-image as a rigid structure that sets boundaries on experience Along with space, and due to other factors, essence in its various aspects also increases Consequently, the supersensory organ of spiritual cognition begins to maximize space and/or emptiness and the fullness of essence as alternative categories of experience This affects, (in a positive way), the experiencings related to God, the cosmos, others, inanimate objects, and/or the self 92 APPENDIX I: CREATIVE SYNTHESIS 93 Table 9: Creative Synthesis Comprehensive Expression of Essences in Spiritual Ascendancy and Mystical Experience in Eastern Orthodoxy and Islam Material reality is restricted, mortal, and time-bound Spiritual reality is boundary free, immortal, and timeless The self-centric ego is the creation of material reality The true self is the product of the vision of spiritual reality The awareness of the self-centric ego is circumscribed by the body, mind, and thoughts The awareness of the true self is uncircumscribed The self-centric ego lives in a state of separation from God and creation The true self lives in a state of unity with God and creation The self-centric ego is continually striving and dissatisfied The true self is still and satisfied Material reality is understood through cognitive thoughts and reason Spiritual reality is perceived through the ‘heart’ or the organ of spiritual cognition The lived-experience of material reality is a reaction to the external The lived-experience of spiritual reality proceeds from inward reflection through the path of spiritual ascendancy 94 Corruption is the result of identification with material reality and distraction from spiritual reality Purification is the pursuit of spiritual reality and the minimization of distractions Material reality and its effects are characterized by noise Spiritual reality and its effects are characterized by silence The lived-experience of material reality is characterized by defocus and scatteredness The lived-experience of spiritual reality is characterized by focus and attention Extrospection is the way of material reality Introspection is the way of spiritual ascendancy Petitionary prayer is the language of material reality Contemplative prayer is the language of spiritual reality Petitionary prayer is a stumbling block to spiritual cognition Contemplative prayer activates spiritual cognition Indulgence in pleasures and gratification result in mythogenesis The eradication of pleasures and gratifications results in psychogenesis (“Table 9 Continued”) The lived-experience of material reality results in darkness The lived-experience of spiritual reality results in light The lived-experience of material reality is degenerative The lived-experience of spiritual reality is transformative The lived-experience of material reality blinds the ego-centric self to spiritual reality The lived-experience of spiritual reality ‘opens the eyes’ of the self to the essence of material reality The lived-experience of material reality limits knowledge and promotes deception The lived-experience of spiritual reality unleashes knowledge and promotes discernment The lived-experience of material reality creates worldview from the delusion of separateness The lived-experience of spiritual reality re-creates worldview from the vantage point of oneness The lived-experience of material reality engenders meaninglessness and purposelessness, and leads to ‘stuckness’ The lived-experience of spiritual reality synthesizes meaning and purpose, and culminates in self-actualization The lived-experience of material reality engenders stuckness, frustration, hate, unawareness, indifference, injury, stress and distress, intolerance, indulgence, strife, enmity, division, and discord, and the illusion of the rationality and logicality of separation The lived-experience of spiritual reality engenders ‘flow’, joy, love, awareness, compassion, healing, comfort, tolerance, moderation, peaceful coexistence, solidarity, mutual responsibility, and unity, and a deep awareness of the irrationality and absurdity of separation 95