A SYSTEMS THEORY MODEL OF THE MYSTICAL EXPERIENCE: WITH INSIGHTS INTO THE
SUPERNATURAL REALM
A new model of motivational behavior, described as a ten-level,
meta-hierarchy of the major groupings of virtues, values, and ideals, serves
as the foundation for a new holistic theory of ethics and morality, with
applications to the mystical experience. This innovation arises as a direct
outcome of the Systems Theory concept of the metaperspective (a higher-order
perspective upon the viewpoint held by another). These traditional groupings
of ethical terms are collectively arrayed as subsets within such a hierarchy
of metaperspectives, each more abstract listing building in a direct fashion
upon that which it supersedes. Take, for example, the cardinal virtues
(prudence-justice-temperance-fortitude), the theological virtues
(faith-hope-charity-decency), and the classical Greek values
(beauty-truth-goodness-wisdom). Each of these groupings is split into a
complex of four subordinate terms, allowing for precise, point-for-point
stacking within the ethical hierarchy. When additional groupings of ethical
terms are further added into the mix: namely, the personal ideals
(glory-honor-dignity-integrity), the civil liberties
(providence-liberty-civility-austerity), the humanistic values
(peace-love-tranquility-equality), and the mystical values
(ecstasy-bliss-joy-harmony), amongst others; the complete ten level
hierarchy of metaperspectives emerges in full detail, partially reproduced
in the table immediately below:
GLORY--------PRUDENCE
PROVIDENCE------FAITH
GRACE----------BEAUTY
TRANQUILITY---ECSTASY
HONOR---------JUSTICE
LIBERTY----------HOPE
FREE WILL-------TRUTH
EQUALITY--------BLISS
DIGNITY----TEMPERANCE
CIVILITY------CHARITY
MAGNANIMITY--GOODNESS
LOVE--------------JOY
INTEGRITY---FORTITUDE
AUSTERITY-----DECENCY
EQUANIMITY-----WISDOM
PEACE---------HARMONY
This cohesive hierarchy of virtues, values, and ideals proves
exceedingly comprehensive in scope, accounting for many major ethical terms
celebrated within the Western ethical tradition. Indeed, it is easy to gain
a sense of the trend towards increasing abstraction when scanning each of
the individually depicted columns from top to bottom. Furthermore, this
cohesive ethical hierarchy mirrors the specialization of personal, group,
spiritual, humanitarian, and transcendental realms within human society in
general: which when further specialized into both authority and follower
roles, accounts for the complete ten-level hierarchy of ethical terms.
SPECULATIONS INTO THE SUPERNATURAL REALM
The highest level of the mystical values (ecstasy-bliss-joy-harmony)
represents the most abstract (nameable) realm of the power hierarchy: any
further extension of this hierarchial format necessarily specifying the
existence of an even more abstract level of authority; namely, that
transcending transcendental authority. Although such an unprecedented
conceptual undertaking would certainly stretch the limits of abstract
sensibility, any such upper limit to the power hierarchy must strictly be a
practical one; e.g., when the level of abstraction finally exceeds the
capacity of the intellect to distinguish the individual affective dimensions
(precluding their incorporation into the collective language culture).
The observed blending of meanings at the very highest levels of the
hierarchy of values would seem to suggest precisely such an upper conceptual
limit to the power hierarchy. Indeed, beginning with the transcendental
level of authority, the respective listing of humanistic values
(peace-love-tranquility-equality) all exhibit a fair degree of distinctness,
even though some degree conceptual affinity was hinted at in their
dictionary definitions. At the next higher, transcendental follower level,
however, the mystical values (ecstasy-bliss-joy-harmony) all exhibit a much
more dramatic degree of conceptual affinity, as evident in definitions that
are similar (if not synonymous) in form and function.
Taking this trend to the limit, however, specifies the complete and
irrevocable blending of meaning at the anticipated meta-meta-order level of
transcendence. At this almost inconceivable level of abstraction, the four
predicted affective dimensions should ultimately merge into a unified
conceptual continuum, entirely unnamable except in the broadest of
supernatural terms; i.e., God, the Absolute, etc. One experiencing this
extreme level of transcendence would certainly be impressed by the
paradoxical blending of emotional states, in direct contrast to the more
concrete range of experience at the lower levels. In ordinary consciousness
the mind is typically restricted to entertaining only one power maneuver (or
emotion) at any given time. In this supernatural dimension, however, the
distinctions between the emotions would become so blurred as to merge into a
unified state; i.e., the one becomes the many, as so many mystics have
reported down through the ages.
This paradoxical experience of all-knowing consciousness has universally
been documented using a wide range of designations; i.e., the Universal
Mind, the Oversoul, The Great Spirit, Cosmic Consciousness, etc. All appear
to serve as a primordial prototype for the continuum of lower (more
differentiated) states. Indeed, the unified nature of this supreme
perspective (by definition) encompasses all of the lower levels as subsets;
hence, accounting for the corresponding flooding of the emotions. Herein may
lie the basis for the traditional Judeo-Christian belief that man is created
in the image and likeness of God. Ordinary consciousness (with its
sequential limitations) is theorized to differentiate out of such an
all-encompassing, primordial state. Indeed, at this highest "supernatural"
level we are all "gods" in a sense, tuning into the Universal Mind as the
sum-potentiality of all that is emotional in nature.
Perhaps it is really only a matter of convention (devised by the
ordinary mind) to regard God as a wholly separate entity. William James
appears to make a similar point in the following quotation from The
Varieties of Religious Experience: "This overcoming of all the usual
barriers between the individual and the Absolute is the great mystical
achievement. In mystic states we both become one with the Absolute and we
become aware of our oneness. This is the everlasting and triumphant mystical
tradition, hardly altered by differences of clime or creed."
Along similar lines, the spiritually minded can rightfully view the
hierarchy of virtues and values as rooted directly in this supernatural
realm; all power emanating from the supreme Godhead, the Creator of all that
is spiritual and material. According to this speculative scenario, all
authority filters down from the supernatural realm, consistent with God's
supreme role as the benevolent creative force behind all human endeavors.
The individual traditions leading to enlightenment are not the crucial
factor here, for as many a religious sage has noted: "many roads lead to
heaven."
Such a supernatural perspective underscores the supreme paradox of the
power hierarchy; namely, its openness at both its upper and lower margins.
The lower end blends with the mysterious (materialistic) realm of
instinctualism, whereas the upper end enters into the mystical realm of the
supernatural. Although the limited human intellect favors such a dualistic
interpretation, such a simplistic perspective (on a grander scale) might
actually amount to a grand illusion! Is it truly possible to distinguish the
spiritual from the material, the mental from the physical? No matter how one
focuses this inquiry, the two always appear to remain intimately connected.
As long as this mind-body puzzle remains unresolved, such issues must
continue to remain open to speculation.
Excerpt reproduced from A Revolution in Family Values: Spirituality for a
New Millennium (c. 2001)
John E. LaMuth M.S.
Private Practice Counselor
legacypr@sisp.net
www.charactervalues.com
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