THE MYSTICAL VICES: THE DARKER SIDE TO THE MYSTICAL EXPERIENCE
The profoundly abstract nature of the transcendental authority perspective
finally suggests that the upper conceptual limit (for the vices) has finally
been reached. In particular, it is difficult to imagine a set of vices more
abstract than the already extreme listing of
anger-hatred-prejudice-belligerence. In direct analogy to the previous
description of the mystical values, however, there must further exist a
parallel complement of mystical vices; contrasting point-for-point with the
respective virtuous mode.
Although positive mysticism takes Almighty God as its supreme focus,
the darker version (by definition) enters into the occult realm of sorcery
and witchcraft. Although the Christian Bible is slanted mostly from a
positive perspective, it also deals with diabolical themes, with the express
purpose of condemning them.
This darker slant to mysticism is particularly expressed within the
prophetic sections of the Bible, a circumstance entirely consistent with the
transcendental nature of mystical foresight. A comprehensive reading of
prophetic scripture clearly reveals the enduring focus of the mystical
vices; namely, iniquity-turpitude-abomination-perdition. These four basic
"mystical" vices effectively contrast point-for-point with the virtuous
prerequisites of the mystical values (ecstasy-bliss-joy-harmony) whereby
representing the supreme limit of the master ten-level hierarchy of the
vices listed below:
Laziness/Treach. Negligence/Vindict. Apathy/Spite Indiffer./Malice
Infamy/Insurgency Dishonor/Vengeance Foolish/Gluttony Caprice/Cowardice
Prodigal/Betrayal Slavery/Despair Vulgarity/Avarice Cruelty/Antagonism
Wrath/Ugliness Tyranny/Hypocrisy Oppression/Evil Persecution/Cunning
Anger/Abomin. Prejudice/Perdition Hatred/Iniquity Belliger./Turpitude
This cursory description of the mystical vices invites consideration of one
further issue; namely, what level of experience is predicted to extend
beyond this final nameable region of the power hierarchy? In keeping with
the earlier chapter on religious mysticism (which ended Part I), this
context necessarily entails a predicted blending of the individual affective
dimensions, resulting in a mystical experience of virtually supernatural
proportions. From a purely positive perspective, this supernatural realm was
judged to be entirely unnamable, except in the broadest of terms; namely,
God, Cosmic Consciousness, etc. With respect to the darker realm of the
vices, however, this supernatural realm (by definition) transcends the more
fearsome complement of mystical vices (namely,
iniquity-turpitude-abomination-perdition). Such a terrifying experience can
only be imagined using the broadest of demonic brushstrokes, in keeping with
the diabolical archetypes specific to demon possession. German psychologist
Carl Jung suggests a similar aspect with respect to his concept of the
shadow, an archetypal experience consistent with such disturbing themes. In
this latter respect, is it truly reasonable to postulate the existence of a
sentient being (such as the Devil) to counteract the positive aspects of the
mystical experience?
The longstanding tradition of demons and devils is a universal theme
for religious systems from around the world. In the Judeo-Christian
tradition, Lucifer was celebrated as the most powerful angel in the service
of the Lord, until his vain sin of pride led to banishment from heaven
(along with the other angels that followed in his fall from Grace). As one
of the Archangels, Lucifer (by definition) was a creation of God, and
therefore never His equal. Interestingly enough, the Devil did not always
figure so prominently in Old Testament scripture. Indeed, many biblical
scholars conclude that this all-powerful Devil of Wickedness traces its
origins to the Babylonian Captivity of the Jews; when they were exposed to
Zoroastrianism, along with its enduring focus on the battle between Good and
Evil. This relatively late innovation was subsequently incorporated into the
budding Christian movement, as witnessed in the stirring scriptural accounts
describing Christ's temptation by the Devil. This emergent tradition of the
Devil (as the chief antagonist of the Lord) reaches its supreme fulfillment
in the apocalyptic Book of Revelation, which describes the final dramatic
showdown between the forces of Light and Darkness.
It might further be asked if Christianity is truly justified in
promoting this belief in an all-powerful Devil, along with the affiliated
themes of demon possession and exorcism? Evil certainly requires goodness as
its rightful contrast, for there can be no dark without light. Indeed,
"darkness" is effectively an all-or-none phenomenon, whereas light is
invested with virtually an infinite range of meanings. A similar picture
further holds true with respect to the dual listings of mystical terms. In
particular, the traditional listing of mystical values is expressly vital in
their descriptions, as witnessed in the many stirring accounts of saints and
sages throughout the ages. In contrast, the respective mystical vices
(iniquity-turpitude-abomination-perdition) scarcely amount to more than
hollow scriptural technicalities, definitely lacking in the personal
vitality characterizing their virtuous counterparts. In truth, this darker
slant to mysticism could just as easily be explained through recourse to the
righteous and wrathful attributes of the traditional God of the Old
Testament, a divinity that was not adverse to punishing the transgressions
of His Chosen People. In fact, according to the highly respected Book of
Isaiah (45:7) the Lord is quoted: "I form the Light and create the Darkness.
I make Peace and create Evil. I, the Lord, do all these things."
Regardless of the preferred mechanism of explanation, this potential
for a darker side to the mystical experience is undoubtedly a formidable
influence in the lives of those thusly afflicted. Fortunately documented
cases of demon possession are typically somewhat rare, although scarcely
more so than the similarly elusive "positive" experience. Indeed, whether it
is attributed to some sentient form of evil entity, a righteous outcome of
God's wrath, or some impersonal style of shadow archetype; this darker slant
to the mystical experience must fittingly remain an issue open to further
investigation. Hopefully a clearer understanding will ultimately be achieved
through further research into the principles governing all such aspects of
the mystical experience.
Excerpt from: A Revolution in Family Values: Spirituality for a New
Millennium (c. 2001) by
John E. LaMuth M.S.
legacypr@sisp.net
www.charactervalues.com
This archive was generated by hypermail 2b29 : Sat Aug 18 2001 - 00:36:22 EDT