The very beginning, the intrinsic core, the essence, the universal nucleus of every known high religion (unless Confucianism is also called a religion) has been the private, lonely, personal illumination, revelation, or ecstasy of some acutely sensitive prophet or seer. The high religions call themselves revealed religions and each of them tends to rest its validity, its function, and its right to exist on the codification and the communication of this original mystic experience or revelation from the lonely prophet to the mass of human beings in general.
But it has recently begun to appear that these “revelations” or mystical illuminations can be subsumed under the head of the “peak-experiences” or “ecstasies” or “transcendent” experiences which are now being eagerly investigated by many psychologists. That is to say, it is very likely, indeed almost certain, that these older reports, phrased in terms of supernatural revelation, were, in fact, perfectly natural, human peak-experiences of the kind that can easily be examined today, which, however, were phrased in terms of whatever conceptual, cultural, and linguistic framework the particular seer had available in his time (Laski, Ecstasy).
In a word, we can study today what happened in the past and was then explainable in supernatural terms only. By so doing, we are enabled to examine religion in all its facets and in all its meanings in a way that makes it a part of science rather than something outside and exclusive of it.
Also this kind of study leads us to another very plausible hypothesis: to the extent that all mystical or peak-experiences are the same in their essence and have always been the same, all religions are the same in their essence and always have been the same. They should, therefore, come to agree in principle on teaching that which is common to all of them, i.e., whatever it is that peak-experiences teach in common (whatever is different about these illuminations can fairly be taken to be localisms both in time and space, and are, therefore, peripheral, expendable, not essential). This something common, this something which is left over after we peel away all the localisms, all the accidents of particular languages or particular philosophies, all the ethnocentric phrasings, all those elements which are not common, we may call the “core-religious experience” or the “transcendent experience.”
To understand this better, we must differentiate the prophets in general from the organizers or legalists in general as (abstracted) types. . . . The characteristic prophet is a lonely man who has discovered his truth about the world, the cosmos, ethics, God, and his own identity from within, from his own personal experiences, from what he would consider to be a revelation. Usually, perhaps always, the prophets of the high religions have had these experiences when they were alone.
Characteristically the abstraction-type of the legalist-ecclesiastic is the conserving organization man, an officer and arm of the organization, who is loyal to the structure of the organization which has been built up on the basis of the prophet’s original revelation in order to make the revelation available to the masses. From everything we know about organizations, we may very well expect that people will become loyal to it, as well as to the original prophet and to his vision; or at least they will become loyal to the organization’s version of the prophet’s vision. I may go so far as to say that characteristically (and I mean not only the religious organizations but also parallel organizations like the Communist Party or like revolutionary groups) these organizations can be seen as a kind of punch card or IBM version of an original revelation or mystical experience or peak-experience to make it suitable for group use and for administrative convenience.
It will be helpful here to talk about a pilot investigation, still in its beginnings, of the people I have called non-peakers.
In my first investigations ... I used this word because I thought some people had peak-experiences and others did not. But as I gathered information, and as I became more skillful in asking questions, I found that a higher and higher percentage of my subjects began to report peak-experiences.
... I finally fell into the habit of expecting everyone to have peak-experiences and of being rather surprised if I ran across somebody who could report none at all. Because of this experience, I finally began to use the word “non-peaker” to describe, not the person who is unable to have peak-experiences, but rather the person who is afraid of them, who suppresses them, who denies them, who turns away from them, or who “forgets” them. My preliminary investigations of the reasons for these negative reactions to peak-experiences have led me to some (unconfirmed) impressions about why certain kinds of people renounce their peak-experiences.
Any person whose character structure (or Weltanschauung, or way of life) forces him to try to be extremely or completely rational or “materialistic” or mechanistic tends to become a non-peaker. That is, such a view of life tends to make the person regard his peak - and transcendent experiences as a kind of insanity, a complete loss of control, a sense of being overwhelmed by irrational emotions, etc. The person who is afraid of going insane and who is, therefore, desperately hanging on to stability, control, reality, etc., seems to be frightened by peak-experiences and tends to fight them off. For the compulsive-obsessive person, who organizes his life around the denying and the controlling of emotion, the fear of being overwhelmed by an emotion (which is interpreted as a loss of control) is enough for him to mobilize all his stamping-out and defensive activities against the peak-experience. I have one instance of a very convinced Marxian who denied—that is, who turned away from—a legitimate peak-experience, finally classifying it as some kind of peculiar but unimportant thing that had happened but that had best be forgotten because this experience conflicted with her whole materialistic mechanistic philosophy of life. I have found a few non-peakers who were ultra-scientific, that is, who espoused the nineteenth-century conception of science as an unemotional or anti-emotional activity which was ruled entirely by logic and rationality and who thought anything which was not logical and rational had no respectable place in life.
. . . Finally, I should add that, in some cases, I could not come to any explanation for non-peaking.
If you will permit me to use this developing but not yet validated vocabulary, I may then say simply that the relationship between the prophet and the ecclesiastic, between the lonely mystic and the (perfectly extreme) religious-organization man may often be a relationship between peaker and non-peaker. Much theology, much verbal religion through history and throughout the world, can be considered to be the more or less vain efforts to put into communicable words and formulae, and into symbolic rituals and ceremonies, the original mystical experience of the original prophets. In a word, organized religion can be thought of as an effort to communicate peak-experiences to non-peakers, to teach them, to apply them, etc. Often, to make it more difficult, this job falls into the hands of non-peakers. On the whole we now would expect that this would be a vain effort, at least so far as much of mankind is concerned. The peak-experiences and their experiential reality ordinarily are not transmittable to non-peakers, at least not by words alone, and certainly not by non-peakers. What happens to many people, especially the ignorant, the uneducated, the naive, is that they simply concretize all of the symbols, all of the words, all of the statues, all of the ceremonies, and by a process of functional autonomy make them, rather than the original revelation, into the sacred things and sacred activities. That is to say, this is simply a form of the idolatry (or fetishism) which has been the curse of every large religion. In idolatry the essential original meaning gets so lost in concretizations that these finally become hostile to the original mystical experiences, to mystics, and to prophets in general, that is, to the very people that we might call from our present point of view the truly religious people. Most religions have wound up denying and being antagonistic to the very ground upon which they were originally based. . . .
The “Core-Religious” or “Transcendent” Experience by Abraham Maslow is an extract from The Highest State of Consciousness edited by John W. White, published by White Crow Books and available from Amazon and other bookstores.
www.whitecrowbooks.com/the highest state of consciousness