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 Moonshoe Blue Mantis   Registered: 05/28/04 Posts: 27,202 Loc: Iceland |
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Introduction:
The literature of voluntary simplicity is full of references to profound internal transformations, paradigm shifts and dramatic expansions of consciousness. We are told that voluntary simplicity can lead to “self actualization”, “social transcendence” and “experience of the super-conscious” (Sinetar, 57). However, these concepts are rarely explored in any real depth. The purpose of this essay is to examine in detail the relationship between voluntary simplicity and ecstatic mysticism, by exploring the expressions of these states of mind as they appear in ancient spiritual traditions, as well as in the lives of modern socially transcendent individuals. What is voluntary simplicity? Of the many possible definitions for the term voluntary simplicity, I prefer the definition presented in 1936 by a follower of Mahatma Gandhi: “Inner and outer... singleness of purpose, sincerity and honesty… avoidance of exterior clutter, of many possessions irrelevant to the chief purpose of life. It means an ordering and guiding of our energies and our desires” (Elgin 23). The way that this philosophy actualizes in individual human lives varies to a great degree, but common themes include an emphasis on close human community, ecological stewardship, material frugality and cultivation of a life of spiritual depth. What is ecstatic Mysticism? Ecstasy can be understood as “rapturous delight, an overpowering emotion or a state of sudden, intense feeling” and implies “mental transport” (Webster’s). Mysticism in this context is understood to be any belief system that values the mental state of ecstasy as a source of truth, insight and wisdom, and thus actively seeks to induce such experiences. Mystic sects exist in all major religious traditions. Gnostic Christians, Sufi Muslims, and Zen Buddhists all interpret their spiritual paths in a way that leads them to validate the ecstatic state and pursue it as desirable. The state or states of ecstasy have been given many names such as “satori, kensho, nirvana, Samadhi and the opening of the third eye” (Horgan 3). All hint at a profound breakthrough, a dramatic transformation of consciousness. Conceptually grasping the nature or scale of this transformation is difficult if not impossible, as it is widely believed to be something that must be experienced before it can be understood. Furthermore, the characteristics ascribed to these states vary from culture to culture and tradition to tradition. Some theorists relate the experience of the mystic to the attainment of “self actualization”, that pinnacle of human achievement proposed by Abraham Maslow. In this context, the mystic attainment “refers to a natural process… marked by increasing levels of integration, wholeness, balance, health, authenticity, and other centered love” (Sinetar, 57). William James, in his work the varieties of Religious Experience, identified four characteristics of the mystic experience. He claimed that the mystic state is “ineffable, meaning difficult or impossible to convey in ordinary language. It is noetic, meaning that it seems to reveal deep, profound truth. It is transient, rarely lasting for more than an hour or so, and it is a passive state, in which you feel gripped by a force much greater than yourself” (Hogan, 6). Synthesizing these various definitions, we may tentatively explain the mystic state as a “rapturous… emotion or sudden intense feeling” (Webster’s) which is “marked by increasing levels of integration, wholeness, balance, health… and love” (Sinetar) and which is “ineffable, noetic, transient and passive” (Horgan). At the same time we must remember that the experience and expression of the mystical state is extraordinarily diverse, and not all mystic experiences will meet all of these criteria. Examples of Mystical Experience: In order to gain a better understanding of the concept of mystical ecstasy, let us pause to reflect on three personal accounts by individuals who have experienced such states. These stories serve to illustrate the truly bizarre psychological and perceptual effects that can accompany a full blown mystic experience, as well as the diverse conditions under which the mystical state can occur. Our first example is presented by researcher John Horgan, who describes a classic mystic experience that he had while under the influence of a Shamanic compound known as Ayahuasca: “I realized that this is my creation, my cosmos, and I can do anything I like with it… after what seemed like eons of superluminal ecstasy… I traveled backwards through time, observing the births and lives and deaths of all the creatures who had ever lived… I venture into the future too, watching as the earth and then the entire cosmos was transformed into a vast grid of glowing circuitry, a computer dedicated to solving the riddle of its own existence… I became convinced that I was coming face to face with the ultimate origin and destiny of life, which were one and the same. I felt overwhelming, blissful certainty that there is one entity, one consciousness, playing all the parts of this pageant…there is no end, only infinite transformations” (Horgan, 33). Although this first example occurred while the individual was under the influence of a powerful psychedelic drug, equally profound experiences have been reported under much more mundane circumstances. For example, the Canadian psychiatrist Richard Bucke was doing nothing out of the ordinary, merely riding home in his carriage, when he was “overcome by immense joyousness accompanied or immediately followed by an illumination quite impossible to describe” during which Bucke “saw and knew that the Cosmos is not dead matter but a living presence, that the soul of man is immortal, that the universe is so built and so ordered that without any peradventure all things work together for the good of each and all, and that the foundation principle of the world is what we call love… and the happiness of everyone is in the long run absolutely certain” (Horgan, 6). Another woman’s mystic experience occurred while “relaxing in the hotel hot tub”. During this experience “the woman… felt all her boundaries dissolve. She felt as though she were a fetus floating in a cosmic womb” (Horgan, 16). The author Huston Smith described his own experience as “seeing through the mundane reality all around him to the ground of being, the clear light of the void underlying all things.” He recalls that “from the soles of my feet on, I found myself saying, yes! Yes! “(21). Analysis: The examples we have looked at provide only the tiniest cross section of the range of mystical experiences. However, this small sample does demonstrate some important facts. Firstly, the mystical experience can occur under a variety of conditions, it can be induced through drug use or shamanic or yogic techniques, or it can be spontaneous, occurring in ordinary, every day situations. Secondly, we can see that a large majority of mystical experiences are benevolent, pleasant or empowering in nature. Smith claimed that the mystic experience, in all its diverse forms, generally teaches three fundamental lessons: “first, reality is more unified than it appears. Second, reality is better then it ordinarily seems to us. Third, reality is more mysterious than it looks” (Horgan 18). What is the connection between Mystic Ecstasy and simplicity? The pursuit of the mystic experience and the cultivation of a simple life seem to be intimately and fundamentally connected. The teachings of all the great mystic traditions repeatedly affirm the value of simplicity, and the practice of voluntary simplicity finds some expression in the lifestyles of mystic adherents. In order to illustrate this, let us consider monastic culture among mystic religions. Zen monks, Sufi dervishes, Gnostic Christians and Taoist Sages all have a long history of adopting monastic ways of living in order to facilitate the attainment of ecstatic states. It is significant that the dominant unifying feature of all monastic culture is the practice of simple living, often of a fairly radical nature. This indicates a strong perceived correlation between the adoption of simple living and the attainment of mystic states within the spiritual communities themselves. The connection between simplicity and mysticism has been explored and articulated by theorists such as Marsha Sinetar. In her article “ordinary people as monks and Mystics” Sinetar notes the parallels between modern practitioners of voluntary simplicity and ancient monastic sects such as that of the Hindu Brahmans, who, “in isolated caves, mountain tops and ashrams… practice arduous yogic and meditative prayers so as to experience Samadhi: that super-conscious awareness of identity with God” (Sinetar, 58). A fundamental facet of voluntary simplicity is the realization of “enoughness”, the acceptance of what is. Miller explains that when, through simplicity, one liberates himself from the desire for more, embracing the moment as it is, one may experience “the precious present”. This experience of the precious present is highly analogous to the mystic state. Miller recalls the rapturous poetry of Thomas Traherne, suggesting that in this liberated, ecstatic state one can feel that “the sea itself floweth in your veins and you are clothed with the heavens and crowned with the stars” (Miller, 73). Thus we can see that the connection between simple living and mysticism is not a new one. It has been explored by thinkers such as Sinetar and Miller, and exemplified in the ancient monastic traditions of the great religious sects. We will further explore the nature; depth and expression of this connection by examining in detail the beliefs and practices of some mystical sects, namely, the Christian Quakers, the Zen Buddhists and the Hindu Sadhus. The Quakers: The Religious Society of Friends, commonly known as the Quakers, provides an ideal starting point for exploring the relationship between voluntary simplicity and Mysticism. The Quakers in many ways are icons of the simple life, having “adopted simple living… as a witness to the simplicity of Christ and the gospel message” (35). The Society of Friends lives out these ideals by adhering to “the simpler end of the accepted continuum of dress, manners and diet” (Burch, 35). Thus we can see that the Quakers exemplify the ideals of voluntary simplicity. However, the Quakers are also a mystic sect. They trace their beliefs to the teachings of a “17th century English preacher and mystic named George Fox”. For the Friends, the ecstatic state is understood to be “the direct, personal experience of the divine light within, which is interpreted as the indwelling presence of the Holy Spirit” (Burch, 35). Thus we can see that two of the defining characteristics of the Quaker faith are an emphasis on simplicity, of lifestyle, custom and speech, and a parallel emphasis on the ecstatic state as a source of spiritual wisdom, being understood as an indwelling of divine energy. Zen Buddhism: Another sect that exemplifies the intimate connection between mysticism and simplicity is Zen Buddhism. Zen is a school of Buddhism that is “notable for its emphasis on experiential wisdom… and the attainment of awakening”. Zen is a tradition born of simplicity, whose “origins are ascribed to what is called the Flower Sermon” in which the supreme truth of Zen was believed to have been expressed by the Buddha. The sermon was the epitome of simplicity, and consisted entirely of the Buddha silently raising a flower before his assembled disciples (Suzuki). This simple act was enough to illuminate one disciple, named Mahākāśyapa, who was instantly overcome by an ecstatic experience. He expressed this ineffable revelation by saying: “I possess the true Dharma eye, the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures” (Suzuki, 11). Mahākāśyapa’s experience of spontaneous enlightenment is termed “Satori” by the Zen Buddhists, and attainment of this ecstatic state is central to Zen practice. The primary means by which Satori is attained is the tradition of Zazen meditation. Zazen is a radical expression of voluntary simplicity, in which the practitioner seeks to still the mind through extended periods of intense focus on a single sensation, commonly the breath. Zazen, therefore, represents an extreme form of voluntary simplicity, in which the single, simple sensation of breath is experienced to the exclusion of all other stimuli, for the purpose of cultivating internal quiet, contentment and single focus. The formal practice of monastic simplicity is also an integral part of Zen. Living the monastic life, it is common for the Zen monk to subsist on a single bowl of rice each day, with time divided between the basic activities of chanting, breathe meditation and simple subsistence work such as gardening or cutting wood. Outside of the monastery, monks generally take vows of voluntary poverty, which mandates that the monk may possess nothing except a simple robe and wooden bowl (Suzuki). Thus we can see that Zen Buddhism is a tradition born of simplicity, in which simplicity is both a central goal in itself and a technique for the attainment of spontaneous illumination, the ecstatic state described as Satori. The Buddhists divide experiences of Satori into two categories, “absorption” and “kensho”. “Absorption” or “unitary being” is likened to “being rinsed in a cloudburst of warm rain” while Kensho is described as “being washed away by a flash flood of clear, cool understanding” (Horgan, 130). Thus, we can see that the Zen Buddhists, like the Quakers, value both simplicity of lifestyle and direct experience of truth, although they express this state differently. Hindu Brahmanism: The third mystic tradition we will explore is that of the Hindu Sadhus, or ascetics. The Sadhus are devout Hindus, who have adopted a life of extreme voluntary simplicity, which they believe is the route to Moksha or liberation. All Sadhus are “renunciates” meaning they have abandoned the pursuit of all material, social and sexual attainments in favor of spiritual contemplation and enlightenment. The practices of the Sadhus vary widely, but common traditions are fasting, an abstemious diet and voluntary poverty, in which the practitioner subsists entirely on the donations of strangers (Gavin, 92). The Sadhus also have an ancient monastic tradition. It is common practice for them to live lives of extreme simplicity, residing in caves or special spiritual retreats called ashrams. Here they pursue a regimented life of yoga, meditation, fasting and prayer, all of which aim to induce the mystic state of Moksha, which is understood as a mental state that transcends “any sense of consciousness of time, space, and causation” (Gavin, 92) . This state is believed to be attained when the lower self of the practitioner merges with “Brahman” the higher Self or “Ground of all being”. This concept of a higher and lower self is clarified by Sinetar, who says that “Self versus self refers to the distinction between ego or false self… and… the authentic center of personality” (Sinetar 57). Thus, the spiritual tradition of the Hindu Sadhus aims at the attainment of mystic liberation, known as moksha, through the practice of radical voluntary simplicity. Analysis: We have now explored three ancient spiritual traditions, one Christian, one Hindu and one Buddhist. We have seen how the attainment of a mystic or ecstatic state of mind is embraced by all three sects as a teleological goal. All three faiths express this mystic state differently. To the Quakers, it is “the indwelling presence of the holy spirit”, whereas the Zen Buddhists know it as “Satori” and the Sadhus refer to it as “Moksha”. Despite these differences in terminology, some profound similarities emerge: each tradition affirms the mystic state as valid, each draws moral and spiritual guidance from these states and each makes some connection between the state of mystic ecstasy and the practice of simplicity. Furthermore, we have seen that in all of these traditions there is a dialectical or two way relationship between the attainment of the mystic state and the practice of some form of voluntary simplicity. This connection is dialectical in the sense that voluntary simplicity is both an expression of the spiritual truths revealed in the mystical state and the method by which these states are attained. Through comparing these three diverse spiritualities, we may deduce and conclude that mysticism and simplicity are indeed intimately and fundamentally connected. How does simplicity lead to mystic experience? We have now demonstrated that there is a strong connection between the practice of voluntary simplicity and the attainment of mystic states, and we have also noted that most mystic traditions view a simple life as beneficial or necessary to mystic attainment. For example, the great mystic Jesus Christ is known to have said “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Mark 10:24-26). This sentiment, that wealth and material possessions hinder the attainment of spiritual consciousness, seems common to all mystic sects. But why should this be so? Why do all major spiritual traditions agree that material simplicity is necessary for mystic rapture? Sinetar understands the mystic path to be “answering the call for an inward journey” and she notes that those seeking to pursue this journey “withdraw from conventional life” as a way of “living their discipleship in the deepest way possible (57)”. Regardless of the cultural context, a major part of this withdrawing involves retreating from the world of material and economic attainment. This renunciation is deliberate and purposeful, stemming from recognition of monetary and material gain as essentially ensnaring and restricting in nature. This sentiment is expressed by the Sage Lao-Tzu when he says that “Wealth and pride bring with them destruction” (Lao-tse 9). Thus simplicity fulfills the mystic’s need to extricate himself from the snares of mainstream culture. This is done to allow a deeper immersion in and experience of the goal of the spiritual quest. This goal can be described in one of two fundamental, interconnected ways: the mystic quest is generally seen either as a journey to one’s own true, inner self, or else as a journey towards “closer union with God” (Sinetar, 58). These two comprehensions of the mystic goal are not as separate as they at first appear. For example, in the Hindu tradition, the supreme spiritual essence is known as Brahman, or God-at-large, whereas the individual human’s innermost essence was known as Atman, or God incarnated. Thus, the logical way to obtain contact with God at large was to first get in touch with ones own inner spark of divinity, the Atman (Gavin). This concept, that experience of God is to be found by looking within, is central to all the great mystic sects, and it is this concept that holds the key to understanding the importance of voluntary simplicity to the mystic path. The basic concept, articulated in many ways by the various traditions, is that human attention has power. According to Deepak Chopra, “whatever we pay attention to will grow” (Chopra, 33). The implication of this is that humans have to be careful what they invest their attention in. If we invest our concern in the shifting, impermanent world of material things, we may become rich, but our souls will be impoverished. Perhaps it is in this spirit that Christ said “Do not store up for yourselves treasures on earth, where moth and rust destroy… But store up for yourselves treasures in heaven, for where your treasure is, there your heart will be also” (Matthew. 6:19-21). Conversely, if we focus our attentions on the inward spark of divinity, it will eventually grow into the flame of mystic rapture. This then explains why all mystic traditions value lives of material simplicity, usually of quite a radical kind. The simple logic is as follows: what we pay attention to will grow. Therefore we must reserve all our attention for our spiritual path. In order to do this, we must remove ourselves from the world of material things. This is a perfect example of what was meant when we defined voluntary simplicity as “an ordering and guiding of our energies and our desires” (Elgin 23). The mystic wishes to dedicate his energies and his desires to the attainment of the ecstatic state, and in order to do this he focuses his life by removing all that which is “extraneous to its chief purpose” (23) including his material possessions. What are the implications of the Mystic experience to the movement of Voluntary Simplicity? I believe that further exploration of the mystic experience will be important to the future development of the modern movement of voluntary simplicity. Firstly, I believe that the spiritual literature of the mystic traditions has its heart in the same place as the modern simplicity movement, and as such represents a vast and valuable storehouse of useful and inspirational wisdom on which modern practitioners may draw. Secondly, I believe that the actual pursuit and attainment of the mystic state could infuse the Voluntary Simplicity movement with an energy and a passion that it has not hitherto enjoyed. Currently, many people are drawn to voluntary simplicity out of a desire to live more morally fulfilling lives, and out of a need to respond to pressing ecological concerns. These two motivators provide a great deal of emotional energy that empowers individuals to make the changes and sacrifices needed to simplify their lives. I believe that the experience of mystic ecstasy as described by the various traditions would provide a new and potent source of motivation and inspiration to members of the movement. To elaborate, I believe that the validation and pursuit of the mystic experience by followers of voluntary simplicity could lead to a new revitalization of the movement. By drawing from the lessons of ecstatic consciousness, voluntary simplicity could be taken out of the realm of the merely pragmatic or political and imbued with the same spiritual energy that motivated groups such as Gandhi’s non-violent activists, with equally profound results. Lastly, I believe that by validating and investigating the mystical experience’s role in voluntary simplicity, modern practitioners could open the way for meaningful dialogue and partnership with various faith groups. We have seen that there is a great deal of overlap between the values and beliefs of the Mystic traditions and modern simplifiers. By building on those commonalities, the way could be paved for mutually beneficial partnerships and a new integration of voluntary simplicity with the older spiritual communities. Conclusion: In conclusion, we have defined the mystic state as being one which is emotionally intense, which seems to reveal a deep, profound truth, and in which one feels “gripped by a force much greater than oneself”. Furthermore, we have noted that these experiences tend to be “marked by increasing levels of integration, wholeness, balance, health… and love”. We have also noted a definite relationship between the attainment of mystic states of mind and the pursuit of a life of voluntary simplicity. We have seen that in all the major mystic traditions, simplicity is seen as desirable or even necessary for the attainment of ecstatic states. We have proposed that the reason why voluntary simplicity facilitates the attainment of these states is that it enables the practitioner to redirect his personal, vital energies from the pursuit of the material to the pursuit of the spiritual within. Lastly, we have proposed that the integration of mystic wisdom to the modern movement of voluntary simplicity could have an empowering, revitalizing and re-energizing effect. CHURCH -------------------- 
Edited by Moonshoe (06/20/07 12:26 PM)
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redgreenvines Kaptain Obvious 👀  Registered: 04/08/04 Posts: 46,743 |
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another great essay
you brought a lot together here all in an effort to keep it simple --------------------  _ 
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