Tag: When God Talks Back

09/5/14

The Limits of the Soul

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Siula Grande cascoly2 / 123RF Stock Photo

“That’s it. I’m dead.” These were the thoughts Joe Simpson had when he realized the pain he felt from his fall on Siula Grande in the Andes meant his leg was broken. But that wasn’t the end. His climbing partner, Simon Yates repeatedly lowered him almost three thousand feet down the mountain; at night; in a snowstorm. And with what might have been their last lowering, Joe went off an overhanging ice wall.

The wind and the storm meant they had no way of communicating with each other. Simon just held on. About an hour after Joe went over the drop, Simon was slowly losing his grip on the rope. He realized he couldn’t hold on much longer and couldn’t stop it from slipping from his grasp.  “The thought overwhelmed me. . . . I was being pulled off.” And then he did the unthinkable—he cut the rope.

When Simon came down off the ice wall the next morning, the storm had lifted and he could see where Joe had fallen into a crevasse. There was no thought to look for him; of course Joe was dead. As he descended, Simon felt a sense of menace. “It was as if the mountains were holding their breath, waiting for another death. Joe had died. The silence said so; but must they take me as well?” But Simon didn’t die on Siula Grande. He made it back to their camp. And Joe wasn’t dead either.

In the bottom of the crevasse, at first Joe thought that he wouldn’t get out. “I just cried and cried. I thought I’d be tougher than that.” He said he had been brought up as a devout Catholic, but had long since stopped believing in God.

“I always wondered if things really hit the fan, whether I would under pressure say a few Hail Mary’s and say: ‘Get me out of here.’ It never once occurred to me. It meant that I really don’t believe. And I really do think that when you die, you die. There really is no afterlife; there’s nothing.”

But Joe did climb out of the crevasse. And after getting out of the crevasse and looking at the glacier he had to descend, he thought, “There’s just no way you’re going to physically do that.” And then he began to crawl back to their camp. “I didn’t crawl because I thought I’d survive. I wanted to be with somebody when I died.”

It was as if there were two minds within him. “The voice was clean and sharp and commanding. It was always right, and I listened to it when it spoke and acted on its decisions.” The other mind was a disconnected series of images, memories and hopes. “The voice (emphasis in the original) told me exactly how to go about it, and I obeyed while my other mind jumped abstractedly from one idea to another.”

The voice would tell him to reach a certain point in half an hour and he obeyed. Other voices wondered what people were doing back home in Sheffield. He hoped his Ma was praying for him as she always did. The lyrics to a pop song filled his head. Then the voice would say he was late, and then he would wake and start to crawl again. “I was split in two. A cold clinical side of me assessed everything, decided what to do and made me do it. The rest was madness.”

He continued crawling until he realized he’d crawled into the latrine area of their camp. So he called out; but there was no answer. “And when I shouted and they weren’t there, I knew I was dead then. That moment, when no one answered the call; it was … I lost me.”  But Simon and another man were there and they heard him.

Joe Simpson was climbing again within two and a half years. He wrote the story of this climb in what has become a classic tale in the world of mountaineering, Touching the Void. In a movie by the same name (which is available on Netflix), Joe said: “It was fun; it was just brilliant fun. And every now and then it went wildy wrong; and it wasn’t.”

There is a religious impulse in me that wants to rush in, point to the voice, and say “Look, Joe! That was God!” But if God had wanted Joe to recognize Him in the voice, He would have spoken clearly then to Joe. Biblically, then, this stands as an example of the truth of Romans 1:19, “For what can be known about God is plain to them, because God has shown it to them.” Joe’s incredible story of survival can be used as a parable of how God hears and saves us when we finally know we’re lost; or not.

If you balk at finding God here, reflect on the mysteries this epic reveals about the human soul. The Greek philosopher Heraclitus said: “You will not find the limits of the soul, though you take every road; so deep is the tale of it.” I think T. M. Luhrmann’s thoughts as she concluded her book When God Talks Back could also be helpful:

In the end, this is the story of the uncertainty of our senses, and the complexity of our minds and the world. There is so little we know, so much we take on trust. In a way more fundamental than we dare appreciate, we must each make our own judgments, about what is truly real, and there are no guarantees, for what is, is always cloaked in mystery.

 

07/18/14

How God Became Real for Two Modern People

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galdzer / 123RF Stock Photo

Soon after Bill admitted himself to the Towns Hospital for what would be the last time, he cried out: “If there be a God, let Him show Himself!” His hospital room was filled with a white light. He was seized with an “ecstasy beyond description.” In his mind’s eye, he stood on the summit of a mountain, where a great wind of spirit blew right threw him. “Then came the blazing thought: ‘You are a free man.’” He became aware of a Presence, like a sea of living spirit. “This,” he thought, “must be the Great Reality. The God of the preachers.” Bill Wilson never took another drink. He had started down the path to become one of the cofounders of Alcoholic Anonymous.

Within our modern culture, “sensory override” encounters with the supernatural are met with skepticism or viewed as the ravings of fanatical individuals and groups. But rejecting the reality of the supernatural contradicts what William James described in The Varieties of Religious Experience and what T. M. Luhrmann reported in When God Talks Back.  Bill Wilson read VRE to help him make sense of his encounter with the God of the preachers. And Bill would later refer to James as a “cofounder” of A.A.

Like William James, Luhrmann persuasively validated these experiences of the supernatural in When God Talks Back. She even provided some experimental evidence that “sensory override” experiences were not pathological. See a description here in “How Does God Become Real for Modern People?”

I have never worshipped in a Vineyard church. But I did spend some time in charismatic evangelical churches after my own personal encounter with God. A friend challenged me to read the book, More Than A Carpenter, by Josh McDowell. He said it had played a role in his own conversion. I remember being surprised by McDowell’s effective use of logical argument. But, I still wasn’t persuaded, as my friend had been.

One Saturday afternoon, I found myself wondering why McDowell said the death, resurrection and ascension of Jesus Christ was necessary for the redemption of humanity. Then in my mind (not audibly) I heard a voice say: “There was no other way.” I immediately knew the statement was true. And I immediately knew that voice was God.

I grew up in the Roman Catholic church, but had never been told that God would speak to you like that. Ironically, at that time one of the individuals I counseled actually believed he was Jesus Christ when he was in a psychotic state. I returned the book to Jerry, not saying anything about God speaking to me. My plan was to never speak of that experience to anyone. A few months later, some further, less profound experiences led me to acknowledge Jesus as my savior and Lord. I eventually did contact Jerry and tell him about God talking to me; and I have periodically told others of the experience as well.

God speaking to me is a part of my personal spiritual journey. But it is not an experience that I intentionally sought to cultivate (then or now), like the members of the Vineyard Christian Fellowship. This was over thirty years ago, and I have not had a spiritual experience of the divine that has ever come close to this encounter since then. I agree with T. M. Luhrmann that: “the problem of faith is not finding the idea of God plausible but sustaining that belief in the face of disconfirmation.”

You don’t have to have God talk to you in order to believe in Him. But if He does, it can make Him real to you in a profound way. Thanks Tanya for helping me to better understand my personal encounter with God. I look forward to your next project. And I have some suggestions, if you’re interested.

07/4/14

How Does God Become Real for Modern People?

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image credit: lightstock

Several years ago I read a fascinating study of psychiatry, Of Two Minds, by T. M. Luhrmann. Her insights brought clarity to how I view modern psychiatry and how it has changed since the 1970s. So I looked forward to reading When God Talks Back, where she sought to explain to nonbelievers how God becomes real for modern people. What I didn’t expect was to find new insight into how God became real to me over thirty years ago. In a future post, “How God Became Real for Two Modern People,” I describe two examples of what Luhrmann calls sensory override encounters with God, one of which happened to me personally.

Luhrmann spent time with members of two separate churches in the Vineyard Christian Fellowship. She intentionally chose a style of evangelical Christianity whose belief system would be difficult for ordinary Americans to accept. Members of Vineyard churches are encouraged to see God as someone who “interacts with them like a friend”; someone who speaks to you—at times with an audible voice. God is someone who you can hang out with; or go on a date with. Someone who wants you ask for specific things, like a particular score on your medical boards: “God just doesn’t want to know that you want to pass the MCAT. . . . God wants a number.”

According to Luhrmann, the relationship with God within a Vineyard church represents a shift towards “a more intimate, personal and supernaturally present” encounter with the divine that has developed in American spirituality over the last forty years. This style of evangelicalism wants Jesus to be as real in their lives as He was in the lives of the disciples. And it “involves an intense desire to experience personally a God who is as present now as when Christ walked among his followers in Galilee.”

God becomes “hyperreal.” He is “so real that you are left suspended between what is real and what is your imagination.” In literature, film and art, this is known as “magical realism.” Here the supernatural is seamlessly and unexpectedly blended into the natural world. Some film examples of this would be: “Stranger Than Fiction” and several Woody Allen movies, including: “Midnight in Paris” and “To Rome With Love.”

Luhrmann’s thinks that understanding or experiencing God in this way helps believers manage the doubts posed to such a belief within Western culture where reality is explained in terms of natural, physical laws. God becomes so real and so present that “the supernatural is presented as the natural.” In other words, individuals report sensory perceptions of the immaterial: of God. These “sensory overrides” are odd moments of hearing a voice when you are alone; seeing something that isn’t there; smelling or tasting something that isn’t present.

She systematically and even experimentally demonstrated how these sensory overrides were not pathological. Unlike hallucinations, these experiences of the immaterial were typically rare, brief, and not distressing. Luhrmann pointed to examples in the Bible and a long Christian tradition of individuals reporting they heard or saw the supernatural. But these sensory overrides are not limited to purely religious experiences. Like William James, in The Varieties of Religious Experience, Luhrmann successfully described what James said was the instinctive belief of humankind: “God is real since He produces real effects.”

06/20/14

Groanings Too Deep for Words

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molodec / 123RF Stock Photo

My personal spiritual journey includes experiences of God talking to me; words of knowledge or discernment; praying in tongues and prophetic utterance. But I do not see myself as a charismatic or Pentecostal Christian. Nor do I think these experiences are more profound than insight gained from reading and studying the Bible. Well, maybe the time God talked to me should be reserved as a more profound experience; especially since it didn’t occur as a result of ingesting psychedelic drugs.

Recently I discovered an online dialogue about these experiences stemming from T. M. Luhrmann’s book, When God Talks Back. I think she has given us some great insight into the psychic mechanisms by which we encounter God. Here is my attempt to add two cents worth to that discussion: We need to recognize a distinction between discursive and non-discursive thought.

In her classic work Philosophy in a New Key, Susan Langer said that all language has a form that requires us to string out our ideas as if we were hanging them on a clothesline; even though these ideas may actually nest one within the other like layered clothing on a cold, windy day. This property of verbal symbolism is called discursiveness. And only when our thoughts are arranged discursively can they be spoken. “Any idea which does not lend itself to this ‘projection’ is ineffable, incommunicable by means of words.” Langer added that this was why the laws of reasoning are sometimes known as the “laws of discursive thought.”

Non-discursive expressions of our inner mental life are not linguistically structured. They exist in an incommunicable, largely unconscious mental state of emotions, feelings and desires. Some expressions of this inner mental life are seen in tears, laughter, or profanity. Langer said this leads to two basic assumptions: 1) that language is the only means of articulating thought, and 2) everything that is not speakable thought is feeling.

Langer then said that human thought is like a tiny, grammar-bound island in the midst of a sea of feeling. This island has a periphery of “mud”—a mixture of factual and hypothetical concepts broken down by the emotional tides into a “material” mode: a mixture of meaning and nonsense. Most of us live our lives on this mud flat. In artistic moods we will take to the deep, “where we flounder about with symptomatic cries that sound like propositions about life and death, good and evil, substance, beauty and other non-existent topics.” I’d substitute the word “immaterial” for Langer’s term “non-existent.” She then said:

So long as we regard only scientific and “material” (semi-scientific) thought as true cognitions of the world, this peculiar picture of mental life must stand. And if we admit only discursive symbolism as a bearer of ideas, “thought” in this restricted sense must be regarded as our only intellectual activity. It begins and ends with language; without the elements, at least, of scientific grammar, conception must be impossible.

Building on this discussion, I’d agree with Langer that conscious thought, which we use to structure the world around us, is essentially discursive. Our unconscious thought life of feelings, emotions and desires is then mostly non-discursive and largely not available to us, unless it somehow manages to press its way through to the conscious, discursive world.

A biblical expression of this distinction is found in Romans 8:26: “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.”

There is a human tendency to give greater significance to discursive impressions that appear suddenly, fully formed out of our unconscious thought life. I think this is true religiously as well as psychologically. Oftentimes these insights appear while the person is concentrating on something entirely different; and also when they are dreaming.

Charismatic and Pentecostal Christians see discernment, prophetic utterance and speaking in tongues as miraculous manifestations of God’s presence. But they could simply be unexpected encounters with God that take place as they go swimming in the sea of their immaterial, unconscious thought life.

Psychological theorists such as Sigmund Freud and Carl Jung similarly place a high value on the content of dreams as manifestations of the unconscious thought life of the individual. But they are no more significant that the material gathered by the practice of discursive “talk therapy.”