The subconscious seems to be a taboo subject in many western Christian circles. In some instances this aversion seems to be a relic from the Age of the Enlightenment, when rationality was regarded as the measure of all good. In some instances this aversion seems to have more superstitious roots, as if, as in ancient nautical maps, off the edges of explored territory there be only dragons and demons. But are these discounting and demonizing approaches to the subconscious the only approaches open to Christians?
I would suggest we consider a few things first:
- That if everything we are is God-given, that necessarily includes our subconscious mind, or as some would put it, our peripheral consciousness
- That the scriptures testify to God using dreams (as with Joseph and the Magi) and visionary trances (as with Peter and Paul), so the subconscious can’t be irredeemable
- That the call to “be transformed by the renewing of your mind” in Romans 12:2 should be interpreted holistically and not be artificially limited to the rational intellect
- That the “self-control” spoken of in Galations 5:23 will not be our experience if our subconscious is running wild
In essence, not only would I say there is a biblical basis for working with the subconscious towards a renewed mind and improved self-control, I would say the subconscious can also be a powerful way through which God works in us and through us.
However, this does not mean I automatically endorse secular approaches to personal transformation, for the Christian understanding of healing differs to secular understandings. I would instead suggest a more Christ-centred approach, a more gospel-soaked approach. Only as the gospel permeates to our depths can our most habitual sins and darkest personal demons be brought into the light and uprooted.
If any of you would be interested in an engagement with the Hermetic Qabalah from a critical but sympathetic Christian perspective I would recommend “The Christ, Psychotherapy and Magic” by Anthony Duncan as a fine place to start. Here are a few comments that struck me while reading the book:
Light and fire feature very prominently in the imagery of the Merkabah mystics
[The Qabalists believed] the world [was] created through the language of god: Hebrew
Evelyn Underhill has expressed the difference aptly by stating that ‘magic wants to get, mysticism wants to give’.
The mystic seeks God. The magician seeks the things of God. The magician uses his intellect, the mystic uses his heart.
Mysticism seeks only ‘to be’. Magic seeks ‘to know’.
Our Lord will not fit into the Tree of Life; it must fit into him!
It is, alas, only too manifestly true that the faith and devotion of much of the Western Church has seemed to stop short at the crucifixion.
The Qabalist cannot really grasp the understanding that the Christ has transcended and fulfilled every symbol that the tree contains.
Recognizing the Qabalah for what it is, a pattern of symbols and archetypes, a guide to the structure of both the macrocosmic collective unconscious and the microcosmic individual unconscious, the Christian can probably make considerable use of it. In the detachment which is possible to him because he is in the Christ and a partaker of his Life, he is able to accept the monism of the Qabalah because he is not committed to it as theology. It is merely an understanding of the relationship between the one and the whole within the created order.
Doubts and questionings must always precede a newer, deeper understanding; the believer who has never doubted has never really believed; the ‘dark nights’ have a wider application than mere individual spirituality.
Prayer is an exercise of will; the self-surrender of the will to God in love.
Christian prayer is a dialogue of wills. The time of prayer is a time of giving the undivided attention of the will to God.
It is the opinion of the writer that nothing is likely to be more daunting to the occultist who seeks to become a Christian and to follow the Christian way of prayer than the utter lack of ‘experience’, the total absence of ‘results’ that is exceedingly likely to attend his attempts to pray.
The realm of the demonic is the collective unconscious.
What is a soul? Is it something we have or something we are? This is a question that Delmar B. Epp explores in “I’m a Soul, Man: One Psychologist’s Reflection on Human Nature“.
The different options as he sees them are:
- Radical dualism
- Emergent dualism
- Reductive materialism
- Nonreductive physicalism
The fourth seems closest to my own view? What about you?
Been doing some more research on the connection between personality type, tendency towards mysticism and involvement in new religious movements and found an interesting article entitled, “Personality and motivations to believe, misbelieve and disbelieve in paranormal phenomena”. Here are some pertinent extracts:
Paranormal beliefs and experiences are associated with certain personality factors, including absorption, fantasy proneness, and the Myers-Briggs intuition and feeling personality dimensions. Skepticism appears to be associated with materialistic, rational, pragmatic personality types. Attitude toward psi may also be influenced by motivations to have control and efficacy, to have a sense of meaning and purpose in life.
When psi experiences have been examined without a bias for control, the primary effect has been found to be enhanced meaning in life and spirituality, similar to mystical experiences. Tensions among those with mystical, authoritarian, and scientific dispositions have been common in the history of paranormal and religious beliefs. Scientific research can do much to create better understanding among people with different dispositions. Understanding the motivations related to paranormal beliefs is a prerequisite for addressing questions about when and if psi actually occurs.
Broughton (1991, p. 10) noted that surveys typically find that over half of the population report having had a psi experience, but closer examination of the cases suggests that only about 10% to 15% of the population have had experiences that appear to be possible psi. This estimate is consistent with early surveys (Rhine, 1934/1973, p. 17) and with later studies (Haight, 1979; Schmiedler, 1964). At least 70% to 80% of the people reporting psychic experiences appear to be misinterpreting the experiences.
The purpose of this article is to summarize and discuss some of the key personality factors and motivations that appear to be relevant for understanding why people believe, misbelieve, and disbelieve in the paranormal. Of course, innumerable personal, social, and cultural factors may have a role in attitude toward the paranormal. The present discussion is intended as a starting point focusing on selected prominent factors. These factors are diverse, and the possibility of conflicting motivations should be recognized.
Paranormal and mystical beliefs are closely related. The personality factors most consistently associated with paranormal beliefs and experiences are the interrelated cluster of absorption, fantasy-proneness, and temporal lobe symptoms. All three of these personality constructs involve a high degree of imagination and fantasy. These factors generally correlate in the .5 to .6 range with each other and with mystical and paranormal experiences (summarized in Kennedy, Kanthamani, & Palmer, 1994).
Based on his work with the Myers-Briggs personality model, Keirsey (1998) stated that people having intuitive, feeling (NF) personality types are mystical in outlook and often explore occultism, parapsychology, and esoteric metaphysical systems. Those with NF dispositions aspire to transcend the material world (and thus gain insight into the essence of things), to transcend the senses (and thus gain knowledge of the soul), to transcend the ego (and thus feel united with all creation), [and] to transcend even time (and thus feel the force of past lives and prophecies), (p. 145)
Research studies have found that belief in paranormal phenomena is associated with the N and F personality factors (Gow, et. al., 2001; Lester, Thinschmidt, & Trautman, 1987; Murphy & Lester, 1976). In a study of a technique attempting to induce a sense of contact with someone who had died, 96% of the participants with NF personality types reported after-death contact experiences, whereas 100% of the participants with ST (sensing, thinking) personality types did not have these experiences (Arcangel, 1997). In a survey of parapsychological researchers, Smith (2003) found that the F factor was associated with experimenters who were rated as psiconducive. Temporal lobe symptoms have been found to be associated with the N and P Myers-Briggs personality factors, and to a weaker extent with F (Makarec & Persinger, 1989). Thin boundaries have been found to be associated with NF personality dispositions (Barbuto & Plummer, 1998).
Taken together, these findings indicate that certain people have innate interests in and motivations for mystical and paranormal experiences. Behavioral genetic research indicates that absorption, the Myers-Briggs personality types, and interest in spirituality all have significant genetic components similar to other personality factors (Bouchard & Hur, 1998; Cary, 2003; Hammer, 2004; Tellegen et al., 1988).
Unconscious. Psychical and mystical experiences are both thought to arise from an unconscious or higher part of the mind and to be facilitated by efforts to still the conscious mind and to reduce superficial unconscious activity. Both types of experience are viewed as a link or doorway to a higher realm of interconnectedness. In fact, the primary difference is that psychical experiences provide information about the material world whereas mystical experiences provide information about the higher realm of interconnectedness itself. William James (1902/1982) noted that the knowledge revealed in mystical experiences may pertain to sensory events (e.g., precognition or clairvoyance) or to metaphysics.
Skeptics also tend to have a greater internal locus of control (belief that they control the events in their lives) than those who believe in psi (summarized in-Irwin, 1993). This is consistent with a stronger motivation for control by skeptics or possibly with less belief in supernatural influences.
The motivation for control may contribute to both skepticism and belief in psi. Research on various aspects of the motivation for control and its interaction with other psychological factors is needed to understand its role in attitude toward the paranormal. The initial evidence suggests that skeptics may tend to have a greater need for control. In fact, the speculations that an illusion of control is a significant factor in psi beliefs have primarily been proposed by skeptics and may be projections of their own needs for control.
If one moves beyond the motivation for control and looks at psi on its own terms, a different motivation emerges as prominent. Many people report experiences of ostensible spontaneous paranormal phenomena that occur without attempting to elicit or control the phenomena (Rhine, 1981; Stokes, 1997). Even a casual review of these reports indicates that the experiences do not seem to be guided by self-serving, materialistic motivations or needs for control.
Research indicates the primary effect of psi experiences is an altered worldview and an increased sense of meaning and purpose in life and spirituality (Kennedy & Kanthamani, 1995; McClenon, 1994, 2002; Palmer, 1979; Palmer & Braud, 2002; White, 1997a, 1997c). For example, Dossey (1999, p. 3) describes how a series of unexpected paranormal experiences changed the direction of his professional career. Similarly, a survey of people who were interested in parapsychology and reported having paranormal or transcendent experiences found that (a) 72% agreed with the statement “As a result of my paranormal or transcendent experience, I believe my life is guided or watched over by a higher force or being,”
The transformative psi experiences appear to guide a person rather than the person guiding psi. This is a significandy different world view than the assumptions of experimental parapsychology. These types of cases may induce an attitude of a humble seeker rather than a sense of control. Dossey (1999, p. 3) characterized his series of psi experiences as: “It was as if the universe, having delivered the message, hung up the phone. It was now up to me to make sense of it.”
Keirsey (1998) described the sensing, judging (SJ) personality types as materialistic, distrusting of fantasy and abstract ideas, and tending to feel a duty to maintain traditional rules of right and wrong. These personality types focus on external authority and tradition rather than internal experience.
People with STJ personality types tend to rise to positions of leadership and authority in hierarchical organizations (Keirsey, 1998; Kroeger, Thuesen, & Rutledge, 2002). Fudjack and Dinkelaker (1994) noted that the masculine “extraverted/rational-empirical/pragmatic/ materialist” ESTJ personality is prominent in western culture and tends to prefer hierarchical organizations that emphasize power and control rather than creativity and flexibility. Kroeger, Thuesen, and Rutledge (2002) administered the Myers-Briggs personality test to over 20,000 people in all levels of a wide variety of corporate, government, and military organizations. Across these diverse groups, they found that 60% of 2,245 people in top executive positions had STf personalities (ESTJ or ISTJ). The proportion of STJ types increased as the level on the management hierarchy increased.
Research indicates that the S personality types are associated with conservative religions that emphasize institutional religious authority and tradition whereas the intuitive (N) types are associated with more liberal, subjective, experiential approaches to religion and tolerance for religious uncertainty (Francis and Ross, 1997; Francis and Jones, 1998,1999; Macdaid, McCaulley, & Kainz, 1986). Similarly, greater dogmatism was associated with the S and J personality types (Ross, Francis, & Craig, 2005).
Other personality models describe related factors like authoritarianism, traditionalism, or right-wing authoritarianism (Altemeyer, 1996; Carey, 2003, pp. 395-398; Spilka et al., 2003, pp. 467-468). Altemeyer (1996) argued that fundamentalism is a religious manifestation of the authoritarian personality. Monaghan (1967) described “authority-seeker” as one of the main motivations for attending a fundamentalist church.
Fundamentalist religions often consider mystical or paranormal experiences as delusions or dangerous events. Pentecostal and charismat
ic religious movements emphasize “gifts of the spirit,” including prophesy, healing, recognition of spirits, performance of miracles, wisdom, and knowledge (Roberts, 1995, p. 370; Rosten, 1975, pp. 591-592). Christian fundamentalists frequently have conflicts with Pentecostals and charismatics because fundamentalists give primacy to the inerrant authority of the Bible rather than to direct spiritual experience (Roberts, 1995, pp. 370-371).
Tensions between those who give primacy to the authority of tradition rather than to direct mystical and miraculous experiences have occurred for centuries, as would be expected if personality dispositions have a role. The life and death of Jesus were based on conflicts between those who maintained rules, authority, and superiority of past traditions versus proponents of inspired teachings supported by claims of paranormal phenomena. Such tensions were also apparent in the reactions within Christianity to the desert ascetics and in the Protestant Reformation (Woodward, 2000). One argument that goes back to at least the sixteenth century is that the miracles described in the Bible were real and were needed to establish the authority of the Bible, but once that authority was established, miracles were not needed and claims for post-biblical miracles are fraudulent or the work of the devil (Mullin, 1996, pp. 12-16). The variation in beliefs among individuals and groups should also be kept in mind. Some of those who focus on authority also believe that supernatural interventions sometimes occur in post-biblical times.
More subjective forms of spirituality can also provide a means for establishing a hierarchy of superiority. Characteristics and criteria for determining who is more spiritually advanced are often proposed (e.g., White, 1972; Wilber, 2000). The claim that one is among a small minority of highly evolved people and that everyone should strive to be like him or her is a common symptom of the drive to achieve a sense of superiority.
Some people build superiority hierarchies in the material world and some build them only in their minds. Those who build superiority hierarchies in the material world tend to have more negative attitudes toward the paranormal. Paranormal and mystical experiences may sometimes be pursued or claimed in an effort to achieve a sense of superiority. Tensions between people with authoritarian and transcendent dispositions have occurred throughout history and appear to underlie many religious and social conflicts.
J E Kennedy (2005). PERSONALITY AND MOTIVATIONS TO BELIEVE, MISBELIEVE, AND DISBELIEVE IN PARANORMAL PHENOMENA. The Journal of Parapsychology, 69(2), 263-292.