Integrating Mystical Experiences
Unsettling Experiences
I had an unsettling experience as a social work intern in the department of child psychiatry at a major children’s hospital. In supervision a case was discussed in which the family of a child in treatment had become Christian. Over the course of therapy it was noted that great improvements had been made in the child’s behavior at home and school. The concern was the family’s new profession of faith. The clinicians, unfamiliar with spiritual experiences, considered what was reported alarming. The experience left me wondering about the integration of faith and psychology and how to address “mystical experiences” from a Christian and psychological perspective. Needless-to-say, it was fascinating to read Spellbound: Modern Science, Ancient Magic, and the Hidden Potential of the Unconscious Mind by Daniel Z. Lieberman.
I made immediate connections to Joseph Campbell’s, The Hero with a Thousand Faces. Dr. Lieberman notes that for psychologists, “stories reveal what can’t be seen.”[1] He continues, “Myths, fairy tales, and legends are about struggle.”[2] The myths Campbell wrote about served a similar purpose to that of iconography. They present a window that helped reveal truth and the universal struggle of humanity. I took a similar approach looking at the unconscious mind through the lens of magic, fairy tales, alchemy, mystical numbers, and the Tarot. Though unsettling, it opened up a way of seeing what I believe are God-given desires within human beings to seek wholeness, purpose and meaning in life, to be curious about the unseen, the unconscious, the eternal, and who want to understand the mystery that is life and Spirit.
Dr. Lieberman writes, “Scientists study matter and force; theologians study spirit.” He goes on to say that we can explain scientifically mystical experiences but can’t determine the cause of mystical phenomenon because it is an issue of faith.[3] It is encouraging that faith and mystical experiences are not pathologized and how an academic view of “Ancient Magic” is offered as a window to the unconscious mind. This is an unexpected approach. How do we integrate the disciplines of science and religion, the mystical and the rational, the conscious and the unconscious in effort to become our truest self and remain grounded in our faith?
Understanding Mystical Experiences as Encounter with God
Mystical experiences are not new to the Christian faith. The Bible is full of people encountering God in unusual ways and being changed in the process. Jacob’s dream and his wrestling with God left him proclaiming, “Surely the Lord is in this place, and I was not aware of it.”[4] That experience was so transformative that God changed his name. Dr. Lieberman uses terms like magic moments,[5] mystical experiences,[6] genius loci or “spirit of the place,”[7] and “numinous experiences”[8] to describe such events. The use of the word “magic” to explain what I would describe as divine presence is uncomfortable, but I understand the point. These experiences are aspects of real life that we often miss, can’t easily explain without being misunderstood, find challenging to navigate, move us deeply, and at times trouble us.
Christianity offers ways to understand these experiences. In Celtic Christian spirituality, mystical experiences and locations are referred to as “thin places” in which we feel the heartbeat of God.[9] In Braving the Thin Places, Julianne Stanz writes, “Thin places exist not only outside us but also within us. Each of us stands at the threshold of our own pain or wonder, our own thin place.”[10] In Christian Mystics, Ursula King writes of Christian mystical experiences as “an all-consuming love for both God and the world. It is an experience of a profound spiritual integration that holds the promise of joy, passion, ecstasy and suffering overcome, a spiritual wholeness and completion that reaches its goal in God.”[11] St. John of the Cross writes of “the dark night of the soul” in which suffering cleanses and instructs us in love.[12] Teresa of Avila envisioned the soul as an interior castle, describing the soul’s journey moving through a “castle made of a single diamond in which there are many rooms” noting prayer and meditation were the door of entry.[13] These are just a few examples of the mysterious ways Christians describe transformative encounter with God.
Integration and Spiritual Practices
The Jungian concepts of accessing the unconscious mind and integrating the shadow self are not unfamiliar to me. Many of our choices are not as rational or conscious as we would like to believe. We all have moments when we are not quite sure why we do what we do, why we say what we say, or from where our greatest sources of inspiration and creativity arise. At times we are frightened, embarrassed, or ashamed by what comes forth; at other times delighted and surprised. My question: How do we safely explore our unconscious mind which is full of mystery, wonder, and possible danger?
Dr. Lieberman explains, “When we permit ourselves to think about disturbing ideas, the conscious mind can process them and work the associated difficulties. But if we disavow them, they lie in wait, raw and unprocessed. It’s a serious matter.“[14] Accessing our unconscious mind begins by welcoming all parts of self, including those parts that feel shameful and we prefer to deny. A variety of wise guides, safe practices, and a belief that we are deeply loved by God make this a worthy endeavor.
Our Christian faith and spirituality are gifts that come along side to help us safely engage the unconscious mind. Dr. Lieberman lands on meditation with the appropriate caveats and warnings which also apply to our spiritual practices.[15] Christian spiritual practices offer us ancient ways of engaging with our unconscious mind and integrating our shadow self. Spiritual practices that have aided my journey thus far are lectio divina, the examen, centering prayer and breath prayer, and spiritual direction. All encourage awareness of God’s presence and activity in my life, center me on God’s loving-kindness, and gently move me closer to my truest self in Christ.
[1] Daniel Z. Lieberman, Spellbound: Modern Science, Ancient Magic, and the Hidden Potential of the Conscious Mind (Dallas: BenBella Books, 2022), 7.
[2] Daniel Z. Lieberman, Spellbound, 24.
[3] Ibid., 31.
[4] Genesis 28: 16
[5] Daniel Z. Lieberman, Spellbound, 25.
[6] Ibid., 31.
[7] Ibid., 39.
[8] Ibid., 41.
[9] Julianne Stanz, Braving the Thin Places: Celtic Wisdom to Create a Space for Grace (Chicago: Loyola Press, 2021), xi.
[10] Julianne Stanz, Braving the Thin Places, x.
[11] Ursula King, Christian Mystics: Their Lives and Legacies throughout the Ages (Mahwah, NJ: HiddenSpring, 1998), 7.
[12] Bernard McGinn, ed., The Essential Writings of Christian Mysticism (New York, The Modern Library, 2006), 385-386.
[13] St. Teresa of Avila, Interior Castles, ed. and trans. E. Allison Peers (New York: Doubleday, 1989), 28.
[14] Daniel Z. Lieberman, Spellbound, 64.
[15] Ibid., 243.
About the Author
Jenny Dooley
Jenny served as a missionary in Southeast Asia for 28 years. She currently resides in Gig Harbor, Washington, where she works as a Licensed Mental Health Counselor and Certified Spiritual Director in private practice with her husband, Eric. Jenny loves to listen and behold the image of God in others. She enjoys traveling, reading, and spending time with her family which include 5 amazing adult children, 3 awesome sons-in-law, a beautiful daughter-in-law, and 8 delightful grandchildren.13 responses to “Integrating Mystical Experiences”
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Jenny,
I think I like your post, best of ALL!
I always enjoy reading through your thinking process.
Penuel, where Jacob wrestled with God, is the name of the Christian Soccer Leave in Ukraine. GSI Ukraine (now an official thing) will work with them. I smiled when you mentioned Jacob. 300 kids…I can’t wait!
My dealing with out religions, Buddhism, Taoism etc.. as a new Christians brought me to the God shaped void that Blaise Pascal talked about…in
Ecclesiastes 3:11..He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end.
I equated Pascal’s void with the “eternity” that God put in all of us.
Nature (and apparently man) hates a void and I gathered that the Greek/Roman/Hawaiian Gods were developed to fill that void. Every culture rushed to fill that void.
You wrote, How do we integrate the disciplines of science and religion, the mystical and the rational, the conscious and the unconscious in effort to become our truest self and remain grounded in our faith?
I love this question. I think this is the question that is bubbling up in the cohort.
The use of the word “magic” to explain what I would describe as divine presence is uncomfortable, but I understand the point. These experiences are aspects of real life that we often miss, can’t easily explain without being misunderstood, find challenging to navigate, move us deeply, and at times trouble us.
Troubling…yes…I almost feel soiled. It is like choosing to watch R rated Netflix movies…I know that the themes will impact my thoughts and behaviors. Warning stay away! I felt that way about Lieberman’s book.
How do we safely explore our unconscious mind which is full of mystery, wonder, and possible danger?
Such a great question and an even better answer…
Our Christian faith and spirituality are gifts that come along side to help us safely engage the unconscious mind. Dr. Lieberman lands on meditation with the appropriate caveats and warnings which also apply to our spiritual practices.[15] Christian spiritual practices offer us ancient ways of engaging with our unconscious mind and integrating our shadow self.
Spiritual practices that have aided my journey thus far are lectio divina, the examen, centering prayer and breath prayer, and spiritual direction. All encourage awareness of God’s presence and activity in my life, center me on God’s loving-kindness, and gently move me closer to my truest self in Christ.
Can you send me references to these practices. I think it is high time I shed my fear of the unconcious (I blame watching the Exorcist at age 12). And grab those Christian tools to help me deal with my unconscious.
P.S. The portion starting with thin places….brilliant…absolutely brilliant.
Thank you for your kind words, Russell.
I hope the books on spiritual practices are helpful to you. Whether you call it the unconscious mind, the shadow, awareness, a thin place, or an Aha moment I do believe God is there to support and gently guide us without shame. I like the word invitation and remind my counseling clients and spiritual directees that when we encounter those moments it is at our own pace… some times it’s just a little peek. Those times should move us toward freedom, love, and wonder.
I find it fascinating how you link the power of storytelling and faith, with our ability to delve into our thoughts and emotions. It reminds me of Daniel Liebermans discussions in his book. Considering your mention of concepts, such as experiencing a sense of closeness to God in locations I’m curious to know how engaging in practices like prayer or approaching Bible reading in a unique manner provides you with a safe avenue for exploring your innermost thoughts and feelings akin, to Liebermans insights?
Hi Mathieu,
The story is often our own, but can also be someone else’s, a myth or fairly tale that moves us to face or understand something about ourselves. I think I wrote more about it on the Joseph Campbell blog post. It’s not only the story that molds and shaped us it can also be the story we tell ourselves about the story, if that makes sense.
Lectio is a slow reading of scripture and prayer that helps me tend to what God is saying to me personally. Often the practice moves me to reflection and to consider my actions, attitudes, and underlying shadows. For me it is a very gentle invitation to look at what I don’t always see and bring it to God. I am often filled with wonder at how gentle and loving God is as I bring things to him. Centering prayer is similar as it is really sitting in God’s loving presence.
Oh Jenny! Yay! You brought up Celtic Christianity when you said “Christianity offers ways to understand these experiences. In Celtic Christian spirituality, mystical experiences and locations are referred to as “thin places” in which we feel the heartbeat of God”. I’ve taken a pilgrimage to Iona Scotland to visit a “Thin place” and it was so liberating. In seminary, we needed to read a work by a mystic and I chose Julian of Norwich. She is one of my saints, she was just so out of control from our western mindset and I found it liberating. Like wisdom being considered “SHE” in the Bible , I wonder if our faith would be in a much better space if we had liberated feminine theology much sooner because we seem to embrace the mystical a bit easier. I think we are literally grounded in our bodies and understand creation and spirit in a different way? We have a lot we can bring to the table, and Celtic Christianity has a deeper connection to feminine energy. Thanks for your wrestling with how Christianity can merge with this and wrestle with how to keep safe?
Hi Jana,
Julian of Norwich is my favorite! I hope to make it to Iona some day. I have a few places that feel that way to me and a few unexpected places as well. I love going up to Port Townsend, WA, and reading at Chetzamoka Park. I remember playing there as a child and love taking my grandchildren to play and explore. It’s this quiet, grassy park over looking the Straits of Juan de Fuca and Admiralty Bay, with a little beach below. I’m sure it is just another park to most people but it is a “thin Place” for me. I have read several of our texts there! There is something very grounding and calming about being in beautiful places. I always feel inspired and free.
I have been so fascinated with the “thin places” physical places where you can feel God. I heard a sermon about them once by a Pastor that took a similar pilgrimage. Coincidently, it was when my Mom was actively dying (not eating or drinking). I remember talking to him about what I felt, we both acknowledged that the space between this earth and what lies beyond is also a “thin place” a place where God is present and covering the journey. I am fully aware that I am writing this to someone that has experienced what I am describing many times. I want to hear more about your trip to Scotland.
Hey Jenny, you wrote, “Accessing our unconscious mind begins by welcoming all parts of self, including those parts that feel shameful and we prefer to deny. A variety of wise guides, safe practices, and a belief that we are deeply loved by God make this a worthy endeavor.” What wise guides have you used or know about to help welcome those shameful parts?
Your post is filled with such encouraging insight. Thanks again, Jenny.
Hi Todd,
My most practical counseling tool to address shame comes from Dr. Sheri Keffer… she calls it the 180 Turn Around. I can send you my simplified version if you want, but it can be found in her book, Intimate Deception.
Personally, I have found centering prayer, silence, and stillness shame-reducing. I don’t know that centering prayer works or is even wise for everyone. Trauma can make it a bit challenging…at least that is my observation. I would love to hear your thoughts on that! It took me awhile to get there. But once I got comfortable with sitting with God in His loving presence it became easier to bring my wounds and shame to Him. I felt such love.
Gentle examen questions do the same for me as well. When did I receive love today? Where did I reject love today? When did I show love today? All of the above are invitations to notice without criticism or judgment.
Having a soul friend or spiritual director who accepts us without judgment and listens without fixing reduces shame. I am sure there are better answers I could give. What are your best tools for reducing shame?
Jenny,
I loved this post so much. I was especially interested in this passage, you wrote, “The Jungian concepts of accessing the unconscious mind and integrating the shadow self are not unfamiliar to me. Many of our choices are not as rational or conscious as we would like to believe. We all have moments when we are not quite sure why we do what we do, why we say what we say, or from where our greatest sources of inspiration and creativity arise. At times we are frightened, embarrassed, or ashamed by what comes forth; at other times delighted and surprised. My question: How do we safely explore our unconscious mind which is full of mystery, wonder, and possible danger?”
I don’t have the answer, but I want to know it. I want to know how we do this safely and how do we invite others to do the same.
Hi Jonita,
Slowly and prayerfully! In addition to what I wrote above in my responses I would add that practicing self-compassion, giving myself grace, and learning to welcome all parts of my self…even the parts I don’t like move me closer to acceptance and integration. I think we are just too hard on ourselves some times. I also have to watch out for reactivity…for me that looks more like getting too quiet. I have to get curious as to what is going on within me, name it, and validate it. I love the truth that God is on this journey with me. His perfect love casts out my fear and sustains me
Hi Jenny!
I Like to read your post. It is so insightful! You show us the Christian values connected to our reading. Based on your experience, what is the most helpful strategy concerning learning to understand ourselves?
Hi Dinka, Thank you for the question. In keeping with theme of story and my lectio divina practice, Luke 18: 35-43 has been highlighted for me on four separate occasions in the last week. Asking Jesus for sight and expecting by faith to be given it is a sweet place to begin to learn about ourselves, notice what we don’t take time to look at or would rather deny. It can be physical sight (I often miss seeing what is right in front of me), spiritual sight, and sight that helps us look at thoughts, feelings, and experiences that give way to understanding our selves and experiencing God’s presence.