On Mysticism, Transcendence, Meditation, Seers & Stones
What is mysticism? That is the million dollar question.
It is incredibly difficult to define. Wikipedia defines it as the “pursuit of communion with, identity with, or conscious awareness of an ultimate reality, divinity, spiritual truth, or God through direct experience, intuition, instinct or insight.” What? By combining all possible definitions into one, they have created an incomprehensible one.
Let’s turn to some closer associates. Hugh Nibley once defined it, quoting Eduard Lehmann, as “an intuitive and ecstatic union with the deity obtained by means of contemplation and other mental exercises.” Professor William Hamblin turns to oft-repeated definitions such as “a domain of religion that deals with the search for and the attainment of a profound experiential knowledge of God or of ultimate reality,” or, “mysticism is … a type of religious experience which involves a sense of union or merging with either God or an all-pervading spiritual force in the universe,” but finds even these lacking. In Kevin Christensen’s recent Interpreter review of Margarget Barker’s book Temple Mysticism: An Introduction he indicated that his “favorite LDS approach” to the topic has become Mark E. Koltko’s essay “Mysticism and Mormonism: An LDS Perspective on Transcendence and Higher Consciousness,” found in the April 1989 issue of Sunstone. We’ll come back to this shortly. Christensen notes that while Nibley’s view tends to be the more conventional definition, Margaret Barker’s own use of the term in her book is very different still, focusing on the experience of “seeing the Lord,” i.e. a temple theophany. While different, there is clearly overlap between the ideas of “a union with deity,” and “seeing God,” as Matthew Bowen also elucidates in his recent article in Interpreter. Koltko’s essay also perhaps helps bridge the gap. [Read more…]