Maslow’s Approach to Mystical Experiences
Abraham Maslow in Religions, Values, and Peak Experiences utilizes a psychological approach to the study of mystical experiences. It also becomes evident that he is possibly influenced by the work of Emile Durkheim. Maslow coins the term “peak-experience” to describe Mystical experiences. For him, it is the peaker’s interpretation of the occurrence that determines if it is a religious one-that is, since the peak-experience occurs in the mind, one is more likely to interpret the event as a revelation or message from the divine if he or she adheres to a particular religious belief. In the later interpretation of peak-experiences by non-peakers-as in the case of organized religion-aspects of the experience become altered.
The actual peak-experience allows one “to perceive external objects, world, and individual people as more detached from human concerns” (Maslow, 359). One’s perception becomes more objective and less judgmental. Maslow calls this the cognition of being or “B-cognition”. People become aware of how things truly are in their being. Peakers can see things in a new light and life appears beautiful and desirable. The peaker’s personal feelings and emotions become selfless and humble.
Maslow understands religious experiences not as supernatural occurrences, but, rather, natural ones. Religious experiences, “phrased in terms of supernatural revelation, were, in fact, perfectly natural, human peak-experience of the kind that can easily be examined today, which, however, were phrased in terms of whatever conceptual, cultural, and linguistic framework the particular seer had available in his time” (Maslow, 352). The experience was not actually supernatural. Rather, it was interpreted as such due to social concepts and the person’s own interpretation. He or she, instead of using scientific explanation, used supernatural definitions to understand the experience because that was more readily available. Nevertheless, since prophets are peakers who interpret their experiences in religious terms, their experiences are analyzed in religious terms.
“We must differentiate the prophets in general from the organizers or legalists in general” (Maslow, 352). The prophet is the peaker while the legalist is one who spreads the “good news” of the prophet’s peak-experience. Maslow differentiates between these to show that an organized religion is a structure that exists because of the legalists. Hence, religions are controlled by non-peakers. This can cause discrepancy in the actual vision of the peaker and the application of the message. Maslow suggests that a religious organization can deviate from the “original revelation or mystical experience or peak-experience to make it suitable for group use and for administrative convenience” (Maslow, 354). In other words, the revelation of the prophet begins to function in such a manner as to serve the needs of the legalists.
The consequence of this transformation from a peak-experience to an organized religion is that the symbols, words, and rituals become sacred rather than the original message, notion, or revelation. This results in a loss of the original goals and, instead, becomes a product of society-that is, it begins to serve other purposes. Obviously, the religion of the peaker becomes an altered religion for the non-peakers; it becomes a religion that supports their desires.
Maslow attempts to display his opinions as findings of empirical research. In fact, his specific scientific approach is a soft approach, which places importance on qualitative research. According to Carl Olson, “A soft approach stressed observing individuals in social settings, joining them in various social actions, simply talking to people under study, or usually a combination of all three options” (Olson, 342). Maslow mentions interviews with peakers and case studies. This, perhaps, is done to legitimate his writings. Science, as applied to peak-experiences, can enhance the argument of a paper. Thus, empirical data plays a major role in the development of Maslow’s hypothesis. In fact, he links psychological and sociological aspects of science to religious phenomena.
The psychological approach to religion examines experiences as occurring within the mind. His discussion of cognition and interpretation supports this claim. The emphasis of his research relies on an individual’s interpretation of a peak-experience. Both the act and the interpretation occur in the mind. Thus, it is the mind that guides the beliefs in religions. The peak-experience can simply reinforce those beliefs for the individual.
Another approach that Maslow alludes to-or, is influenced by-is that of Durkheim’s Functional perspective. Functionalism has its footing in sociology rather than psychology. The basic premise is that institutions within a society are interdependent and function to support society as a whole. Even deviance has a place in society; “deviance clarifies social norms and helps societies to maintain social control over people’s behavior” (Kendall, 135).
Does Maslow’s discussion of evil correspond to Durkheim’s deviance? “Evil itself is accepted and understood and seen in its proper place in the whole, as belonging there, as unavoidable, as necessary, and, therefore, as proper” (Maslow, 360). Since evil consists of the opposite to what is considered good in a religious tradition, then evil is deviance by nonconformity. The influence of Durkheim appears when Maslow calls evil “unavoidable” and “necessary”.
As previously mentioned, Maslow also discusses how religion changes from the peaker’s experience to an organized religion to serve the needs of the non-peakers. This altering of the religion reflects a Durkheimian notion of religious concepts developing to serve a social function and gradually evolving into something more complex. Then, religion becomes part of the framework of a given society.
Sociology and psychology are both scientific fields that examine social phenomena. Maslow studies religious experiences mainly in terms of psychology. His use of-or, emphasis on-empirical data allows one to better grasp his notions of peak-experiences and the continuation of religions, which are manifestations of peak-experiences and perpetuated by non-peakers.
Bibliography
Kendall, Diana. Social Problems in a Diverse Society. 2nd ed. Needham Heights, MA: Allyn and Bacon, 2001.
Maslow, Abraham. Religions, Values, and Peak Experiences. Columbus, OH:Ohio State University Press, 1964.
Olson, Carl. Theory and Method in the Study of Religion.Toronto, Ontario: Thomson Wadsworth, 2003.
