The Taoist Mystical Experience: Analysis of the Numinous and Mystical Aspects
The Taoist Mystical Experience: Analysis of the Numinous and Mystical Aspects
by Jennifer Layton
In his essay "Mysticism and Meditation," Robert M. Gimello's praises
Ninian Smart for his distinction between the "numinous"
and "mystical" experience; however, this distinction can be
misleading for it assumes that the "numinous" experience belongs
solely to those mystics of the prophetic religions - Judaism, Islam
and Christianity - and that the religious experience of "certain
strands of Buddhism (along with some varieties of Taoism, Hinduism,
etc.)" is exclusively "mystical" (Katz 171). Gimello, paraphrasing
Smart, goes on to describe a numinous experience as"An encounter
with a being wholly other than oneself ... gratuitous, in the sense
that those subject to it are not themselves responsible for its
occurrence" (Katz 171). By contrast, the mystical experience is "not
so much an encounter with a 'sacred other' as it is the interior
attainment of a certain supernatural state of mind" and is the result
of the "subject's own efforts in following a certain contemplative
discipline or method" (Katz 172).
Following Ninian Smart's distinction, one would naturally assume that
the experience of the Taoist mystic is "mystical"; first, because
Taoism is not a prophetic religion, and second, because the
experience is self-initiated. However, the Taoist mystical experience
is unique in that it can be considered both mystical and numinous.
The Taoist mystical state is: spiritually elevated, supernatural, and
incapable of being described, all of which are qualities that define
the term "numinous.”
Huston Smith, in his book The World's Religions, states that there
exist three meanings of Tao: the Way of Ultimate Reality, the Way of
the Universe, and the Way of Human Life (Smith 198). These three
meanings of Tao allow for a more comprehensive understanding of how
the Taoist mystical experience contains both numinous and mystical
aspects.
The Way of Ultimate Reality: Smith states that "though Tao is
ultimately transcendent, it is also immanent" (Smith 198). This point
is crucial in that it shows that both numinous and mystical aspects
exist in the Taoist mystical state. The concepts of transcendence and
immanence directly relate to Smart's distinction. The numinous
experience in a prophetic religion deals exclusively with
transcendence because adherents of this type of religious tradition
worship a supreme being that transcends humankind. In order for a
union to form between the mystic and the supreme being, the mystic
must "step outside" his or her mundane and bodily existence. By
contrast, in mystical religions, the experience of the mystic
involves immanence; one must reflect internally to form a union with
the desired state of being, i.e., Atman/Brahman for the Hindu mystic,
Enlightenment for the Buddhist disciple. While the Taoist mystical
experience also involves internal reflection, both immanence and
transcendence occur. Tao not only lies within the human "veiled in
our consciousness by the artificiality's of civilization" (Eliade
291), but transcends all that it has created - Man, Earth and Nature.
As Sidney Spencer states in his book Mysticism in World
Religion," the Tao is the Source of all things; it is self-existent;
it transcends time and space" (Spencer 99). Tao is spiritually
elevated not only as the Way of Ultimate Reality, but as the Way of
the Universe - Smith's second and significant meaning of Tao.
Although a supreme being does not exist in Taoism, disciples of this
religion speak of a "supreme state of being and can be reached only
through the greatest personal effort and self-discipline" (Reid 4).
This supreme state of being is Tao - the Way of the Universe.
According to F.C. Happold in his text Mysticism: A Study and an
Anthology," though Tao is sometimes translated as the Way, in its
transcendental aspect it is the Primal Meaning, the Undivided Unity
which lies behind all phenomena" (Happold 149). Transcendence invokes
the feeling of a clear separation between God and man, and in
prophetic religions this meaning is solely accepted. However, Tao, as
a supreme and supernatural state of being transcends all that is
life, and the Taoist saint must "leave his material body" in order to
return to Tao. According to the great Taoist sage Chuang-tzu, the
Taoist adept "has the internal impression of flying off and moving
freely in space but externally the individual in a state of ecstasy
resembles a piece of dead wood" (Eliade 292). Through the discipline
of meditation and inner contemplation, the Taoist saint is able to
spiritually leave his/her material body and return to Tao. Once the
Taoist mystic has achieved this state, he/she is able to return to
the ordinary world with a spiritually illumined soul similar to the
Buddhist arhat living in Nirvana with substrate. According to Mircea
Eliade," mystical ecstasy is neither accessible to all Taoists nor
permanent, a Taoist saint did not necessarily withdraw from the
world, but he could at the same time be 'outside the world' and live
as an ordinary man among others" (Eliade 292). This "spiritual
voyage" illustrates the transcendental aspect of the Taoist mystical
experience; although Tao is not a supreme being that transcends
humankind, it is a supreme state of being that transcends humankind
in its supernatural state as the Way of the Universe.
Paradoxically, Tao lies within all humankind as it simultaneously
transcends. Although the Taoist saint must "leave his body" in order
to attain spiritual salvation, the "spirit" of Tao is also immanent.
Happold states that the word Tao has a double meaning.”In addition
to its transcendental aspect, Tao is a way of life bound up with a
moral principle or 'virtue' inherent in the very nature of the
cosmos" (Happold 149). Thus, Tao is inherent in all humankind despite
claims that it is impersonal. John Blofeld in his book Taoism: The
Road to Immortality states that Tao is "An impersonal perfection from
which beings including man are separated only by delusion" (Blofeld
2). By contrast, if Tao is a way of life for humans to follow, then
it must contain a personal and spiritual element in which humans are
able to follow throughout their existence in this world. Smith
defines the third meaning of Tao as the Way of Human Life. According
to Smith, the object of philosophical Taoism is to "Align one's daily
life to the Tao, to ride its boundless tide and delight in its flow"
(Smith 207). To do this one must live a life of wu-wei or "non-
contrivance.” This means that human behavior should always follow
intuition," unmediated by thought or deliberation.” The only way to
truly understand Tao is through wu-wei or tzu-jan -"The attitude
that does not discriminate or make distinctions about things but
responds immediately or spontaneously" (Eliade 739). According to
Smith, the effectiveness of wu-wei requires extraordinary skill. It
is the Taoist saint, through deep internal contemplation and
experiential knowledge through accordance with Nature, who can attain
union with Tao.
The experience of the Taoist mystic has the numinous quality of
ineffability. Happold dedicates a chapter of his book to the
characteristics of mystical states and includes ineffability as a
universal aspect of the mystical experience. The first two lines of
the Tao-Teh-Ching state that the true Tao is incapable of being
talked about or named. Names infer manipulation and limitation, and
Tao is limitless, infinite and universal. Thus, the Taoist mystic
realizes that any interpretation of his or her experience would be
impossible and inconceivable. Adherents of philosophical Taoism
recognize the ineffability of Tao and realize that Tao can be known
only through direct and experiential knowledge. Tao cannot be
comprehended through the intellect, and "elimination of knowledge" is
encouraged. According to Eliade," the Taoists in fact condemn all
discursive knowledge, for, they maintain, it introduces multiplicity
into the soul, which should, rather, 'embrace Unity' - be unified in
the Tao" (Eliade 291). Thus, Taoism advocates the
gradual "elimination of knowledge" in order for the Taoist saint to
gain intuitive wisdom and cultivate wu-wei.
Ninian Smart's distinction between the "numinous" and "mystical"
experience provides the intellectual community with a way to
categorize mystical states and, even more important, a way to
differentiate interpretations of mystical experiences. However, this
method of distinction is not without a flaw, for it causes the "one
or the other" syndrome in one's attempt to name the unique experience
of the Taoist saint as being either "numinous" or "mystical.” While
Rudolf Otto claims "Taoism moves wholly in the numinous" (Spencer
102), the Taoist mystical experience contains qualities that enable
it to fall under both of Smith's labels. Concepts that define the
term "numinous" such as "spiritually elevated," "supernatural"
and "Indescribable" also can be ascribed to the Taoist mystical
state. Further, union with Tao involves both immanence and
transcendence. In relation to Ninian Smart's distinction theory, the
mystical state of the Taoist can be understood in both "numinous"
and "mystical" terms.
The Taoist Mystical Experience: Analysis of the Numinous and Mystical Aspects
http://www.students.vcu.edu/counsel/MC/tao.html
Works cited
Blofeld, John. Taoism: The Road to Immortality. Boston: Shambhala, 1985.
Eliade, Mircea, ed. Encyclopedia of Religion. Vol. 14. New York: Macmillan PC, 1982.
Robert M. Gimello," Mysticism and Meditation.”Mysticism and Philosophical Analysis. Ed. Steven T. Katz. New York: Oxford UP, 1978.
Happold, F.C. Mysticism: A Study and an Anthology. London: Penguin Group, 1963.
Reid, Daniel P. The Tao of Health, Sex and Longevity. New York: Simon & Schuster Inc., 1989.
Smith, Huston. The World's Religions. San Francisco: Harper Collins P, 1991.
Spencer, Sidney. Mysticism in World Religion. Harmondsworth: Penguin Books Ltd., 1971.
Tao Teh Ching. Trans., John C.H. Wu. Boston: Shambhala, 1989.
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