Unobjective vs. Objective Levels of Experience
Experiential Learning: Unobjective vs. Objective Levels of Experience; The Idea of the Holy
Objectives: The students will:
• differentiate between “unobjective” and “objective” levels of religious experience;
• analyze and contrast particular philosophical/theological perceptions of the “Holy;”
• evaluate their own experiences in terms of the criteria of the “unobjective” level of experience.
Theologians speak of two levels of human religious experience. They are the “unobjective” and the “objective” level. The “unobjective” level refers to a core, a deep intuitive way of knowing. “Intuition” can be defined as a sort of “feeling-knowing” or “knowing-feeling.” Since this feeling is so deep, it cannot be adequately expressed in any particular object such as word, picture, symbol, etc. We can attest to this characteristic of “unobjective” experience when we think of the experience of “being in love.” Our emotion is so deep that words or actions can never fully express the experience. That’s why some of us spend hours looking for the “perfect” Valentine’s Day card, only to find that we have to “settle” on one that can never fully do justice to what we actually are feeling.
“Objective” experience, on the other hand, refers to the specific means that we use to express or articulate unobjective experience. We use words, body language, gestures, actions, objects, art, architecture, music, etc. to try to convey our “unobjective” experience. (You will notice that some of the components of this list appear in other units.)
The relationship between the two levels of experience is inextricable. The unobjective level is crucial, obviously, in that it gives meaning to the objective. Without it, the objective expression can be labelled “phony,” “empty,” or even “hypocritical.” Authentic faith is truly “of the heart.” In other words, one’s profession of faith should reflect a deep, heartfelt unobjective experience.
The objective level has its own importance. It serves to reinforce, deepen, and intensify unobjective experience. This is why those in love utter the words, “I love you” over and over. With each utterance, the feeling of love intensifies. In fact, failure to objectify unobjective experience may result in its gradual withering. For example, when a friend moves away, the gradual waning of letters and phone calls usually is accompanied by a decrease in affection. Similarly, a person who never objectifies his/her faith may find that it dissipates. To put this more concretely, those who profess to be “spiritual, but not religious” (pretty trendy in today’s society) is probably indicating that he/she doesn’t put much effort into objectifying his/her unobjective level of experience. While this may result in a “freer” lifestyle, it may also result in a diminishing of that other-worldly experience.
An objectification can also have an evocative power in that it can actually call forth the unobjective experience it is intended to express. Have you ever had the experience of going to a party that you didn’t feel like going to, only to find that you really “got into” the experience? Or, as Woody Allen said, “90% of life is showing up.” Perhaps you’ve had the experience of “forcing yourself” to go to Church, for instance, and finding that you somehow felt closer to God by doing so.
We must remember, however, that the unobjective level can never be limited to the objective. Usually, any objectification is an inadequate expression, e.g., some students claim to “know” material, but they can’t get it out on a test. Objectifications can also be multivalent, i.e., having more than one meaning. Celibacy, while being a sign that God is considered a greater good even than marriage, also provides a pretty cheap labor force. The Jewish custom of smashing a glass at a wedding ceremony is a reminder that all happiness is fragile, while also reminding believers of the destruction of the Temple. (Some might consider it a great way to avoid washing dishes, as well.) Because of this multivalent nature, objectifications can be ambiguous. In other words, we can’t always figure out from external manifestations what the “unobjective” experience is. Some choose celibacy as a sign of dedication to God; some choose it as a way to avoid “scary” relationships or their own sexuality. It’s hard to tell simply from the objective actions.
Read through the assigned readings to get an idea of how various philosophers/theologians (especially Otto and Eliade) have attempted to describe the “Holy” and the unobjective experience it evokes. You will see that there are some common characteristics of the Divine shared by many of the major religious traditions. The “Holy” is described in these traditions as:
1. Ultimate Reality
2. Absolute Mystery
3. Fascinating
4. Awesome and
5. Fulfills Certain Existential Needs.
Barnes: Chapter 2
Terms to know: 4 reasons why people believed in the Numinous, “projection,” two examples of what primitive people might have thought were evidence for reality of spirits, Freud’s theory of religion, reductionism, Eliade’s view of religion.
From the readings: William James, objective vs. unobjective experience, Rudolf Otto
From the Links:
The Varieties of Religious Experience (according to William James) – You Tube video
• Religious Experience
• Mysticism Defined by Rudolf Otto
• Mystical Experience – Rudolf Otto – You Tube video
Links:
https://plato.stanford.edu/entries/religious-experience/
http://www.religioustolerance.org/deism.htm
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