Practically everything that happens in the peak-experiences, naturalistic though they are, could be listed under the headings of religious happenings, or indeed have been in the past considered to be only religious experiences.
1. For instance, it is quite characteristic in peak-experiences
that the whole universe is perceived as an integrated and unified
whole. This is not as simple a happening as one might imagine
from the bare words themselves. To have a clear perception (rather
than a purely abstract and verbal philosophical acceptance) that
the universe is all of a piece and that one has his place in it—one
is a part of it, one belongs in it—can be so profound and shaking
an experience that it can change the person's character and his
Weltanschauung forever after. In my own experience I have two
subjects who, because of such an experience, were totally, immediately,
and permanently cured of (in one case) chronic anxiety neurosis
and (in the other case) of strong obsessional thoughts of suicide.
This, of course, is a basic meaning of religious faith for many
people. People who might otherwise lose their "faith"
will hang onto it because it gives a meaningfulness to the universe,
a unity, a single philosophical explanation which makes it all
hang together. Many orthodoxly religious people would be so frightened
by giving up the notion that the universe has integration, unity,
and, therefore, meaningfulness (which is given to it by the fact
that it was all created by God or ruled by God or is God)
that the only alternative for them would be to see the universe
as a totally unintegrated chaos.
2. In the cognition that comes in peak-experiences, characteristically the percept is exclusively and fully attended to. That is, there is tremendous concentration of a kind which does not normally occur. There is the truest and most total kind of visual perceiving or listening or feeling. Part of what this involves is a peculiar change which can best be described as non-evaluating, non-comparing, or non-judging cognition. That is to say, figure and ground are less sharply differentiated. Important and unimportant are also less sharply differentiated, i.e., there is a tendency for things to become equally important rather than to be ranged in a hierarchy from very important to quite unimportant. For instance, the mother examining in loving ecstasy her new-born infant may be enthralled by every single part of him, one part as much as another one, one little toenail as much as another little toenail, and be struck into a kind of religious awe in this way. This same kind of total, non-comparing acceptance of everything, as if everything were equally important, holds also for the perception of people. Thus it comes about that in peak experience cognition a person is most easily seen per se, in himself, by himself, uniquely and idiosyncratically as if he were the sole member of his class. Of course, this is a very common aspect not only of religious experience but of most theologies as well, i.e., the person is unique, the person is sacred, one person in principle is worth as much as any other person, everyone is a child of God, etc.
3. The cognition of being (B-cognition) that occurs in peak-experiences tends to perceive external objects, the world, and individual people as more detached from human concerns. Normally we perceive everything as relevant to human concerns and more particularly to our own private selfish concerns. In the peak-experiences, we become more detached, more objective, and are more able to perceive the world as if it were independent not only of the perceiver but even of human beings in general. The perceiver can more readily look upon nature as if it were there in itself and for itself, not simply as if it were a human playground put there for human purposes. He can more easily refrain from projecting human purposes upon it. In a word, he can see it in its own Being (as an end in itself) rather than as something to be used or something to be afraid of or something to wish for or to be reacted to in some other personal, human, self-centered way. That is to say, B-cognition, because it makes human irrelevance more possible, enables us thereby to see more truly the nature of the object in itself. This is a little like talking about god like perception, superhuman perception. The peak-experience seems to lift us to greater than normal heights so that we can see and perceive in a higher than usual way. We become larger, greater, stronger, bigger, taller people and tend to perceive accordingly.
4. To say this in a different way, perception in the peak-experiences can be relatively ego-transcending, self-forgetful, egoless, unselfish. It can come closer to being unmotivated, impersonal, desireless, detached, not needing or wishing. Which is to say, that it becomes more object-centered than ego-centered. The perceptual experience can be more organized around the object itself as a centering point rather than being based upon the selfish ego. This means in turn that objects and people are more readily perceived as having independent reality of their own.
5. The peak-experience is felt as a self-validating, self-justifying moment which carries its own intrinsic value with it. It is felt to be a highly valuable—even uniquely valuable—experience, so-great an experience sometimes that even to attempt to justify it takes away from its dignity and worth. As a matter of fact, so many people find this so great and high an experience that it justifies not only itself but even living itself. Peak-experiences can make life worthwhile by their occasional occurrence. They give meaning to life itself. They prove it to be worthwhile. To say this in a negative way, I would guess that peak-experiences help to prevent suicide.
6. Recognizing these experiences as end-experiences rather than as means-experiences makes another point. For one thing, it proves to the experiencer that there are ends in the world, that there are things or objects or experiences to yearn for which are worthwhile in themselves. This in itself is a refutation of the proposition that life and living is meaningless. In other words, peak-experiences are one part of the operational definition of the statement that "life is worthwhile" or "life is meaningful."
7. In the peak-experience there is a very characteristic disorientation in time and space, or even the lack of consciousness of time and space. Phrased positively, this is like experiencing universality and eternity. Certainly we have here, in a very operational sense, a real and scientific meaning of "under the aspect of eternity." This kind of timelessness and spacelessness contrasts very sharply with normal experience. The person in the peak-experiences may feel a day passing as if it were minutes or also a minute so intensely lived that it might feel like a day or a year or an eternity even. He may also lose his consciousness of being located in a particular place.
8. The world seen in the peak-experiences is seen only as beautiful, good, desirable, worthwhile, etc. and is never experienced as evil or undesirable. The world is accepted. People will say that then they understand it. Most important of all for comparison with religious thinking is that somehow they become reconciled to evil. 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. Of course, the way in which I (and Laski also) gathered peak-experiences was by asking for reports of ecstasies and raptures, of the most blissful and perfect moments of life. Then, of course, life would look beautiful. And then all the foregoing might seem like discovering something that had been put in a priori. But observe that what I am talking about is the perception of evil, of pain, of disease, of death. In the peak-experiences, not only is the world seen as acceptable and beautiful, but, and this is what I am stressing, the bad things about life are accepted more totally than they are at other times. It is as if the peak-experience reconciled people to the presence of evil in the world.
9. Of course, this is another way of becoming "godlike." The gods who can contemplate and encompass the whole of being and who, therefore, understand it must see it as good, just, inevitable, and must see "evil" as a product of limited or selfish vision and understanding. If we could be god-like in this sense, then we, too, out of universal understanding would never blame or condemn or be disappointed or shocked. Our only possible emotions would be pity, charity, kindliness, perhaps sadness or amusement. But this is precisely the way in which self-actualizing people do at times react to the world, and in which all of us react in our peak-experiences.
10. Perhaps my most important finding was the discovery of what I am calling B-values or the intrinsic values of Being. (See Appendix G.) When I asked the question, "How does the world look different in peak-experiences?", the hundreds of answers that I got could be boiled down to a quintessential list of characteristics which, though they overlap very much with one another can still be considered as separate for the sake of research. What is important for us in this context is that this list of the described characteristics of the world as it is perceived in our most perspicuous moments is about the same as what people through the ages have called eternal verities, or the spiritual values, or the highest values, or the religious values. What this says is that facts and values are not totally different from each other; under certain circumstances, they fuse. Most religions have either explicitly or by implication affirmed some relationship or even an overlapping or fusion between facts and values. For instance, people not only existed but they were also sacred. The world was not only merely existent but it was also sacred (54).
11. B-cognition in the peak-experience is much more passive and receptive, much more humble, than normal perception is. It is much more ready to listen and much more able to hear.
12. In the peak-experience, such emotions as wonder, awe, reverence, humility, surrender, and even worship before the greatness of the experience are often reported. This may go so far as to involve thoughts of death in a peculiar way. Peak-experiences can be so wonderful that they can parallel the experience of dying, that is of an eager and happy dying. It is a kind of reconciliation and acceptance of death. Scientists have never considered as a scientific problem the question of the "good death"; but here in these experiences we discover a parallel to what has been considered to be the religious attitude toward death, i.e., humility or dignity before it, willingness to accept it, possibly even a happiness with it.
13. In peak-experiences, the dichotomies, polarities, and conflicts of life tend to be transcended or resolved. That is to say, there tends to be a moving toward the perception of unity and integration in the world. The person himself tends to move toward fusion, integration, and unity and away from splitting, conflicts, and oppositions.
14. In the peak-experiences, there tends to be a loss, even though transient, of fear, anxiety, inhibition, of defense and control, of perplexity, confusion, conflict, of delay and restraint. The profound fear of disintegration, of insanity, of death, all tend to disappear for the moment. Perhaps this amounts to saying that fear disappears.
15. Peak-experiences sometimes have immediate effects or aftereffects upon the person. Sometimes their after. effects are so profound and so great as to remind us of the profound religious conversions which forever after changed the person. Lesser effects could be called therapeutic. These can range from very great to minimal or even to no effects at all. This is an easy concept for religious people to accept, accustomed as they are to thinking in terms of conversions, of great illuminations, of great moments of insight, etc.
16. I have likened the peak-experience in a metaphor to a visit to a personally defined heaven from which the person then returns to earth. This is like giving a naturalistic meaning to the concept of heaven. Of course, it is quite different from the conception of heaven as a place some where into which one physically steps after life on this earth is over. The conception of heaven that emerges from the peak-experiences is one which exists all the time all around us, always available to step into for a little while at least.
17. In peak experiences, there is a tendency to move more closely to a perfect identity, or uniqueness, or to the idiosyncrasy of the person or to his real self, to have become more a real person.
18. The person feels himself more than at other times to be responsible, active, the creative center of his own activities and of his own perceptions, more self-determined, more a free agent, with more "free will" than at other times.
19. But it has also been discovered that precisely those persons who have the clearest and strongest identity are exactly the ones who are most able to transcend the ego or the self and to become selfless, who are at least relatively selfless and relatively egoless.
20. The peak-experiencer becomes more loving and more accepting, and so he becomes more spontaneous and honest and innocent.
21. He becomes less an object, less a thing, less a thing of the world living under the laws of the physical world, and he becomes more a psyche, more a person, more subject to the psychological laws, especially the laws of what people have called the "higher life."
22. Because he becomes more unmotivated, that is to say, closer to non-striving, non-needing, non-wishing, he asks less for himself in such moments. He is less selfish. (We must remember that the gods have been considered generally to have no needs or wants, no deficiencies, no lacks, and to be gratified in all things. In this sense, the unmotivated human being becomes more god-like.)
23. People during and after peak-experiences characteristically feel lucky, fortunate, graced. A common reaction is "I don't deserve this." A common consequence is a feeling of gratitude, in religious persons, to their God, in others, to fate or to nature or to just good fortune. It is interesting in the present context that this can go over into worship, giving thanks, adoring, giving praise, oblation, and other reactions which fit very easily into orthodox religious frameworks. In that context we are accustomed to this sort of thing—that is, to the feeling of gratitude or all-embracing love for everybody and for everything, leading to an impulse to do something good for the world, an eagerness to repay, even a sense of obligation and dedication.
24. The dichotomy or polarity between humility and pride tends to be resolved in the peak-experiences and also in self-actualizing persons. Such people resolve the dichotomy between pride and humility by fusing them into a single complex superordinate unity, that is by being proud (in a certain sense )and also humble (in a certain sense). Pride (fused with humility) is not hubris nor is it paranoia; humility (fused with pride) is not masochism.
25. What has been called the "unitive consciousness" is often given in peak-experiences, i.e., a sense of the sacred glimpsed in and through the particular instance of the momentary, the secular, the worldly.
Table of Contents
Appendix B