Abstract
In this chapter, Mullis critically engages William James’ account of conversion experiences and mystical consciousness in light of Pentecostal theology and ethnographic fieldwork in charismatic Pentecostal churches. James’ emphasis on pathology in his account of ecstatic behavior is critically assessed as is his framing of religious encounters as passive and solitary. Mullis then considers how James’ analysis would differ if it were based not on religious autobiographical literature but on ethnographic research and embodied experiential inquiry. The chapter also discusses the confluence of ecstatic practices and fundamentalist ideology that can occur during charismatic Christian rituals, James’ dismissal of fundamentalism, and an ethics of witnessing practiced by the ethnographer-artist.
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Notes
- 1.
For more on the theological turn in French phenomenology, see Janicaud et al. (2000).
- 2.
- 3.
Although James was open to Freud’s work, for several reasons, he disagreed with his theory of the unconscious. For a discussion, see Taylor (1999).
- 4.
For contemporary research on the use of hallucinogens and intoxicants in magico-religious trance states, see Mandell (1980).
- 5.
As will become clear, James does not take into account disciplined spiritual practices of eastern religions such as Hinduism, Zen Buddhism, and Daoism. It should also be noted that some contemporary brain research suggests that shamanic trance states can be produced at will (Winkelman 1986).
- 6.
- 7.
- 8.
James does not provide historical, autobiographical, or ethnographic evidence to support his claim that no significant connection exists between automatisms and hallucinations and the fruits of conversion experience. However, writings by William Seymour and the first generation of Pentecostals provide many accounts of individuals experiencing divine gifts and then dedicating their lives to preaching and leading churches. For critical dialogue regarding this and other aspects of James’ account of mystical experience, see Barnard (2002: 97–110) and Proudfoot (1985). For a thorough discussion of uses of science to dismiss ecstatic embodiment as pathological in several historical and cultural contexts, see Gotman (2017).
- 9.
Taylor notes that James’ account focuses primarily on Protestant Christianity with which he was most familiar with and does not fully consider Catholicism which emphasizes shared sacraments (2002: 24–26).
- 10.
For a discussion of the manner in which modern postural yoga functions as a secular healing ritual in contemporary contexts, see De Michelis (2004: 248–261).
- 11.
A key distinction is that shamanic trance connect with spirits which work through the shaman to heal another believer (Krippner 2000).
- 12.
- 13.
Agamben observes that bearing witness is etymologically linked to the Latin superstes which designates a person who has lived through a difficult experience. It is historically associated with the idea of martyrdom, specifically to that of early Christians who performed their faith as they were persecuted, tortured, and killed (2002: 17, 26).
- 14.
Space constraints keep me from fully articulating details of Later Rain’s performance ethnography, the process of performing the piece in a range of non-traditional performance spaces, and of conducting informal interviews with audience members with secular and various religious backgrounds. An online performance archive features a wealth of photographs and videos from past performances. See http://www.ericmullis8.com/laterrainarchive [Accessed 5/5/2019].
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Mullis, E. (2019). Religious Experience: William James, Ecstasy, and Fundamentalism. In: Pragmatist Philosophy and Dance. Performance Philosophy. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-29314-7_7
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