Abstract The present study is devoted to mystical experiences of the natural world and the disparate ways in which they have been explained. Typically, these so-called ‘extrovertive mystical experiences’ are characterized by some combination of unity, deepened knowledge, sense of contact with reality, self-transcendence, altered time-experience, light, bliss, and love. The experiences are well represented in modern collections of spiritual testimonies, but unlike some other extraordinary experiences, they have received little sustained investigation in recent years. In Part I of the book, the experiences themselves take centre stage, with attention given to definition, phenomenology, present-day incidence, historical occurrence, circumstances, and after-effects. The classic characterizations of extrovertive experience are found wanting, and a more nuanced survey of characteristics is attempted. In Part II, attention turns to the explanation of extrovertive experience, with a survey and critique of a hundred years of explanations that range from the spiritual and metaphysical to the psychoanalytic, contextual, deconstructive, and neuropsychological. Theorists covered include R. M. Bucke and Edward Carpenter on the evolutionary path to cosmic consciousness, liberal Christian thinkers on the divine presence in nature, W. T. Stace and Robert Forman on pure consciousness, Bruce Garside and Steven Katz on the contextual construction of mystical experience, H. N. Wieman and Arthur Deikman on deconstructed, nondual awareness, R. C. Zaehner and Erich Neumann on regression to the Jungian unconscious, Sigmund Freud on the oceanic feeling, neuropsychologists on the biological basis of mystical experience, Aldous Huxley on filtration of Mind at Large, and idealist thinkers on contact with universal consciousness. A recurrent theme is the lack of attention given by theorists to extrovertive phenomenology: many explanations fall down because they fail to address the full range of experiential characteristics. Although no firm conclusion can at present be reached on the essential nature of extrovertive mystical experience, the author favours a transpersonal form of explanation that is rooted in idealist metaphysics, but which is also attentive to the contributions of neuropsychological, collective, and contextual factors.
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