Notes

Chapter 1

1. According to the famous German classicist of a century ago, Erwin Rohde (1966)Psyche: The Cult of Souls and Belief in Immortality among the Greeks, 8th edn, 2vols. (trans. W. B. Hillis) (New York: Harper & Row), pp. 380–83.

2. Walter Kaufmann (1968) Philosophic Classics: Volume I: Thales to Ockham, 2ndedn (Englewood Cliffs, NJ: Prentice-Hall), p. 45.

3. Francis M. Cornford (ed. and trans.) The Republic of Plato (London: OxfordUniversity Press, 1945), Bk. VI, 508d.

4. De Anima, Richard McKeon (ed.) The Basic Works of Aristotle (New York:Random House, 1966), Bk. 3, Chapter 4.

5. St Augustine of Hippo (1982) The Literal Meaning of Genesis (trans. J. H. Taylor)(New York: Newman Press), (“Lit. Gen”. hereafter), vol. 12, passim.

6. Evelyn Underhill (1930) Mysticism: A Study in the Nature and Development ofMan’s Spiritual Consciousness, 12th rev. edn (London: Methuen), p. 283.

7. Or imaginatively.8. Augustine, Lit. Gen. 12.11.22.9. Augustine, Lit. Gen. 12.11.22.

10. Augustine, Lit. Gen. 12.11.22.11. Augustine, Lit. Gen. 12.12.25.12. Rohde, Psyche, pp. 4–5.13. Augustine, Lit. Gen. 12.8.19; see I Corinthians 14: 14f.14. Augustine, Lit. Gen. 12.2.3.15. This is implied by much earlier writers, such as Titus Lucretius Carus (1951)

On the Nature of the Universe (trans. R. E. Latham) (London: Penguin Books),bk. V, 1167–81.

16. Phillip H. Wiebe (2000) “Critical Reflections on Christic Visions,” Journal ofConsciousness Studies, Controversies in Science and the Humanities (Special Issue:Cognitive Models and Spiritual Maps, Jensine Andresen, and Robert K. C. Forman(eds.)), 7, 119–44.

17. Augustine, Lit. Gen. 12.18.39; see his A Treatise on The Soul (De Anima etejus Origine) (trans. Peter Holmes, and Robert E. Wallis) in Philip Schaff (ed.)A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church vol. 5

186 ● Notes

(Grand Rapids, MI: Wm. B. Eerdmans), Chapter 34, for further discussion of thesimilarity of dreams and apparitions.

18. Augustine, A Treatise on The Soul , Chapter 34.19. Augustine, Lit. Gen. 12.23.49.20. Augustine, Lit. Gen. 12.13.28.21. Thomas Aquinas (1948) Summa Theologica (“ST ” hereafter) in Fathers of the

English Dominican Province II.I.111 (ST, second part, part I, ques. 111), I.55(part I, ques. 55), and other passages.

22. See John of the Cross (1987) Ascent of Mount Carmel (London: SPCK) forextended discussion.

23. See The Life of Saint Teresa of Avila by Herself (trans. J. M. Cohen) (London: Pen-guin Books, 1957), and The Interior Castle or The Mansions (trans. K. Kavanaugh,and O. Rodriguez) (London: SPCK, 1979); cf. Phillip H. Wiebe (1999) “TheChristic Visions of Teresa of Avila,” Scottish Journal of Religious Studies, 20,73–87, where I discuss the possibility that some of her experiences were corporeal,in spite of her insistence that she never experienced corporeal vision.

24. For examples of modern commentators who adopt the Augustinian classificationin discussing Julian’s experience, see Paul Molinari (1958) Julian of Norwich: TheTeaching of a 14th Century English Mystic (London: Longman, Green & Co.);Grace Jantzen (1987) Julian of Norwich: Mystic and Theologian (London: SPCK);Brant Pelfrey (1989) Christ our Mother: Julian of Norwich (London: Darton,Longman and Todd); Frances Beer (1992) Women and Mystical Experience inthe Middle Ages (Woodbridge, UK: Boydell Press); and Ritamary Bradley (1992)Julian’s Way: A Practical Commentary on Julian of Norwich (London: HarperCollins).

25. See articles on visions and related phenomena in Charles Herbermann, EdwardA. Pace, Conde B. Pallen, Thomas J. Shahan, and John J. Wynne (eds.) (1912)The Catholic Encyclopedia 15 vols (New York: Robert Appleton); W. J. McDonald(primary ed.) and Catholic University of America (1967) New Catholic Encyclope-dia 18 vols (New York: McGraw-Hill); and Karl Rahner (ed.) (1975) Encyclopediaof Theology: A Concise Sacramentum Mundi (London: Burns & Oates).

26. Adomnán of Iona (1995) Life of St Columba (trans. Richard Sharpe) (London:Penguin), bk. 1, Chapter 37; my ital.

27. Adomnán, St. Columba, 1. 37.28. Introduction, p. 3; Adomnán is thought to have used a shorter account written in

the 630s or 640s in order to compile his account about a century after Columbalived.

29. See the accounts related in C. Bernard Ruffin (1991) Padre Pio: The True Story(Revised and Expanded) (Huntington, IN: Our Sunday Visitor), esp. Chapter 28.

30. Phillip H Wiebe (1997) Visions of Jesus: Direct Encounters from the New Testamentto Today (New York: Oxford University Press), Chapter 3.

31. Caroline Franks Davis (1989) The Evidential Force of Religious Experience(Oxford: Clarendon), Chapter 1.

32. Davis, The Evidential Force, p. 36.

Notes ● 187

33. William James (1960) The Varieties of Religious Experience: A Study in HumanNature (London: Collins), lect. 9 and 10.

34. Rudolf Otto (1950) The Idea of the Holy: An Inquiry into the Non-Rational Factorin the Idea of the Divine and its Relation to the Rational, 2nd edn (trans. JohnW. Harvey) (London: Oxford University Press). A biography of Otto’s spirituallyformative years is given in Gregory Alles (2001) “Toward a Genealogy of theHoly: Rudolf Otto and the Apologetics of Religion,” Journal of the AmericanAcademy of Religion, 69, 323–41.

35. Davis, The Evidential Force, p. 33.36. Davis, The Evidential Force, p. 19. This definition is similar to that found in

Simon Blackburn (ed.) (1994) The Oxford Dictionary of Philosophy (Oxfordand New York: Oxford University Press): “a stream of private events, knownonly to their possessor . . . [which] makes up the conscious life of the possessor,”p. 130.

37. James, Varieties, p. 414.38. I follow Stephen Braude (1986) The Limits of Influence: Psychokinesis and the

Philosophy of Science (London: Routledge & Kegan Paul), in placing evidenceinto three classes.

39. Perhaps “initial theorizing,” since our dataset will evolve.40. A study of pedophilia among Catholic priests in the United States in 2004,

prepared by the John Jay College of Criminal Justice for the US Confer-ence of Catholic Bishops, indicated that only 4 percent of them are involved,but media coverage has exaggerated its occurrence, perhaps unintention-ally; see http://www.google.ca/url?sa=t&rct=j&q=&esrc=s&source=web&cd=3&cad=rja&uact=8&ved=0CCoQFjAC&url=http%3A%2F%2Fwww.usccb.org%2Fissues-and-action%2Fchild-and-youth-protection%2Fupload%2FThe-Nature-and-Scope-of-Sexual-Abuse-of-Minors-by-Catholic-Priests-and-Deacons-in-the-United-States-1950-2002.pdf&ei=TGMlVabjKpSNoQTj34DYDg&usg=AFQjCNHDdX9Rivo2TvrqeCwmAG6jS4lL7Q (accessed April 8, 2015).

41. Cf. Marghanita Laski (1990) Ecstasy in Secular and Religious Experiences (LosAngeles: Jeremy P. Tarcher), Chapter 1, for general discussion of the kinds ofexperience widely considered ecstatic.

42. Ludwig Wittgenstein (1967) Philosophical Investigations (trans. G. E. M.Anscombe) (Oxford: Blackwell), part. I.

43. Daniel Pals (1996) Seven Theories of Religion (New York: Oxford UniversityPress), p. 270, based on a study of Sir James Frazer, Sigmund Freud, EmileDurkheim, Mircea Eliade, E. E. Evans-Pritchard, E. B. Tylor, and CliffordGeertz. This definition does not capture the Buddhist understanding of spiri-tuality.

44. See Jonathan Z. Smith (2010) “Tillich’s Remains . . . ,” Journal of the AmericanAcademy of Religion, 78, 1139–70, for a review of this in American academicculture (and beyond).

45. Graham Ward (2006) “The Future of Religion,” Journal of the American Academyof Religion, 74, 183.

188 ● Notes

46. Ann Taves (2009) Religious Experience Reconsidered: A Building-Block Approach tothe Study of Religion and Other Special Things (Princeton and Oxford: PrincetonUniversity Press), Chapter 1.

47. Taves, Religious Experience Reconsidered, p. 29.48. Ann Taves (2011) “2010 Presidential Address: ‘Religion’ in the Humanities and

the Humanities in the University,” Journal of the American Academy of Religion,79, 287–314.

49. Daryl Bem, John Palmer, and Richard S. Broughton (1990) “Updating theGanzfeld Database: A Victim of Its Own Success?” Journal of Parapsychology, 65,1–6.

50. Bem et al., “Updating the Ganzfeld Database,” 5.51. Thomas O. Nelson, and Louis Narens (1994) “Why Investigate Metacognition?”

in Janet Metcalfe, and Arthur P. Shimamura (eds.) Metacognition: Knowing AboutKnowing (Cambridge, MA: Massachusetts Institute of Technology Press), p. 18;ital. orig.

52. See A. Minh Nguyen (2008) “The Authority of Expressive Self-Ascriptions,”Dialogue: Canadian Philosophical Review, 47, 103–36, for discussion of these twoattributes, as well as indubitability and self-intimacy.

53. A. C. Miner and L. M. Reder (1994) “Feeling of Knowing and Question Answer-ing,” in Janet Metcalfe, and Arthur P. Shimamura (eds.) Metacognition: KnowingAbout Knowing (Cambridge, MA: Massachusetts Institute of Technology Press),p. 51.

54. Miner and Reder, “Feeling of Knowing,” p. 50.55. Arthur Shimamura (1994) “The Neuropsychology of Metacognition,” in Janet

Metcalfe, and Arthur P. Shimamura (eds.) Metacognition: Knowing About Know-ing Cambridge, MA: MIT Press), pp. 253–76.

56. New York Times, March 4, 1997.57. Edmund Gettier (1963) “Is Justified True Belief Knowledge?” Analysis, 23,

121–23.58. I doubt that we could choose to know some claim.59. Some epistemologists (internalists) argue that someone to claim knowledge,

she or he must have a justification; others (externalists) think only that somejustification must exist.

60. Aquinas, ST II.II.45.3.61. Aquinas, ST II.II.45.4.62. The author, Dionysius, presents himself as a first-century Christian, a con-

vert of St. Paul, but is now widely thought to be a fifth- or sixth-centuryChristian Neoplatonist; see art. “Dionysius,” by Kevin Corrigan, and L. MichaelHarrington, in Stanford Encyclopedia of Philosophy; see http://plato.stanford.edu/(accessed April 8, 2015).

63. Aquinas ST II.II.45.3, quoting from The Divine Names, in Pseudo-Dionysius,The Divine Names and Mystical Theology (trans. J. Jones) (Milwaukee, WI:Marquette University Press, 1980). Hierotheus, from Athens, was a convert ofSt. Paul’s.

Notes ● 189

64. Aquinas, ST I.55.1–2.65. Art. “Jacques Maritain,” by William Sweet, in Stanford Encyclopedia of Philosophy;

see http://plato.stanford.edu/ (accessed April 8, 2015).66. Jacques Maritain (1966) “Natural Mystical Experience and the Void,” in Joseph

W. Evans, and Leo R. Ward (eds.) Jacques Maritain: Challenges and Renewals(South Bend IN: University of Notre Dame Press), p. 80.

67. Maritain, “Natural Mystical Experience and the Void,” p. 246.68. Maritain, “Natural Mystical Experience and the Void,” p. 248.69. Maritain, “Natural Mystical Experience and the Void,” p. 250.70. Maritain, “Natural Mystical Experience and the Void,” p. 119.71. Maritain, “Natural Mystical Experience and the Void,” p. 121.72. Maritain, “Natural Mystical Experience and the Void,” p. 128.73. Maritain, “Natural Mystical Experience and the Void,” p. 131.74. Jacques Maritain (1962) A Preface to Metaphysics: Seven Lectures on Being

(New York: Mentor Omega, New American Library), p. 19.75. Jacques Maritain (1961) On the Use of Philosophy (Princeton, NJ: Princeton

University Press), p. 60.76. Maritain, On the Use of Philosophy, p. 60.77. Dom Illtyd Trethowan (1948) Certainty: Philosophical and Theological

(Westminster, UK: Dacre Press), p. 43; orig. ital.78. St Augustine of Hippo The Trinity, (trans. A. W. Haddan) in Philip Schaff (ed.)

A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church vol. 3,pp. 1–228, (Grand Rapids, MI: Wm. B. Eerdmans, 1956), 9.7.12.

Chapter 2

1. Richard Rorty, and Gianni Vattimo (2004) The Future of Religion (ed. SantiagoZabala) (New York: Columbia University Press), p. 33. Rorty reiterates the pointin “Some Inconsistencies in James’s Varieties” (2004) in Wayne Proudfoot (ed.)William James and a Science of Religions: Reexperiencing The Varieties of ReligiousExperience (New York: Columbia University Press).

2. Ludwig Wittgenstein (1966) Lectures and Conversations on Aesthetics, Psychology,and Religious Belief (ed. Cyril Barrett) (Oxford: Blackwell), pp. 54–55.

3. Hilary Putname (1992) Renewing Philosophy (Cambridge, MA: Harvard Univer-sity Press, p. 192.

4. Particularly in Phillip H Wiebe, Visions of Jesus: Direct Encounters from the NewTestament to Today (New York: Oxford University Press, 1997).

5. A more accurate description might be conceptual framework relativist, whichhighlights the view that not concepts merely, but whole conceptual frameworkscapable of being in competition with one another, are impossible to ground insome compelling way. Philosopher Kai Nielsen denies that Rorty is a relativist inany form, even concerning conceptual frameworks, since the contrast betweena conceptual scheme and its content is incoherent, in (1999) “Taking Rorty

190 ● Notes

Seriously,” Dialogue: Canadian Philosophical Review, 38, 503–18, pp. 511–12.Evidence of both positions appears to be found in Rorty’s writing.

6. For a representative expression of this view see Patricia Churchland, and TerenceJ. Sejenowski (1990) “Neural Representation and Neural Computation,” inWilliam G. Lycan (ed.) Mind and Cognition: A Reader (Oxford: Blackwell),p. 227.

7. B. F. Skinner (1960) “Behaviorism at Fifty,” in T. W. Wann (ed.) Behaviorism andPhenomenology: Contrasting Bases for Modern Psychology (Chicago: University ofChicago Press), p. 106.

8. For example, in Rudolf Carnap (1990) “Psychology in Physical Language,” inWilliam G. Lycan (ed.) Mind and Cognition: A Reader (Oxford: Blackwell),pp. 23–28.

9. For example, in Gilbert Ryle (1949) The Concept of Mind (London: Hutchinson).10. For example, in J. J. C. Smart (1959) “Sensations and Brain Processes,”

Philosophical Review, 68, 141–56.11. According to an obituary, Smart’s position on mind-body was often dismissively

described in Great Britain as “the Australian fallacy”; see http://www.monash.edu.au/news/show/vale-j.-j.-c.-smart (accessed February 18, 2015).

12. David Hume (1974) An Enquiry Concerning Human Understanding in theEmpiricists (New York: Anchor/Doubleday), sec. 12, pt. 3; my ital.

13. Immanuel Kant (1974) Anthropology from a Pragmatic Point of View (ed. andtrans. Mary J. Gregor) (The Hague: Martinus Nijhoff ), sec. 36; in sec. 53 heconstrues a mind as perverse that has a taste for “mystical books and revelationsthat transcend sound human understanding.”

14. Kant, Anthropology, sec. 13. Kant observes that the Scottish judge had scoffed atthis testimony.

15. Kant, Anthropology, sec. 36.16. In Apologie oder Schutzschrift für die vernünftigen Verehrer Gottes (Apologia or

Defense for the Rational Reverence of God), and elsewhere, he offered an analysisof the historical Jesus, some of which was published anonymously by GottholdLessing in Wolfenbütteler Fragmente, during 1774–78 (art. “Hermann SamuelReimarus,” Encyclopedia Britannica).

17. Alfred North Whitehead (1978) Process and Reality: An Essay in Cosmology(New York: The Free Press), p. 150.

18. Cf. Sextus Empiricus, Outlines of Pyrrhonism; see http://www.google.ca/url?sa=t&rct=j&q=&esrc=s&source=web&cd=5&ved=0CD0QFjAE&url=http%3A%2F%2Fwww.oswego.edu%2F∼dhoracek%2F220%2FSextus%2520Empiricus%2520-%2520Outlines%2C%2520Book%25201.rtf&ei=1qIlVfD3HJfjoASk5YGQCw&usg=AFQjCNEvT_SiL6Sq0LBfbt6Sa-WTsOc-IA (accessed April 8,2015).

19. This phrase derives from Hilary Putnam (1982) Reason, Truth, and History(Cambridge: Cambridge University Press), pp. 1–21.

20. This diagram and explanation are from Frank Close, Michael Marten, andChristine Sutton (1987) The Particle Explosion (Oxford: Oxford University

Notes ● 191

Press); see http://www.graphics.stanford.edu/∼hanrahan/talks/selfillustrating/walk010.html (accessed February 18, 2015).

21. Matthew 8 reports two demoniacs, but Mark 5 and and Luke 8 report only one.I will ignore this difference and refer to two.

22. This notion needs more unpacking than I can provide here.23. I have discussed this case more fully in “Finite Spirits as Theoretical Entities.”24. Raven Grimassi (2003) The Witch’s Familiar: Spiritual Partnership for Successful

Magic (St. Paul, MN: Llewellyn Publications), Chapter 1.25. Charles Taylor (2007) The Secular Age (Cambridge, MA: Belknap Press),

pp. 37–38.26. Taylor, A Secular Age, p. 39.27. Taylor, A Secular Age, p. 90–91.28. Taylor, A Secular Age, p. 93–94.29. Taylor, A Secular Age, p. 97–98.30. Taylor, A Secular Age, pp. 99–112.31. C. S. Lewis (1964) The Discarded Image: An Introduction to Medieval and

Renaissance Literature (Cambridge: Cambridge University Press), p. 216.32. David Hume (1970) Dialogues Concerning Natural Religion (ed. Nelson Pike)

(Indianapolis: Bobbs-Merrill), part 3.33. Cf. Nelson Pike (1970 Commentary on Dialogues Concerning Natural Religion

(Indianapolis: Bobbs-Merrill), pp. 224–34.34. Carl Goldberg (1996) Speaking with the Devil: Exploring Senseless Acts of Evil

(Harmondsworth, UK: Penguin Books), pp. xii–xiii.35. Leighton Sawatzky drew my attention to this difference.36. A recent historian of chemistry has observed that phlogiston theory was insightful

on certain problems related to oxidation; cf. Douglas Allchin (1992) “PhlogistonAfter Oxygen,” Ambix, 39, 110–16.

37. Thomas Kuhn (1970) The Structure of Scientific Revolutions, 2nd edn (Chicago:University of Chicago Press).

38. Quentin Smith (2001) “The Metaphilosophy of Naturalism,” Philo: The Jour-nal of the Society of Humanist Philosophers, 4, 195–215, p. 199; quoted fromJohn R. Searle, The Rediscovery of the Mind (Cambridge, MA: MIT Press, 1992),pp. 90–91.

39. Cf. Mario Beauregard, and Denyse O’Leary Mario (2007) The Spiritual Brain.A Neuroscientist’s Case for the Existence of the Soul (San Francisco: Harper),pp. 153–56.

40. For example, philosopher Quentin Smith, in “The Metaphilosophy ofNaturalism.”

41. See Frederick Suppe (1974) Structure of Theories (Urbana, IL: University ofIllinois Press), “Introduction,” for a detailed account; and for a modification of anearlier account of meaning for theoretical terms see Carl Hempel (1970) “On the‘Standard Conception’ of Scientific Theories,” in M. Radner, and S. Winokur(eds.) Analysis of Theories and Methods of Physics and Psychology (Minnesota Studiesin the Philosophy of Science, Vol. 4) (Minneapolis, MN: University of MinnesotaPress), pp. 142–163.

192 ● Notes

42. David Lewis (1972) “Psychophysical and Theoretical Identifications,” AustralasianJournal of Philosophy, 50, 250–51.

43. Cf. W. V. O. Quine, and J. S. Ullian (1978) The Web of Belief, 2nd edn(New York: Random House), Chapter 3; see http://www.google.ca/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&uact=8&ved=0CB0QFjAA&url=http%3A%2F%2Femilkirkegaard.dk%2Fen%2Fwp-content%2Fuploads%2FW.-V.-Quine-J.-S.-Ullian-The-Web-of-Belief.pdf&ei=QLQlVZGhFNezoQTp9oGwBw&usg=AFQjCNEXg_w0v-Xvm5BTclfcpIY3frT6zA (accessed April 8,2015).

44. See Eugene d’Aquili (1993) “The Myth-Ritual Complex: A Biogenetic StructuralAnalysis,” in James B. Ashbrook (ed.) Brain, Culture, and the Human Spirit: EssaysFrom an Emergent Evolutionary Perspective (Lanham, MD: University Press ofAmerica), pp. 45–75. Figure 3.1 (p. 47), identifies a region identified as “TheAbstractor Operator.”

45. For a recent discussion of the general problem, see Mike Oaksford, and NickChater (2010) “Causation and Conditionals in the Cognitive Science of HumanReasoning,” The Open Psychology Journal, 3, 105–18.

46. The nineteenth-century Austrian philosopher Alexius Meinong thought thatproperties and relations were essential to a thing’s identity; cf. J. N. Findlay(1963) Meinong’s Theory of Facts and Values, 2nd edn (Oxford: Clarendon Press),p. 208. Many philosophers follow Gottfried Leibniz in construing properties bythemselves as serving this function.

47. This has been my consistent experience in teaching the Logic of Relations, as partof Symbolic Logic, to undergraduates over many years.

48. For a discussion of its significance to science see articles by C. S. Peircein Justus Buchler (1955) Philosophical Writings of Peirce (New York: Dover),e.g., Chapter 11 “Abduction and Induction,” pp. 150–56; cf. H. O. Mounce(2007) Metaphysics and the End of Philosophy (London: Continuum InternationalPublishing Group), Chapter 1.

49. I qualify deduction this way, for some arguments defy resolution as valid orinvalid, for example, certain arguments that follow St. Anselm in holding thatthe existence of God follows from his definition.

50. For example, electrons were found to be subatomic particles by J. J. Thompsonin 1897; knowledge of their nature has naturally undergone significant changesin the past century or so.

51. John Polkinghorne (1989) Rochester Roundtable: The Story of High Energy Physics(New York: W. H. Freeman), p. 169.

52. I defer to these traditions in using this pronoun, although I would not want toomuch to be inferred from it.

53. W. V. O. Quine (1994) “Epistemology Naturalized,” in Hilary Kornblith (ed.)Naturalizing Epistemology, 2nd edn (Cambridge, MA: MIT Press), p. 17.

54. I. M. Copi (1979) Symbolic Logic, 5th edn (New York: Macmillan), pp. 146–47.For a discussion of how Bertrand Russell understood this definition, see BertrandRussell (1972) “The Philosophy of Logical Atomism (1918),” in David Pears(ed.) Russell’s Logical Atomism (London: Fontana), pp. 1–125.

Notes ● 193

55. Seth Crook, and Carl Gillett (2001) “Why Physics Alone Cannot Definethe ‘Physical’: Materialism, Metaphysics, and the Formulation of Physicalism,”Canadian Journal of Philosophy, 31, 333–60, argue that physics alone cannotdefine physicalism.

56. C. S. Lewis (2001) The Screwtape Letters (San Francisco: HarperCollins) is hismost famous advocacy.

57. Eric L. Mascall (1965) The Christian Universe (New York: Morehouse-Barlow),Chapter 6.

58. Paul Tillich (1967) Systematic Theology (Chicago: University of Chicago Press),passim.

59. In Phillip H. Wiebe (2011) “Deliverance and Exorcism in Philosophical Per-spective,” in William K. Kay, and Robin Parry (eds.) Exorcism and Deliverance:Multidisciplinary Studies (London: Paternoster), pp. 156–80, I describe threecases, including the one from Leo Harris.

60. Reported by the Canadian daily, The National Post, September 27, 1999.61. See the exchange of views on cognitive science and religion between Edward

Slingerland (2008) “Who’s Afraid of Reductionism? The Study of Religion inthe Age of Cognitive Science,” Journal of the American Academy of Religion,76, 375–411, and Francisca Cho, and Richard Squier (2008) “Reductionism:Be Afraid, Be Very Afraid,” Journal of the American Academy of Religion, 76,412–17, followed by various replies.

62. Slingerland, “Who’s Afraid of Reductionism? evinces no objection, primarilybecause of the complexity that science would uncover.”

63. Plato, Phaedo 79b-e, in The Dialogues of Plato (1937) 2 vols (trans. B. Jowett)(New York: Random House).

64. Phaedo 63c.65. Descartes’s view is complicated by the role that he gave to the pineal gland as a

point (in space) where matter and mind interacted. See art. “Descartes and thePineal Gland,” by Gert-Jan Lokhorst in Stanford Encyclopedia of Philosophy.

66. Cf. Carol Zaleski (1996) The Life of the World to Come: Near-Death Experienceand Christian Hope (New York: Oxford University Press), Chapter 2.

67. Art. “Buddha,” by Mark Sideritis in Stanford Encyclopedia of Philosophy.68. “Buddha,” by Sideritis.69. Richard P. Hayes, “How can there be Personal Continuity through One or More

Lifetimes?” Lecture 4: University of Leiden, 2009; see http://www.unm.edu/∼rhayes/numata.html (accessed February 19, 2015).

70. Art. “Mind in Indian Buddhist Philosophy,” by Christian Coseru in StanfordEncyclopedia of Philosophy.

71. Augustin Francois Poulain (1921) The Graces of Interior Prayer: A Treatise on Mys-tical Theology, 6th edn (trans. Leonora L. Yorke Smith) (London: Kegan PaulTrench Trubner), Chapter 63, para 6.

72. Account 001476. In this account, and in subsequent accounts from the Reli-gious Experience Research Center (RERC), Department of Religious Studies,University of Wales, Lampeter, Ceredigion, I have made only very small edito-rial changes in order to give consistency to spelling, grammar, punctuation, and

194 ● Notes

emphasis. These accounts will be identified by “RERC” followed by the numberthe Center has assigned to them. The names I use are pseudonyms.

73. RERC 000248.74. Cf. William Power (1992) “Ontological Arguments for the Existence of Satan

and Other Sorts of Evil Beings,” Canadian Philosophical Review: Dialogue, 31,667–76, who argues that “only empirical arguments or experience of some sortare plausible and worthy of consideration in such matters” (p. 675).

75. See Emma Heathcote-James (2002) Seeing Angels: True Contemporary Accounts ofHundreds of Angelic Experiences (London: John Blake), for some accounts.

76. Encyclopedia of the Unusual and Unexplained, art. “Guardian Angels”; see http://www.unexplainedstuff.com/ (accessed February 19, 2015).

77. The Vancouver Sun, December 12, 2000; cf. Heathcote-James, Seeing Angels,pp. 46–47.

78. Encyclopedia of the Unusual, art. “Guardian Angels.”79. Phillip H Wiebe, Visions of Jesus, esp. Chapter 2, pp. 40–88, from which accounts

mentioned below derive.80. The percipients all held down jobs, participated in community life, and in other

ways seemed devoid of psychopathologies; experts apparently disagree on suitablecriteria for psychopathology, however.

81. See Celia Green, and Charles McCreery (1975) Apparitions (Proceedings/Instituteof Psychophysical Research) (London: Hamish Hamilton), for discussion of otherexperiences featuring many of the perceptual anomalies that I found.

82. See K. W. M. Fulford (1991) Moral Theory and Medical Practice(New York: Cambridge University Press), p. 231, for ten phenomena con-strued as hallucinatory in psychiatric literature; also James R. Brasic (1998)“Hallucinations,” Perceptual and Motor Skills, 86, 851–77, for further review.

83. Sigmund Freud (1952) The Origin and Development of Psycho-Analysis (Chicago:Encyclopaedia Britannica), lect. VII, pt. B.

84. L. J. West (1975) “A Clinical and Theoretical Overview of HallucinatoryPhenomena,” in R. K. Siegel, and L. J. West (eds.) Hallucinations: Behavior,Experience and Theory (New York: Wiley), p. 287.

85. I have examined the claim that hallucinations might occur in degrees, in PhillipH. Wiebe (2004) “Degrees of Hallucinatoriness and Christic Visions,” Archiv fürReligionspsychologie, 24, 201–22.

86. Robert C. Fuller (2007) “Spirituality in the Flesh: The Role of Discrete Emotionsin Religious Experience,” Journal of the American Academy of Religion, 75, 25–51,remarks: “There is no such thing as emotion-free religiosity” (p. 45).

87. See W. J. Walsh (1906) The Apparitions and Shrines of Heaven’s Bright Queen4 vols (New York: Cary-Stafford Co.), for numerous accounts of Marianapparitions in Catholic Tradition, some of which exhibit this certainty.

88. Kenneth Ring, Sharon Cooper, and Charles T. Tart (1999) Mindsight: Near-Death and Out-of-Body Experiences in the Blind (Palo Alto, California: WilliamJames Center for Consciousness Studies: Institute of Transpersonal Psychology)reports these. A report is available at http://www.near-death.com/experiences/evidence03.html (accessed February 18, 2015).

Notes ● 195

89. Lit. Gen. 12.14.29. He reiterates the point at 12.25.52 in the words: “But in theintuitions of the intellect it is not deceived.”

90. Hans Küng (2001) The Catholic Church: A Short History (trans. John Bowden)(New York: The Modern Library), Chapter 7, esp. pp. 159–68.

91. The Life of Saint Teresa of Avila by Herself (trans. J. M. Cohen) (London: PenguinBooks, 1957).

92. I have argued this in “The Christic Visions of Teresa of Avila.”93. Poulain, Graces of Interior Prayer, Chapter 31, para. 46.94. Poulain, Interior Prayer, 31, 47.95. Poulain, Interior Prayer, 31, 48.

Chapter 3

1. Etienne Gilson (1937) The Unity of Philosophical Experience (New York: CharlesScribner’s Sons), Chapter 12, esp. p. 316.

2. St. Anselm, Proslogion, Chapter 2–4 is the classical source, in Alvin Plantinga(ed) (1965) The Ontological Argument (Garden City, NY: Anchor Books),pp. 3–19.

3. Alvin Plantinga (2001) “A Contemporary Modal Version of the Ontolog-ical Argument,” in Michael Peterson, William Hasker, Bruce Reichenbach,and David Basinger (eds.) Philosophy of Religion: Selected Readings, 2nd edn(New York: Oxford University Press), pp. 181–93.

4. Cf. Richard Swinburne (2004) The Christian God (Oxford: Oxford UniversityPress), Chapter 5, discusses possible interpretation of necessity as it relates to theChristian God.

5. The cogency of this distinction is disputed by W. V. O. Quine (1963) From aLogical Point of View, 2nd edn (New York: Harper & Row), esp. Chapter 8, whothinks that necessity cannot be predicated of things, only of propositions. Thisview seems to be widely embraced among philosophers.

6. Phillip H. Wiebe (2004) God and Other Spirits: Intimations of Transcendence inHuman Experience (New York: Oxford University Press), pp. 195–202.

7. See W. V. O. Quine (1994) “Epistemology Naturalized,” pp. 15–31, and JaegwonKim (1994) “What is ‘Naturalized Epistemology?’ ” pp. 33–55, 2nd edn inHilary Kornblith (ed.) Naturalizing Epistemology (Cambridge, MA: MIT Press),for complementary views.

8. The University of British Columbia once did, but it has been mergedwith Near-Eastern Studies and Classics. It still offers degrees in religion tothe level of doctorates; also, other public universities offer some courses inreligion.

9. Cf. Richard Swinburne (2008) Was Jesus God? (Oxford: Oxford University Press),pp. 5–23, on “bare theism.”

10. See Mark Fox (2003) Religion, Spirituality and the Near-Death Experience(London: Routledge), pp. 44–46, for discussion of the controversy concerning“negative” NDEs.

196 ● Notes

11. The International Association for Near-Death Studies indicates that distressing fea-tures occur in NDEs perhaps as much as 15 percent of the time; see http://iands.org/distressing-near-death-experiences.html (accessed February 18, 2015).

12. Acts of the Apostles 17: 24–31. The first quotation in this speech is sometimesattributed to Epimenides of Crete (6th c. BCE), and the second comes fromPhaenomena, by Aratus of Cilicia (ca. 315–240 BCE), according to HerbertG. May, and Bruce M. Metzger (eds.) (1965) The Oxford Annotated Bible with theApocrypha: Revised Standard Version (New York: Oxford University Press), noteson Acts 17.

13. Acts of the Apostles, 10: 34–35, and 42–43.14. Clement of Alexandria (1995) The Stromata, or Miscellanies in Alexander

Roberts, and James Donaldson (eds.) Ante-Nicene Fathers: The Writings ofthe Fathers Down to A.D. 325, vol. 2 (trans. B. P. Pratten) reprint ofEdinburgh edition (Peabody, MA: Hendrickson), pp. 299–568, Book 1,Chapter 16.

15. With the charismatic-Pentecostal movement registering phenomenal growth inrecent decades, a resurgence of its nascent exclusivism can be expected.

16. St Augustine of Hippo (1968) “The Retractations,” (trans. Mary Inez Bogan) inFathers of the Church, vol. 60 (Washington, DC: Catholic University of AmericaPress), p. 1.13.

17. RERC 000407.18. This is drawn from Percy Bysshe Shelley, Adonais: An Elegy on the Death of John

Keats, stanza 54; in Mark Sandy “Adonais.” The Literary Encyclopedia. First pub-lished 20 September 2002 [http://www.litencyc.com/php/sworks.php?rec=true&UID=6843, accessed 06 May 2015.]

19. RERC 000817.20. A Chinese classic dating from about 600 BCE and attributed to Lao-tzu; art.

“Laozi,” by Alan Chan in Stanford Encyclopedia of Philosophy.21. It has recently extended its research into countries where Christian faith is not

dominant, including China, Japan, and Turkey.22. RERC 000514.23. RERC 000426.24. This was perhaps what some mystics describe as “the prayer of quiet.”25. I could be mistaken by one year—this possibly happened in 1987. I was not

journaling significant events at the time.26. Nancey Murphy (1995), in “Divine Action in the Natural Order: Buridan’s

Ass and Schrödinger’s Cat,” in Robert J. Russell, Nancey Murphy, and ArthurR. Peacocke (eds.) Chaos and Complexity: Scientific Perspectives on Divine Action(Vatican City: Vatican Observatory Publications, and Berkeley, CA: The Cen-ter for Theology and the Natural Sciences), pp. 325–57, views God as acting atthe quantum level and also upon persons, but her reasons for restricting Divineaction to these two domains are unclear.

27. See the extensive discussion of this NT account, described in The Gospel ofSt. John (Chapter 2), in Robert A. Larmer (1988) Water into Wine? An Inves-tigation of the Concept of Miracle (Montreal: McGill-Queen’s University Press).

Notes ● 197

A longtime critic of Larmer’s work is Christine Overall (1997) “Miracles andGod: A Reply to Robert A. H. Larmer,” Dialogue: Canadian Philosophical Review,36, 741–52, and in (2006) “Miracles, Evidence, Evil, and God: A Twenty-YearDebate,” Dialogue: Canadian Philosophical Review, 45, 355–66. Larmer’s (2004)“Apology for Theism,” Dialogue, Canadian Philosophical Review (Revue canadi-enne de philosophie), 43, 555–68, is personal/philosophical biography related tohis understanding of “miracle,” developed further in (2014) The Legitimacy ofMiracle (Lexington Books: Plymouth UK).

28. St. John 11.29. RERC 001661.30. 2 Kings 2: 8; Elisha is said to have duplicated this feat, cf. 2 Kings 2: 14.31. 1 Kings 18.32. RERC 001057.33. RERC 003860.34. These are the last lines of his “Ode on a Grecian Urn.”35. John Baillie (1962) The Sense of the Presence of God (London: Oxford University

Press), pp. 52–53.36. Richard Gale (1994) “Why Alston’s Mystical Doxastic Practice Is Subjective,”

Philosophy and Phenomenological Research, 54, 869–75.37. RERC 000696. The account was written 13 years after it occurred.38. John Bishop (2007) Believing by Faith: An Essay in the Epistemology and Ethics of

Religious Belief (Oxford: Oxford University Press), defends the epistemologicalaction of “taking some claim to be true” in order to discover insights that mightnot be otherwise accessible.

39. RERC 004463.40. This occurred in Great Britain, where cars drive on the left.41. RERC 004182.42. I John 4: 8.43. I Corinthians 13: 4–5.44. Swinburne, Was Jesus God? pp. 28–30, and elsewhere.45. Exodus 3: 6.46. “I am that I am” is an etymology of the Israelite name for God, which the

RSV translates, following ancient synagogue practice, as “the Lord” (OxfordAnnotated Bible notes, p. 70).

47. Psalm 90.48. Anders Nygren (1982) Agape and Eros (trans. Philip S. Watson) (Chicago:

University of Chicago Press), p. 91.49. Nygren, Agape and Eros, pp. 78–79. Nygren rejects the position that the Scripture

teaches that humans have immortal souls; rather, Scripture teaches that the deadwill be resurrected.

50. RERC 003038.51. The capitalization of “Substance” and “Divine Essence” is in the original.52. Symposium 202–13.53. RERC 000532.54. See my Visions of Jesus, pp. 47–49.

198 ● Notes

55. RERC 002764.56. RERC 000363; italics added.57. This appears to be a reference to St. James’s Park that is in the heart of London,

UK, and close to the area of Victoria in London of which she later speaks.58. For example, Michael Carroll (1986) The Cult of the Virgin Mary: Psychological

Origins (Princeton, NJ: Princeton University Press), p. 141f.59. Julian Jaynes Julian (1976) The Origins of Consciousness in the Breakdown of the

Bicameral Mind (Toronto: University of Toronto Press), p. 91f.60. Gardner Murphy (1945) “An Outline of Survival Evidence,” Journal of the

American Society for Psychical Research, 39, 2–34.61. RERC 002448.62. RERC 001929.63. In the sense of some iconic resemblance between the sign and the signified.64. K. W. M. Fulford (1991) Moral Theory and Medical Practice (New York:

Cambridge University Press), p. 231.65. This term is widely used in Great Britain to describe churches that do not

conform to the forms of worship advanced by the Church of England, andrelated Anglican bodies, such as the Church of Ireland and the Church in Wales.Nonconformist churches include the Baptists, Methodists, and Quakers.

66. RERC 002885.67. Thomas Nagel (1979) “Moral luck,” in Louis J. Pojman, Ethical Theory: Clas-

sical and Contemporary Readings 5th ed. (Belmont, CA: Wadsworth, 2007),pp. 294–302.

68. Nagel, “Moral Luck,” p. 301.69. Nagel, “Moral Luck,” pp. 299–300.70. David Hume (1966) An Enquiry Concerning the Principles of Morals, 2nd edn,

reprint of 1777 edn (LaSalle, IL: Open Court), sec. 10, pt. 1.71. Adam Smith (2002) The Theory of Moral Sentiments, Knud Haakonssen (ed.)

(Cambridge: Cambridge University Press), pp. 128–32.72. Roderick Firth (1952) “Ethical Absolutism and the Ideal Observer,” Philosophy

and Phenomenological Research, 12, 317–45. See Thomas L. Carson (1984) TheStatus of Morality (Boston: D. Reidel), and Charles Taliaferro (1988) “Relativis-ing the Ideal Observer Theory,” Philosophy and Phenomenological Research, 49,123–38, for discussions of the merits of the ideal observer theory. This theoryis not a normative one, where criteria for identifying moral value are proposed,but a meta-ethical one, in which the meaning or import of moral judgments isproposed.

Chapter 4

1. William James (1960) The Varieties of Religious Experience: A Study in HumanNature (London: Collins), lec. 6 & 7.

2. RERC 002965.3. Sir David Ross (1930) The Right and the Good (Oxford: Clarendon Press),

Chapter 2.

Notes ● 199

4. His Philebus argues for this.5. Charles Taylor (2007) A Secular Age (Cambridge, MA: Belknap Press),

pp. 191–92.6. Derek Parfit (1984) Reasons and Persons (Oxford: Oxford University Press),

Appendix I.7. RERC 001259.8. Aquinas, ST, II.I, ques. 90–95.9. Aquinas, ST II.I.90.2.

10. Aquinas, ST II.I. 91.1–2.11. Aquinas, ST II.I. 94.12. Aquinas, ST II.I. 91.4.13. Aquinas, ST II.I. 94.5.14. Aquinas, ST II.I. 95.2.15. Psalm 94:20.16. Immanuel Kant (1993) Groundwork of the Metaphysics of Morals, 3rd edn [1785]

(trans. James W. Ellington) (Indianapolis: Hackett). pref.17. Kant, Groundwork, Sec. 2, “Transition from Popular Moral Philosophy.”18. Kant, Groundwork; this is one of three attempts to formulate what he called “the

categorical imperative.”19. Ross, The Right and the Good, Chapter 2.20. RERC 000498.21. Confucius (2012) The Analects of Confucius (trans. James Legge) (Adelaide,

South Australia: University of Adelaide), Analects 15.23; see http://ebooks.adelaide.edu.au/c/confucius/c748a/index.html (accessed February 22, 2015).Some Confucian scholars have remarked on the coherence of his ethic withthat of Kant; cf. Katrin Froese (2008) “The Art of Becoming Human: Moralityin Kant and Confucius,” Dao: A Journal of Comparative Philosophy, 7, 257–68.

22. Cited in Cardinal Francis Arinze (2002) “Reflections by Cardinal Francis Arinzeon the Day of Prayer at Assisi, January 24, 2002,” see http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20020116_arinze-assisi_en.html (accessed February 18, 2015), cf. Udanavarga 5:18.

23. Arinze, “Reflections by Cardinal Francis Arinze,” cf. Mahabharata 5.15.17.24. Arinze, “Reflections by Cardinal Francis Arinze,” cf. Talmud, Shabbat 31a.25. Arinze, “Reflections by Cardinal Francis Arinze,” cf. Tai Shang Kan Ying P’ien,

Treatise of the Exalted One on Response and Retribution, 213–28.26. Arinze, “Reflections by Cardinal Francis Arinze,” cf. Dadistan-i-dinik 94.5.27. David Hume (1967) A Treatise of Human Nature, L. A. Selby-Bigg (ed.)

(Oxford: Clarendon Press), bk. 3, pt. 1, sec. 1.28. The existence of a fact–value gap is a different matter than the inability to

deduce an evaluative statement from a factual one, according to Julian Dodd,and Suzanne Stern-Gilley (1995) “The Is/Ought Gap, the Fact/Value Distinc-tion and the Naturalistic Fallacy,” Dialogue: Canadian Philosophical Review, 34,727–45.

29. John Mackie (1977) Ethics: Inventing Right and Wrong (London: PenguinBooks), p. 15.

200 ● Notes

30. Sir A. J. Ayer (1946) Language, Truth, and Logic, 2nd edn (London: Gollancz),is the best-known English exposition of positivism, which construes valuejudgments as having only emotive and/or prescriptive meaning.

31. Mackie, Ethics, Chapter 1.32. Mackie, Ethics, Chapter 1.33. Mackie, Ethics, Chapter 1.34. Terence Cuneo (2003) “Reidian Moral Perception,” Canadian Journal of Philos-

ophy, 33, 229–58.35. See the defense of the cognitivity of theological statements in Theodore

M. Drange (2005) “Is ‘God Exists’ Cognitive?” Philo: A Journal of Philosophy, 8,137–50. This contradicts the famous positivist position on the topic, as in A. J.Ayer, Language, Truth, and Logic.

36. For explicit discussion of cognitivity near the time logical positivism wasgenerally abandoned, see Peter Glassen (1959) “The Cognitivity of MoralJudgments,” Mind, 68, 57–72; Carl Wellman (1968) “Emotivism and EthicalObjectivity,” American Philosophical Quarterly, 5, 90–99, concurs, published adecade later. Positivism is evidently being reexamined, cf. Michael Friedman(1999) Reconsidering Logical Positivism (Cambridge: Cambridge UniversityPress).

37. Some cognitive content is present, of course, for this cheer differs from “Hurrahfor the Toronto Maple Leafs!”

38. This issue was publicly debated after the assassination of Osama bin Ladenin 2011.

39. Del Kiernan-Lewis (2007) “Naturalism and the Problem of Evil,” Philo: A Jour-nal of Philosophy, 10, 125–35. A curious dilemma arises: either no evaluativefacts exist, in which case the standard theistic explanations of creation fail, orsuch facts exist, in which case the problem of evil arises. I take it that theistsshould embrace such facts, and the problem of evil.

40. Gilbert Harman (1977) The Nature of Morality: An Introduction to Ethics(New York: Oxford University Press), Chapter 1.

41. Cf. Don Dedrick (1995) “Objectivism and the Evolutionary Value of ColourVision,” Dialogue: Canadian Philosophical Review, 34, 35–44.

42. The generic nature of moral judgments suggests that we look at typical actsand typical effects; acts that are admittedly wrong in almost every circumstancecould be plausibly construed as having exceptions in some highly unusual cir-cumstances. This feature of moral judgments is widely conceded, although somehard-liners might be difficult to dissuade.

43. Augustine Trin. 15.4.6.44. RERC 002093.45. I cannot trace the source(s) of these quotations.46. See Vladimir Ilich (1966) The Emancipation of Women; From the Writings of V. I.

Lenin (New York: International Publishers) for his articulation of the social andpolitical equality of women as early as 1920.

47. David Hume (1966) An Enquiry Concerning the Principles of Morals, 2nd edn,reprint of 1777 edn (LaSalle, IL: Open Court), sec. 9, pt. 1.

Notes ● 201

48. Hume has been interpreted as a subjectivist, a noncognitivist, and as a defenderof an ideal observer theory. All three theories bring out curious aspects of moraljudgments.

49. RERC 002929.50. This is quoted from Alexander Pope, An Essay on Criticism (1711). Available

at (accessed May 6, 2015) http://languagelog.ldc.upenn.edu/myl/ldc/ling001/pope_crit.htm

51. RERC 003590.52. Spiritualism in Great Britain is narrower in scope than the spirituality that I am

speaking about in this book, although the former is part of the latter.53. RERC 002461.54. Rene Descartes (1960) Meditations on First Philosophy in Which are Demon-

strated the Existence of God and the Distinction Between the Human Soul andBody (trans. Laurence J. LaFleur) (Indianapolis: Bobbs-Merrill), meditation 2.

55. Stanford Encyclopedia of Philosophy article, “Descartes and the Pineal Gland.”56. See Jasper Reid (2003) “Henry More on Material and Spiritual Extension,”

Dialogue: Canadian Philosophical Review, 42, 531–58.57. RERC 002003.58. See the case of John Vasse in my Visions of Jesus, pp. 47–49, which has also been

mentioned. Teresa of Avila speaks of sensing an apparition of SS. Paul and Peteron her left, in The Life of Saint Teresa of Avila by Herself, Chapter 29.

59. Carl Jung (1996) The Psychology of Kundalini Yoga: Notes of the Seminar Givenin 1932, Sonu Shamdasani (ed.) (Princeton, NJ: Princeton University Press),p. 21.

60. Jung, Kundalini Yoga, p. 26.61. Jung, Kundalini Yoga, p. 28.62. Jung, Kundalini Yoga, p. 69.63. Jung, Kundalini Yoga, p. 57.64. Jung, Kundalini Yoga, p. 28.65. Jung, Kundalini Yoga, p. 31.66. Jung, Kundalini Yoga, p. 53.67. Jung, Kundalini Yoga, p. 27.68. This is also known as kundalini psychosis.69. RERC 001912.70. This peculiar expression of fear is found in the King James Version of the Bible,

to describe the response of the shepherds to an angelic visitation that heraldedthe birth of Jesus, Luke 2:9.

71. RERC 000812.72. She writes 11 years after the incident.73. Paul Thagard, Stanford Encyclopedia of Philosophy, at http://plato.stanford.edu/

(accessed May 6, 2015), Art. “Cognitive Science.”74. Daniel Dennett (1992) “The Self as a Center of Narrative Gravity,” in Frank

S. Kessel, Pamela Cole, and Dale L. Johnson (eds.) Self and Consciousness:Multiple Perspectives (Hillsdale, NJ: Erlbaum), pp. 103–15.

75. Dennett, “The Self,” p. 106.

202 ● Notes

76. Aristotle, Politics, in Richard McKeon (ed.) The Basic Works of Aristotle(New York: Random House, 1941), p. 1341a.

77. Dennett, “The Self.”78. Dennett, “The Self.”79. Dennet seems to think that a computer could generate referentially meaningful

utterances “even though it does not know what it’s doing.” While I do not agree,I will not address the controversial claims concerning artificial intelligence.

80. Gazzaniga has published widely on his research, including Michael S. Gazzaniga(1988) Mind Matters: How Mind and Brain Interact to Create our Conscious Lives(Boston: Houghton Mifflin).

81. Dennett, “The Self.”82. Dennett, “The Self.”83. Dennett, “The Self,” p. 113.84. W. M. Kelley, C. N. Macrae, C. L. Wyland, S. Caglar, S. Inati, and T. F.

Heathertont (2002) “Finding the Self? An Event-Related fMRI Study,” Journalof Cognitive Neuroscience, 14, 785–94.

85. Kelley, et al., “Finding the Self?” p. 785.86. RERC 003190.87. Cf. Poulain, Graces of Interior Prayer, Chapter 13, pt. 2 & pt. 12.88. Phillip H. Wiebe (1997) Visions of Jesus: Direct Encounters from the New

Testament to Today (New York: Oxford University Press), p. 85.89. RERC 002349.90. Particularly Psalms 51, 130, and 143; I owe this comment to a friend and

colleague, Craig Broyles.91. Plato, Republic in Francis M. Cornford (1945) (ed. and trans.) The Republic of

Plato (London: Oxford University Press), p. 439.92. Plato, Republic 440.93. Merton, Thomas (2003) The Inner Experience: Notes on Contemplation, William

H. Shannon (ed.) (New York: HarperCollins Publishers), p. 10; ital. orig.94. Merton, The Inner Experience, p. 11.95. Merton, The Inner Experience, p. 11.96. RERC 000337.97. This is drawn from Romans 13:10.98. Plato, Phaedo, in B. Jowett (trans.) The Dialogues of Plato, 2 vols (New York:

Random House, 1937), 78c.99. Plato, Republic v. 477–80; vi, 506–509.

100. I have discussed this in Wiebe, Visions of Jesus, pp. 95–98; cf. Carol Zaleski(1996) The Life of the World to Come: Near-Death Experience and Christian Hope(New York: Oxford University Press), pp. 58–64.

101. Catholic Encyclopedia (1909), Art. “Soul.”102. Aristotle, De Anima, in Richard McKeon (ed.) The Basic Works of Aristotle

(New York: Random House, 1941), bk. 2, chap. 2ff.103. Aristotle, De Anima, bk. 3, chap. 3ff.104. Catechism of the Catholic Church with Modifications from the Editio Typica (1997)

(Corporate Author) 2nd edn (New York: Doubleday), para. 362.

Notes ● 203

105. Catholic Catechism, para. 363.106. Catholic Catechism, para. 365.107. Catholic Catechism, para. 357.108. See Karol Wojtyla (1979) The Acting Person: A Contribution to Phenomenolog-

ical Anthropology (trans. Analecta Husserliana, and Andrezej Potocki) (Berlin:Springer), which reflects influences of Thomism, existentialism, and phe-nomenology. I owe this insight to Kian O’Higgins.

109. See Robert L. Vance (2006) “Moral Being in Contemporary Views of the Self,”Dialogue: Canadian Philosophical Review, 45, 713–29, for a discussion of recentanalyses of the self.

110. RERC 000445.111. He uses the initials “MC,” probably to denote Manchester College.112. RERC 000809.113. She mentions her “atheism” only in passing.114. RERC 000629.115. Carl Jung (1972) Synchronicity: An Acausal Connecting Principle (trans.

R. F. C. Hull) (London: Routledge and Kegan Paul). Perhaps a causal link doesexist, but not one explicable only in physical terms.

116. These were explored a half-century ago in Carl G. Hempel (1943) “A PurelySyntactical Definition of Confirmation,” The Journal of Symbolic Logic, 8,122–43, and Carl Hempel (1965) “Studies in the Logic of Confirmation,”in Carl Hempel (ed.) Aspects of Scientific Explanation and Other Essays in thePhilosophy of Science (New York: The Free Press), pp. 3–46.

Chapter 5

1. Lisa J. Schwebel (2004) Apparitions, Healings, and Weeping Madonnas:Christianity and the Paranormal (Mahwah, NJ: Paulist Press), p. 164.

2. I have been influenced on this point by Karl Popper (1902–94), philosopher ofscience for many years at the University of London.

3. Richard Swinburne (2008), Was Jesus God? (Oxford: Oxford University Press).4. See Phillip H Wiebe, God and Other Spirits: Intimations of Transcendence in

Christian (New York: Oxford University Press), Chapter 2.5. See Phillip H. Wiebe (1997) Visions of Jesus: Direct Encounters from the New

Testament to Today (New York: Oxford University Press), Chapter 4.6. Richard Swinburne (2003) The Resurrection of God Incarnate (Oxford: Oxford

University Press), pp. 155–59.7. See Wiebe (2009) “Review of Richard Swinburne, Was Jesus God?” Notre Dame

Philosophical Reviews; see http://ndpr.nd.edu/news/archives/2009/.8. Bruce Hindmarsh (2005) The Evangelical Conversion Narrative: Spiritual Autobi-

ography in Early Modern England (Oxford: Oxford University Press), Chapter 2.9. St. Paul’s story is narrated several times in Acts of the Apostles, and Augustine’s

Confessions is a classic.10. RERC 000668.

204 ● Notes

11. This is the Elizabethan English on which many British were once brought up.12. This view is often ascribed as originating with Ludwig Feuerbach (1804–1872);

see art. “Ludwig Andreas Feuerbach,” by Van A. Harvey in Stanford Encyclopediaof Philosophy.

13. RERC 000891.14. RERC 000307.15. Cf. Wilson van Dusen (1974) “Hallucinations as the World of Spirits,” in

John White (ed.) Frontiers of Consciousness: The Meeting Ground Between Innerand Outer Reality (New York: Julian Press), for commentary on this, basedon his study of a hundred hallucinators in California mental health centers.This view was also expressed to me by John White, a psychiatrist and asso-ciate professor of psychiatry at the University of Manitoba for many years (nowdeceased).

16. Cf. Wayne Proudfoot (2004) “Pragmatism and ‘an Unseen Order’ in Varieties,”in Wayne Proudfoot (ed.) William James and a Science of Religions: Reexperiencingthe Varieties of Religious Experience (New York: Columbia University Press),pp. 31–47.

17. Immanuel Kant (1983) “An Answer to the Question, ‘What is Enlightenment?’ ”in Ted Humphrey (ed. and trans.) Perpetual Peace and other essays on Politics,History, and Morals (Indianapolis: Hackett), pp. 41–48.

18. Cf. William James (1998) “The Will to Believe,” in William L. Rowe, andWilliam J. Wainwright (eds.) Philosophy of Religion: Selected Readings, 3rd edn(Fort Worth, TX.: Harcourt Brace), pp. 461–71.

19. Cf. Rudolf Carnap (1959) “The Elimination of Metaphysics through LogicalAnalysis of Language,” in A. J. Ayer (ed.) Logical Positivism (New York: FreePress), pp. 60–81.

20. Paul Tillich influenced me very much on this topic in the 1960s.21. Dom Cuthbert Butler (1966) Western Mysticism: The Teachings of Augustine,

Gregory and Bernard on Contemplation and the Contemplative Life, 2nd edn(New York: Harper & Row), pp. 49–50, quoting from Augustin Baker’s SanctaSophia, from the seventeenth century.

22. Butler, Western Mysticism, p. lix ff.23. RERC 000068.24. RERC 000603.25. Wiebe, Visions of Jesus, esp. Chapter 7.26. See Phillip H. Wiebe (2010) “The Promise (and Threat) of the Shroud,”

in Paola Di Lazarro (ed.) Proceedings of the International Workshop onthe Scientific Approach to the Acheiropoietos Images (IWSAI 2010) (Frascati,Italy: ENEA Research Centre); available at http://www.acheiropoietos.info/proceedings/proceedings.php (accessed May 6, 2015).

27. RERC 001463.28. Phillip H. Wiebe (1996) “Authenticating Biblical Reports of Miracles,” in Robert

A. Larmer (ed.) Questions of Miracle (Montreal & Kingston: McGill-Queen’s Uni-versity Press), pp. 101–20. See also the reply to me by Robert Larmer (ed.) (1996)

Notes ● 205

Questions of Miracle (Montreal & Kingston: McGill-Queen’s University Press),pp. 121–31.

29. Even if we had intuitive knowing of the fact that some prior experience wasintuitive knowing, we would appear to be involved in experiences that form an“infinite” regression.

30. RERC 000895.31. See Hugh Kearney (1967) Origins of the Scientific Revolution (London:

Longmans).32. John Austin (1962) How to Do Things with Words (Cambridge, MA: Harvard

University Press), esp. Chapter 2.33. I Corinthians 11: 27–31.34. Hebrews 5–7, where Jesus is described as belonging to the priestly order of

Melchizedek, who also offered bread and wine; see Gen. 14:18.35. RERC 000888.36. RERC 000565.37. RERC 003008.38. RERC 003590.39. I Corinthians 15:42–44.40. Vss. 21–26.41. Chapter 5, vs. 18; my ital.42. Alain Badiou characterizes Paul as having reduced Christian faith to this fable,

and observes that Paul might have made use of the birth narratives, the life andthe teachings of Jesus, but did not, in Alain Badiou (2003) Saint Paul: The Foun-dation of Universalism (Cultural Memory in the Present) (trans. Ray Brassier) (PaloAlta, CA: Stanford University Press), p. 4.

43. John 5:25–29.44. Prime Minister Trudeau’s government offered about $10 million dollars (about

$460 per person).

Chapter 6

1. Auguste Poulain (1921) The Graces of Interior Prayer: A Treatise on Mystical The-ology, 6th edn (trans. Leonora L. Yorke Smith) (London: Kegan Paul TrenchTrubner)., Pref. to 1st ed., p. xiv (5th ed.).

2. Cf. R. Fischer (1975) “Cartography of Inner Space,” in R. K. Siegel, and L. J.West (eds.) Hallucinations: Behavior, experience and Theory (New York: Wiley),pp. 197–239, for work already done along these lines.

3. Poulain, Graces, Chapter1, para. 3 (1.3 hereafter).4. Poulain, Graces 1.8.5. Poulain, Graces 1.12.6. Poulain, Graces 1.13.7. Poulain, Graces 1.14.8. Poulain, Graces 1.15.9. Poulain, Graces 2.2.

206 ● Notes

10. Poulain, Graces 2.3.11. Poulain, Graces 2.11. William James remarks that generation and regeneration

are matters of degree, and that “here as elsewhere, nature shows continuousdifferences,” Varieties, lect. 10.

12. Poulain, Graces 2.18.13. Poulain, Graces 2.29.14. Poulain, Graces 2.37.15. Plato, Republic in The Dialogues of Plato, 2 vols. (trans. B. Jowett) (New York:

Random House), bk. vi, esp. 502c–511b.16. Poulain, Graces 2.67.17. Poulain, Graces 3.5.18. Poulain, Graces 3.8.19. Poulain, Graces 13.2; he drops this remark on levitation as though the phenom-

ena were uncontroversial.20. Poulain, Graces 5.28; ital. orig.; quoted and translated from Nouet, La conduite

de l’homme d’Oraiason (Paris, 1664), bk. 4, Chapter 6.21. Chapter 4.22. Karl Rahner (1964) Visions and Prophecies: Quaestiones Disputatae (trans.

C. Henkey, and R. Strachan) (London: Burns and Oates), pp. 99–100.23. I Corinthians 2: 12. I have added the phrase, “allowed to mingle,” which is an

expression that Augustine uses.24. Robert Neville (1993) “Religious and Theological Studies,” Journal of the

American Academy of Religion, 61, 185–200 (p. 191).25. Neville, “Religious and Theological Studies,” p. 194.26. Ann Taves, (2009) Religious Experience Reconsidered: A Building-Block Approach to

the Study of Religion and Other Special Things (Princeton and Oxford: PrincetonUniversity Press), p. 90.

27. E. Thomas Lawson, and Robert N. McCauley (1993) “Crisis of Conscience,Riddle of Identity: Making Space for a Cognitive Approach to ReligiousPhenomena,” Journal of the American Academy of Religion, 61, 201–23 (p. 218).

28. Lawson, and McCauley, “Crisis of Conscience,” p. 218.29. Lawson, and McCauley, “Crisis of Conscience,” p. 221; my ital.30. Taves, Religious Experience Reconsidered, p. 52; quoting from Robert Sharf ’s study,

“Ritual,” in D. S. Lopez (ed.) Critical Terms for the Study of Buddhism (Chicago:The University of Chicago Press, 2005), p. 265.

31. Taves, Religious Experience Reconsidered, p. 52.32. Taves, Religious Experience Reconsidered, p. 52.33. Robert Wuthnow (January 24, 2003) “Is There a Place for ‘Scientific’ Studies of

Religion,” The Chronicle of Higher Education (Washington, DC), p. 13.34. Wuthnow, “Is There a Place for ‘Scientific’ Studies of Religion,” p. 32.35. Cf. H. O. Mounce (2007) Metaphysics and the End of Philosophy (London: Con-

tinuum International Publishing Group), who says that the core of ancient andmedieval philosophy was metaphysics—the study of what is most fundamentalin reality (p. 7)—which modernity has relegated to the periphery.

Notes ● 207

36. Ernst Mayr (1996) “The Autonomy of Biology: The Position of Biology Amongthe Sciences,” The Quarterly Review of Biology, 71, 97–106.

37. Mayr, “The Autonomy of Biology,” p. 18.38. Mayr, “The Autonomy of Biology,” p. 18ff.39. Mayr, “The Autonomy of Biology,” p. 24.40. Mayr, “The Autonomy of Biology,” p. 20.41. Mayr, “The Autonomy of Biology,” p. 24.42. Wuthnow, “Is There a Place for ‘Scientific’ Studies of Religion? ”43. Rationality, like epistemology, could be gendered, which brings in even more

diversity than we have without this possibility; cf. Rebecca Kulka, and LauraRuetsche (2002) “Contingent Nature and Virtuous Knowers: Could Epistemol-ogy be ‘Gendered?’ ” Canadian Journal of Philosophy, 32, 389–418.

44. Ann Taves (2011) “2010 Presidential Address: ‘Religion’ in the Humanities andthe Humanities in the University,” Journal of the American Academy of Religion,79, 287–314.

45. Celia Green and Charles McCreery (1975) Apparitions (Proceedings/Institute ofPsychophysical Research) (London: Hamish Hamilton), p. viii.

46. Sandra Zimdars-Schwartz (1991) Encountering Mary: From La Salette toMedjugorje (Princeton: Princeton University Press).

47. Zimdars-Schwartz, Encountering Mary, p. 129.48. Robert Almeder (1992) Death and Personal Survival: The Evidence for Life After

Death (Lanham, MD: Rowman & Littlefield), p. 2.49. Almeder, Death and Personal Survival, Chapter 1.50. Almeder, Death and Personal Survival, p. 75ff.51. Almeder, Death and Personal Survival, p. 176–77.

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