Merton’s Unity of Action and Contemplation in Transpersonal Perspective

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

The article shows a very clear approach to mysticism from the transpersonal theories, thus giving the ancient mystic topic and religion studies in general a contemporary, interdisciplinary approach. Th first half goes in depth presenting Post-Junguian theory and how it may be used to explore mysticism beyond religious denominations. The second half throws light into the connection between contemplation and action across various religions, while stressing Merton'sunderstanding of this issue.

Th article shows a careful connection with existing scholarship, and an understanding of mysticism in its implications for the active life.

Author Response

Please see the attachment

Author Response File: Author Response.docx

Reviewer 2 Report

Comments and Suggestions for Authors

The author of the article follows a clear methodology: (s)he attempts to harmonize the findings of post-Jungian transpersonal psychology, Merton’s ideas on ‘pure consciousness’, and the insights of Almaas on interdisciplinarity. Through this three-faceted lens (s)he establishes deep similarities, even an identity between three geographically and temporally distinct mystical works: that of the Vietnamese Buddhist Thich Nhat Tanh, the gem of Hinduism, the Bhagavad Gita, and of the medieval Sufi mystic Hazrat Inayat Khan.  Finally, the author brings in the art-theological analogy of the Sleeping Hermaphrodite, a sculpture of late antiquity, to represent the unity of action and contemplation in the unitive consciousness of mystics.   

This methodological approach is excellent and ground-breaking. In the rich introduction the author makes several thoughtful points. His/her insights on the ‘spectrum of consciousness’ and the psyche as a place of immense possibilities (pp 5-7) display high familiarity with the research material and the brilliance and originality of insight.

However, I have some questions and suggestions for a further elucidation about the three quoted mystical works:

1.      Shamanic/prophetic hierophanies/theophanies occur in most religious traditions. How would the author see those in light of transpersonal psychology? These prophetic encounters seem to be spontaneous and often surprising. Or, in the case of shamanism in oral cultures, one person (the shaman) gains a meticulous training based on ancient traditions. How can these phenomena be described in relation to the natural development of the psyche?

2.      Sufi texts often mention fanā’  “the annihilation of the soul, nafs” and baqā’  “the subsistence of the soul with God”. (The author mentions these terms on p 21.) In these states the ego ‘dies’ and the person is/looks unconscious while the divine spirit (rūḥ) descends on it. In Islamic ecstatic mysticism these are stages where you do not see the harmony of action and contemplation, but rather a temporary extinction of the ego and God as the ultimate agent taking its place. I do not see how the phenomena of ecstatic mysticism could be explained or reduced to the unity of action and contemplation.     

3.      The Hermaphrodite is sleeping. S/he is unaware of her surroundings. Would not this fabulous artwork be a better illustration for the active and contemplative potentialities dormant in the depth of the psyche rather than the representation of the unity of action and contemplation that is accompanied by a higher awareness?      

In a metaphorical sense I see the whole article as the Sleeping Hermaphrodite: a smooth and harmonious confluence of spiritual, theological, and post-Jungian psychological approaches to provide interdisciplinary insights into transcendental consciousness.      

Comments for author File: Comments.pdf

Author Response

Please see the attachment

Author Response File: Author Response.docx