Glimpses of transcendence can be rare, but life-changing. These moments may be variously experienced as an awe-struck sensation of the grandeur of the universe, an inner, reflective quietude amid the frenzy of daily life, an overwhelming awareness of the unity of all things, or indeed other sublime or otherworldly feelings. They may arrive in a flash and vanish just as quickly, or it might take years of study and prayer to achieve them. However they impinge upon us, they are always welcome—hence the title of this book, “The Soul’s Upward Yearning.”
Robert Spitzer, former president of Gonzaga University and Founder of the Magis Center for Reason and Faith, presents this as an installment in his “Happiness, Suffering, and Transcendence” quartet of books. In it, he examines the universal human sense of and quest for a connection to some transcendent reality. To do so, he first establishes that this “yearning” is indeed an attribute of human consciousness, the subject of both mystical expression and academic study. Here, he examines the works of humanistic and philosophical scholars such as Rudolf Otto, Mircea Eliade, and William James.
But where does this desire for attachment for transcendent reality come from? Since it is as much a feeling as a thought, it seems unlikely to be the product of materialistic brain states. The tacit underlying assumptions are that human beings all have:
1) An awareness of the realized and unrealized possibilities of the whole reality, and
2) An awareness of the complete intelligibility of the whole of reality.
That is, the reason we are drawn to higher reality is that we perceive that there is one, and that it is something we can experience and understand. These innate sensibilities, Spitzer argues, come from divine origin.
As proof of this assertion, he borrows heavily from the Canadian theologian Bernard Lonergan, whose formulations, distilled to its essential premise, holds that “If the totality of reality is intelligible, then God exists." Because God created the template for our spirituality, which drives us to apply reason to seek Him, then he must exist as “the unrestrictedly intelligible necessary reality that is the cause of everything else in reality.”
Although vastly simplified for immediate purposes, I think this fairly represents the argument. To me, though, the intelligibility of the universe is very much in question. I think there is much that we are utterly incapable of understanding. Still, Spitzer makes a lucid and compelling argument.
The book then deviates into a discussion of near-death experiences, by way of establishing the possibility of the existence of a transpersonal soul. Although Spitzer admits to “some trepidation” in undertaking this discussion, he goes on to elucidate the most rational and, indeed, scientific argument I’ve heard that human beings are endowed with some immaterial entity that we might think of as a soul. In examining this claim, he cites several articles from the scientific “Journal of Near Death Studies.” Who knew such a thing existed? Not me.
Next, Spitzer undertakes, in some philosophical and scientific detail, to explain the mechanisms by which the immaterial soul inhabits and interacts with the material body. In my view, consciousness is so incompletely understood that any argument along these lines invariably takes place in the realm of metaphysics. That’s not to say it’s wrong, just unprovable. But it does bring me back to the point that I am not convinced that reality—including souls—is entirely intelligible.
These arguments are esoteric and technical. However, I do not question Spitzer’s premise that the loss of an appreciation of transcendence has many negative ramifications in society. Whether you believe in God or not, this loss can be perceived by the individual as “something missing.” I don’t think you need to be a believer to find that this book can reorient you toward seeking a higher power.