Mysticism of Multiplicity
Julia: I’m tired of philosophers and theologians talking about an ultimate unity within or beneath the multiplicity of the universe. It feels suffocating. Could there be a mysticism of multiplicity? I’m not a theist, but I sense a kind of mysticism in myself—a spirituality of openness to the manifold. Is process theology open to this?
Process Philosopher/Theologian: Yes, process theology is definitely open to a mysticism of multiplicity. In fact, some interpretations of process thought, like those inspired by Roland Faber, emphasize that ultimate reality is not a singular unity but an ever-evolving multiplicity. Whitehead's philosophy, which forms the backbone of process theology, embraces the idea that the universe is composed of a plurality of independent yet interconnected actual occasions—moments of experience. This philosophy doesn’t reduce everything to one unity, but instead celebrates diversity, fluidity, and contrast.
Your feeling of a mysticism rooted in openness to the manifold aligns well with this view. In process thought, ultimate reality includes multiplicity as a fundamental aspect. Rather than seeking a hidden or underlying unity beneath diversity, process theology sees value in the dynamic, relational, and sometimes dissonant interactions between many elements of reality. This approach doesn’t require a belief in a theistic deity but can resonate with a spirituality that celebrates diversity, interconnectedness, and the sacredness of the many forms of life and experience.
Your openness to the "manifold" sounds like it taps into what could be called a mysticism of multiplicity—a reverence for the vast, ever-changing diversity of existence, without needing to reduce it to one unified whole. This kind of mysticism cherishes the contrasts, the independent threads that weave together to form the tapestry of life, while affirming that no single thread or unity needs to encompass them all.
Process theology can easily support this kind of spirituality, offering a perspective that is non-coercive, open to novelty, and deeply relational, allowing for an embrace of multiplicity as sacred in its own right. Would you find such a vision refreshing?
Julia: Yes, please give me some ideas,
Process Philosopher/Theologian: Yes, process theology is definitely open to a mysticism of multiplicity. In fact, some interpretations of process thought, like those inspired by Roland Faber, emphasize that ultimate reality is not a singular unity but an ever-evolving multiplicity. Whitehead's philosophy, which forms the backbone of process theology, embraces the idea that the universe is composed of a plurality of independent yet interconnected actual occasions—moments of experience. This philosophy doesn’t reduce everything to one unity, but instead celebrates diversity, fluidity, and contrast.
Your feeling of a mysticism rooted in openness to the manifold aligns well with this view. In process thought, ultimate reality includes multiplicity as a fundamental aspect. Rather than seeking a hidden or underlying unity beneath diversity, process theology sees value in the dynamic, relational, and sometimes dissonant interactions between many elements of reality. This approach doesn’t require a belief in a theistic deity but can resonate with a spirituality that celebrates diversity, interconnectedness, and the sacredness of the many forms of life and experience.
Your openness to the "manifold" sounds like it taps into what could be called a mysticism of multiplicity—a reverence for the vast, ever-changing diversity of existence, without needing to reduce it to one unified whole. This kind of mysticism cherishes the contrasts, the independent threads that weave together to form the tapestry of life, while affirming that no single thread or unity needs to encompass them all.
Process theology can easily support this kind of spirituality, offering a perspective that is non-coercive, open to novelty, and deeply relational, allowing for an embrace of multiplicity as sacred in its own right. Would you find such a vision refreshing?
Julia: Yes, please give me some ideas,
Whitehead and Faber:
Quotes to Get Started
The “universe” comprising the absolutely initial data for an actual entity is a multiplicity.
- AN Whitehead, Process and Reality
There then remain two alternatives for philosophy: (i) a monistic universe with the illusion of change; and (ii) a pluralistic universe in which “change” means the diversities among the actual entities which belong to some one society of a definite type. (PR, 79) Thus the philosophy of organism is pluralistic in contrast with Spinoza’s monism. (PR, 73–74)
- AN Whitehead, Process and Reality
A multiplicity merely enters into process through its individual members. The only statements to be made about a multiplicity express how its individual members enter into the process of the actual world. Any entity which enters into process in this way belongs to the multiplicity, and no other entities do belong to it. It can be treated as a unity for this purpose, and this purpose only.
- AN Whitehead, Process and Reality
"...there is one element in the process of this conceptual mutuality that is often overlooked, but is equally as ultimate as any other which one may elevate to this status; and that is the concept and reality of multiplicity: It is implied in the Category of the Ultimate and in the definition of Creativity—as the 'many' of which there is a creative process (PR, 21); it is presupposed and named in Whitehead’s notion of Process—as the plurality by which there happens a process (PR, 7); and it is named in relation to every category and principle that Whitehead unfolds in his conceptual scheme (PR, 350). It is truly an ultimate face of the deep: It expresses aboriginal anarchy and chaos, but also the aesthetic manifold of the universe in becoming; and it is always behind and before the harmonizations of the cosmos, escaping any reduction or anything less than itself. That alone, beside anything else that could be added, makes it ultimate."
- Roland Faber, The Mind of Whitehead: Adventure in Ideas
- AN Whitehead, Process and Reality
There then remain two alternatives for philosophy: (i) a monistic universe with the illusion of change; and (ii) a pluralistic universe in which “change” means the diversities among the actual entities which belong to some one society of a definite type. (PR, 79) Thus the philosophy of organism is pluralistic in contrast with Spinoza’s monism. (PR, 73–74)
- AN Whitehead, Process and Reality
A multiplicity merely enters into process through its individual members. The only statements to be made about a multiplicity express how its individual members enter into the process of the actual world. Any entity which enters into process in this way belongs to the multiplicity, and no other entities do belong to it. It can be treated as a unity for this purpose, and this purpose only.
- AN Whitehead, Process and Reality
"...there is one element in the process of this conceptual mutuality that is often overlooked, but is equally as ultimate as any other which one may elevate to this status; and that is the concept and reality of multiplicity: It is implied in the Category of the Ultimate and in the definition of Creativity—as the 'many' of which there is a creative process (PR, 21); it is presupposed and named in Whitehead’s notion of Process—as the plurality by which there happens a process (PR, 7); and it is named in relation to every category and principle that Whitehead unfolds in his conceptual scheme (PR, 350). It is truly an ultimate face of the deep: It expresses aboriginal anarchy and chaos, but also the aesthetic manifold of the universe in becoming; and it is always behind and before the harmonizations of the cosmos, escaping any reduction or anything less than itself. That alone, beside anything else that could be added, makes it ultimate."
- Roland Faber, The Mind of Whitehead: Adventure in Ideas
Whitehead's Categories of Existence
Whitehead's categories of existence offer a powerful framework for identifying and categorizing different aspects of reality. These categories—public matters of fact (nexus), feelings and forms of connection (prehensions), emotions (subjective forms), mathematical patterns and relations (eternal objects), individual agents with feelings and purposes of their own (actual entities), ideas about the world and lures for feeling (propositions), aesthetic relations (contrasts), and diversities (multiplicities)—provide a comprehensive set of tools for scholars across various disciplines, offering a common conceptual vocabulary.
Ten Characteristics of a Mysticism of Multiplicity
A mysticism of multiplicity, drawing from Whitehead’s philosophy and Roland Faber’s emphasis on multiplicity, would be a spiritual and experiential approach that embraces the many aspects of reality. It finds the sacred not in unifying everything into a single, undifferentiated whole, but in the dynamic and ever-present plurality of existence. It includes delight in difference and an acceptance of what Faber calls "irrelationality" and "irreconcilable differences." In the words of Roland Faber:
"In any case, not only is 'existence' not reducible to just one mode, say, that of beings or ideas (PR, 29–30), but multiplicity appears even as its own category among their multiplicity. What is the specific characteristic of multiplicity as an irreducible category among a multiplicity of such categories? Multiplicity exists only in the plural as multiplicities; and they are the 'Pure Disjunctions of Diverse Entities' (PR, 22).
Here, two new elements are added to its irreducibility: essential plurality and diversity as disjunction. This is radical! The latter element implies irrelationality; and the former element confirms that nothing can just be one. The latter element suggests that plurality is not just many of the same, an undifferentiated mass, but names differences that establish diversity (PR, 24), and a diversity that is disjunctively incompatible in and beyond any attempts at simplification or unification (PR, 83).
The former element establishes that 'the many' cannot be found to ever originate or end in '(the) one' (PR, 29–30)—one ground or reason or God or universe! The whole endeavor to retrieve from reality symbols of origin and unity, or end, has lost all foundational function it may have had in our hope to understand the universe scientifically, religiously, or philosophically.
Instead, essential multiplicity indicates an irreducible pluralism on all scales of existence and knowing; and it also hinders any simple or romantic 'holism of harmony' we may have hoped for when Whitehead speaks of the ultimate nature of togetherness (Part I). Instead, relatedness is penetrated by irrelationality, disjunctions and diversities, and irreconcilable differences."
—Faber, Roland. The Mind of Whitehead: Adventure in Ideas (p. 253). Pickwick Publications, an imprint of Wipf and Stock Publishers. Kindle Edition.
In embracing multiplicity, a mysticism of this kind invites not only a celebration of diversity but also an acceptance of disjunction and difference as inherently irreconcilable at times. It recognizes that some differences cannot be harmonized, and that this irreconcilability is not a flaw but part of the richness of reality. Just as distinct entities retain their independence in Whitehead’s philosophy, so too does a mysticism of multiplicity affirm the value of differences that remain in tension. Rather than seeking to dissolve all tensions into a harmonious whole, this mysticism honors the beauty of contrasts, allowing for spaces where unity is neither possible nor desirable.
At the same time, a mysticism of multiplicity is not exclusive or totalizing—this would be counter to its spirit. It can exist alongside other kinds of mysticism. There is, for instance, a mysticism that awakens to a timeless realm of pure potentials, another that finds profound connection in the tenderness of God, and one that awakens to the primacy of the present moment. There are mysticisms that root themselves in the richness of local relations, that marvel at the wonders of the natural world, and that awaken to the intrinsic value of each and every life. A mysticism of multiplicity integrates itself into these other kinds of mysticism, adding its unique voice to a broader chorus. It honors difference without erasing it and invites engagement with the many, not as a solitary path, but as part of a larger spiritual reality.
This kind of mysticism would value diversity, difference, and the ongoing process of becoming as spiritual realities in themselves. Here’s what it might look like:
"In any case, not only is 'existence' not reducible to just one mode, say, that of beings or ideas (PR, 29–30), but multiplicity appears even as its own category among their multiplicity. What is the specific characteristic of multiplicity as an irreducible category among a multiplicity of such categories? Multiplicity exists only in the plural as multiplicities; and they are the 'Pure Disjunctions of Diverse Entities' (PR, 22).
Here, two new elements are added to its irreducibility: essential plurality and diversity as disjunction. This is radical! The latter element implies irrelationality; and the former element confirms that nothing can just be one. The latter element suggests that plurality is not just many of the same, an undifferentiated mass, but names differences that establish diversity (PR, 24), and a diversity that is disjunctively incompatible in and beyond any attempts at simplification or unification (PR, 83).
The former element establishes that 'the many' cannot be found to ever originate or end in '(the) one' (PR, 29–30)—one ground or reason or God or universe! The whole endeavor to retrieve from reality symbols of origin and unity, or end, has lost all foundational function it may have had in our hope to understand the universe scientifically, religiously, or philosophically.
Instead, essential multiplicity indicates an irreducible pluralism on all scales of existence and knowing; and it also hinders any simple or romantic 'holism of harmony' we may have hoped for when Whitehead speaks of the ultimate nature of togetherness (Part I). Instead, relatedness is penetrated by irrelationality, disjunctions and diversities, and irreconcilable differences."
—Faber, Roland. The Mind of Whitehead: Adventure in Ideas (p. 253). Pickwick Publications, an imprint of Wipf and Stock Publishers. Kindle Edition.
In embracing multiplicity, a mysticism of this kind invites not only a celebration of diversity but also an acceptance of disjunction and difference as inherently irreconcilable at times. It recognizes that some differences cannot be harmonized, and that this irreconcilability is not a flaw but part of the richness of reality. Just as distinct entities retain their independence in Whitehead’s philosophy, so too does a mysticism of multiplicity affirm the value of differences that remain in tension. Rather than seeking to dissolve all tensions into a harmonious whole, this mysticism honors the beauty of contrasts, allowing for spaces where unity is neither possible nor desirable.
At the same time, a mysticism of multiplicity is not exclusive or totalizing—this would be counter to its spirit. It can exist alongside other kinds of mysticism. There is, for instance, a mysticism that awakens to a timeless realm of pure potentials, another that finds profound connection in the tenderness of God, and one that awakens to the primacy of the present moment. There are mysticisms that root themselves in the richness of local relations, that marvel at the wonders of the natural world, and that awaken to the intrinsic value of each and every life. A mysticism of multiplicity integrates itself into these other kinds of mysticism, adding its unique voice to a broader chorus. It honors difference without erasing it and invites engagement with the many, not as a solitary path, but as part of a larger spiritual reality.
This kind of mysticism would value diversity, difference, and the ongoing process of becoming as spiritual realities in themselves. Here’s what it might look like:
Embracing the Many:
At the heart of a mysticism of multiplicity is the active recognition that reality consists of countless differences—varied experiences, perspectives, beings, and moments of becoming. Rather than dissolving this diversity into a singular unity, this mysticism celebrates the richness of the "many." Spiritual insight comes through encountering and honoring the diversity of life, recognizing the sacred in every part of the cosmos, no matter how small or distinct.
Non-Hierarchical Spirituality:
In this view, no single experience, being, or form of life stands higher or holier than another. Every element of existence, from the smallest particle to the largest galaxy, participates equally in the process of becoming. A mysticism of multiplicity actively rejects spiritual hierarchies that place some experiences or entities above others, finding the sacred equally in all things. The many are sacred as the many, not just as a reflection of a unified whole.
Fluidity and Change:
This mysticism embraces fluidity, movement, and the constant change that defines the process of becoming. It invites a spirituality that welcomes uncertainty and transformation, where the mystic stays open to new experiences, perspectives, and realities. The sacred reveals itself in the flux of life, not in fixed states. Mystics learn to dwell in process, finding peace in the ongoing flow of multiplicities, each moment woven from the dynamic dance of differences.
Interconnectedness without Erasure:
Multiplicity acknowledges difference, but it does not mean isolation. A mysticism of multiplicity actively embraces relationships, seeing the many as intricately interconnected in ways that are dynamic and non-linear. This interconnectedness does not erase individuality but highlights the ways in which distinct entities influence and shape one another. Spiritual practice fosters awareness of how human, natural, and cosmic elements are dynamically related without losing their uniqueness.
The Infinite within the Finite:
Faber’s emphasis on multiplicity reveals that the infinite expresses itself through the endless variations and multiplicities within the finite world. In this mysticism, the mystic engages fully with the diversity of experiences and beings, seeking the sacred in each one. Each particular moment, entity, or relationship serves as a doorway to the infinite, where sacred multiplicity unfolds through every finite expression.
The Cloud of Unknowing:
A mysticism of multiplicity includes the apophatic side of spirituality—what is known as the "cloud of unknowing." In this view, not everything can be grasped or understood. The sacred also resides in mystery and the unknown. Mystics embrace this apophatic dimension, recognizing that ultimate reality cannot be fully comprehended. The "many" also exist beyond human understanding, and spiritual wisdom involves resting in this unknowing. Rather than reducing reality to what can be known, mysticism here honors the vastness of the unknown, appreciating that what is unseen and unknowable is as vital as what is visible and understood. This cloud of unknowing adds depth to the engagement with multiplicity, inviting humility and reverence for mystery.
Spiritual Practice of Openness:
A mysticism of multiplicity calls for a practice of radical openness. Being spiritually attuned to multiplicity means actively welcoming the unfamiliar, the unknown, and the different. This openness cultivates curiosity, receptivity, and humility. Instead of seeking spiritual certainty, the mystic embraces paradox and ambiguity, allowing the many to unfold without trying to reduce them to a singular understanding.
Creative Engagement with Difference:
In this mystical vision, difference is not a problem to overcome but a creative opportunity to engage with. The mystic of multiplicity engages with the world in ways that celebrate creative tensions and contrasts. Rather than trying to harmonize everything into a cohesive whole, they appreciate the beauty and vitality born from contrast, dissonance, and diversity.
Living Lovingly with Irreconcilable Differences:
A mysticism of multiplicity accepts irreconcilable differences as part of the creative process of life. The mystic learns to live lovingly with these differences, engaging with them in ways that honor their value rather than attempting to impose unity. This approach cultivates a spirituality that embraces tension and disjunction as avenues for growth and transformation, leading to a deeper love that is enriched by diversity rather than diminished by it. The unknown and irreconcilable are not obstacles but pathways to a deeper, more complex spiritual life.
Sensitivity to Uniqueness:
A mysticism of multiplicity also cultivates a deep sensitivity to the uniqueness and particularity of each entity. Every being, moment, and experience has its own distinctiveness, contributing to the richness of existence. The mystic learns to appreciate the individuality of each element in the cosmos, recognizing that every particularity carries its own sacred value. This sensitivity fosters a spirituality that honors the uniqueness of all things without subsuming them into a single narrative or category. It celebrates the irreplaceable nature of each entity, moment, and encounter, seeing the sacred in the particulars of life as much as in the broader web of interconnectedness.
Multiplicity and Evil
A mysticism of multiplicity can offer a unique lens through which to understand and respond to evil, especially when evil is defined as unnecessary violence. In this view, the very nature of ultimate reality, with its emphasis on diversity, interconnectedness, and fluidity, resists reduction to simplistic binaries like good versus evil. Instead, evil might be seen as arising from a denial or suppression of multiplicity—an attempt to impose uniformity, control, or domination over the rich plurality of life.
Unnecessary violence, in this sense, could be understood as a failure to embrace the complex web of relations and possibilities inherent in the world. Violence often seeks to reduce or eliminate difference, to erase the other, or to forcefully conform life to a singular vision. A mysticism of multiplicity, however, values disjunctive diversity and relational independence, which suggests that true flourishing comes from recognizing and engaging creatively with the differences around us.
In terms of responding to evil, this mysticism might emphasize non-violent resistance, compassion, and creative transformation. Rather than seeking to overcome evil through opposition alone, it would invite us to expand the field of possibilities by nurturing new connections, fostering dialogue across difference, and opening up new paths of coexistence. It might also recognize the creative potential in the tensions between different elements, allowing for transformation and healing without resorting to violence.
Additionally, this approach could offer a theodicy in which evil is not seen as part of a predetermined cosmic order but rather as a tragic disruption of the possibilities for beauty and flourishing that arise from multiplicity. Evil would be understood as something that restricts or harms the diverse possibilities that life, in its multiplicity, offers. The mystical insight here might be to hold the tension of suffering and beauty together, acknowledging the fragility of the good and the need to protect and nurture it.
In short, a mysticism of multiplicity might address evil by urging us to resist unnecessary violence in favor of fostering a world that honors difference, nurtures relationships, and creatively engages with life's tensions. It suggests that violence is not just a moral failure but a cosmic one, a failure to live into the multiplicity of existence.
Unnecessary violence, in this sense, could be understood as a failure to embrace the complex web of relations and possibilities inherent in the world. Violence often seeks to reduce or eliminate difference, to erase the other, or to forcefully conform life to a singular vision. A mysticism of multiplicity, however, values disjunctive diversity and relational independence, which suggests that true flourishing comes from recognizing and engaging creatively with the differences around us.
In terms of responding to evil, this mysticism might emphasize non-violent resistance, compassion, and creative transformation. Rather than seeking to overcome evil through opposition alone, it would invite us to expand the field of possibilities by nurturing new connections, fostering dialogue across difference, and opening up new paths of coexistence. It might also recognize the creative potential in the tensions between different elements, allowing for transformation and healing without resorting to violence.
Additionally, this approach could offer a theodicy in which evil is not seen as part of a predetermined cosmic order but rather as a tragic disruption of the possibilities for beauty and flourishing that arise from multiplicity. Evil would be understood as something that restricts or harms the diverse possibilities that life, in its multiplicity, offers. The mystical insight here might be to hold the tension of suffering and beauty together, acknowledging the fragility of the good and the need to protect and nurture it.
In short, a mysticism of multiplicity might address evil by urging us to resist unnecessary violence in favor of fostering a world that honors difference, nurtures relationships, and creatively engages with life's tensions. It suggests that violence is not just a moral failure but a cosmic one, a failure to live into the multiplicity of existence.