While reading about a saint or two recently, I once again came across the concept of levitation. Long dismissed as overly gullible piety of superstitious pre-moderns, the practice has been relegated to the scratched and damaged basement of religious thought. Or so it would seem. While examining a World Religions textbook at work, I came across a picture of a young person in meditation who was, to all appearances, levitating. The caption simply noted that levitation is a component of some religious practitioners’ discipline and then quietly moved on. No scare quotes or allegedlys to be seen. The publisher of the text was one of the major textbook moguls. Curious, I found a reference to The Rough Guide to Unexplained Phenomena by Bob Rickard and John Michell. This intriguing book, in its second edition, bears the Penguin imprimatur, and therefore should be taken seriously. While I am certain that any number of skeptical readers will declare me hopelessly naive, I found the book full of interesting anomalies, and many of them, as I’ve noted several times on this blog, tied the paranormal to religion.
While I can’t accept everything I read in The Rough Guide, there remain, even after healthy doubt, a number of weird things that persist in our reductionistic world. Strange phenomena do not necessarily validate religion, of course, and many of those “revelations” people claim must be simple pareidolia. These are entertaining, no doubt, but hardly newsworthy. It is rather those phenomena that refuse to play by the rules that raise questions about our demon-haunted world. If even just a handful, or even one of the cases of levitation actually occurred, it would mean some serious rethinking concerning the nature of gravity. Do saints levitate? I’m no saint, so perhaps it’s best not to ask me. If one lies about it, then s/he is hardly a saint.
As uncomfortable as the unexplained may make us, these reports do serve as a reminder that our scientific worldview is, in many ways, still in its infancy. A few years back, sitting in on the lecture of a friend concerning the science of the Mesopotamians, it was clear that rational thought has very early origins in human civilization. At the same time, the Mesopotamians had plenty of room for gods and the supernatural in their worldview as well. Here in our electronic twenty-first century, it might seem that reason will see us through just about any crisis. Even a glance at the headlines reveals we’re not there yet. Some will blame the religious, the “superstitious,” the irrational for our problems. Meanwhile far from the eyes of scientists and authorities of secular power, maybe, just maybe, a religious practitioner may be hovering a few inches off the ground.
