"The idea of a personal God seems increasingly unacceptable at the present time for all kinds of reasons: moral, intellectual, scientific and spiritual. Feminists are also repelled by a personal deity who, because of 'his' gender, has been male since his tribal, pagan days. Yet to talk about 'she' other than in a dialectical way can be just as limiting, since it confines the illimitable God to a purely human category. The old metaphysical notion of God as the Supreme Being, which has long been popular in the West, is also felt to be unsatisfactory. The God of the philosophers is the product of a now outdated rationalism, so the traditional 'proofs' of his existence no longer work. The widespread acceptance of the God of the philosophers by the deists of the Enlightenment can be seen as the first step to the current atheism. Like the old Sky God, this deity is so remote from humanity and the mundane world that he easily becomes Deus Otiosus and fades from our consciousness.
"The God of the mystics might seem to present a possible alternative. The mystics have long insisted that God is not an-Other Being; they have claimed that he does not really exist and that it is better to call him Nothing. This God is in tune with the atheistic mood of our secular society, with its distrust of inadequate images of the Absolute. Instead of seeing God as an objective Fact, which can be demonstrated by means of scientific proof, mystics have claimed that he is a subjective experience, mysteriously experienced in the ground of being. This God is to be approached through the imagination and can be seen as a kind of art form, akin to the other great artistic symbols that have expressed the ineffable mystery, beauty, and value of life. Mystics have used music, dancing, poetry, fiction, stories, painting, sculpture and architecture to express this Reality that goes beyond concepts. Like all art, however, mysticism requires intelligence, discipline and self-criticism as a safeguard against indulgent emotionalism and projection. The God of the mystics could even satisfy the feminists, since both Sufis and Kabbalists have long tried to introduce a female element into the divine.
"There are drawbacks, however. Mysticism has been regarded with some suspicion by many Jews and Muslims since the Shabbetai Zevi fiasco and the decline of latter-day Sufism. In the West, mysticism has never been a mainstream religious enthusiasm. The Protestant and Catholic Reformers either outlawed or marginalized it, and the scientific Age of Reason did not encourage this mode of perception. Since the 1960s, there has been a fresh interest in mysticism, expressed in the enthusiasm for Yoga, meditation and Buddhism, but it is not an approach that easily consorts with our objective, empirical mentality. The God of the mystics is not easy to apprehend. It requires long training with an expert and a considerable investment of time. The mystic has to work hard to acquire this sense of the reality known as God (which many have refused to name). Mystics often insist that human beings must deliberately create this sense of God for themselves, with some degree of care and attention that others devote to artistic creation. It is not something that is likely to appeal to people in a society which has become used to speedy gratification, fast food and instant communication. The God of the mystics does not arrive readymade and prepackaged. He cannot be experienced as quickly as the instant ecstasy created by a revivalist preacher, who quickly has a whole congregation clapping its hands and speaking in tongues."