Applying Michel Henry's philosophical framework to the phenomenological analysis of religious experience, the author introduces a concept of material introspection and a new theory of the constitution of religious experience in phenomenologically material interiority. As opposed to ordinary mental self-scrutiny, material introspection happens when the usual outgoing attention is reverted onto embodied self-awareness in search of mystical self-knowledge or union with God. Such reversal posits the internal field of consciousness with the self-disclosure of phenomenological materiality. As shown by the example of Vedantic self-inquiry, material introspection is conditioned on the attitude 'I "see" myself' and employs reductions which relieve phenomenological materiality from the structuring influence of intentionality; the telos of material introspection is expressed by the inward self-transcendence of intentional consciousness into purified phenomenological materiality. Experience in material introspection is constituted by the self-affection and self-luminosity of phenomenological materiality; experience is recognized as religious due to such essential properties as the capacity of being selffulfilled, and specific qualitative "what it's like"(s). Drawing on more than 5000 live accounts of internal religious experience, it is shown that introspective attention can have different trajectories, producing, within a temporal extension of material introspection, different spatial modifications of embodied selfawareness and a variety of corresponding religious experiences.Keywords: phenomenology, comparative philosophy of religion, religious experience, introspection, subjectivity, embodiment, self-awareness, intentionality, Michel Henry, self-inquiry, Vedanta, Christian mysticism "We are invited … to give a new meaning to the concept of 'interior life' ".M. Henry1In The Essence of Manifestation, Henry argues that appearances are a self-manifestation of Life. Insofar as Life is the metaphysical Absolute, all experience can be regarded as religious experience. However, most people distinguish religious experience from ordinary experience. Many have stated that religious experience is internal experience or even experience happening in introspection2. Consequently, in order 1 Henry, The Essence, 45. 2 For connections between introspection and religious experience, see Crowe, Theology, 124-143. For more on religious experience and inwardness, see Flood, The Truth. Flood uses the term "inwardness" whereas Crowe uses "introspection"; neither of them explains their choice of the term. In this paper, the author chooses to use the term "introspection" as is more commonly used in philosophical investigations. For more on interiority and the formation of religious sense, see Ales Bello, "The Divine", 65.

Two brief Late Antique religious texts, respectively by the monk Theophanis and by Monoimus the Arab, present an interesting problem of whether they embody the authors' experience, or whether they are merely literary constructs. Rather than approaching this issue through the lens of theory, the article shows how phenomenological analysis and studies of living subjectivity can be engaged with the text in order to clarify the contents of introspective experience and the genesis of its religious connotations. The analysis uncovers a previously unnoticed form of embodied introspective religious experience which is structured as a ladder with a distinct internal structure with the high degree of synchronic and diachronic stability. This approach also helps one identify the specific introspective techniques in the canonical and non-canonical literature of early Christian tradition, as related to the concepts of "theosis" and "kenosys", as well as to suggest some neurological correspondents of religious cognition. Keywords: cognitive historiography, human neuroscience, introspection, subjectivity, ladder imagery, Monoimus the Arab, phenomenology, Philokalia, Prayer of the Heart, religious experience, Theophanis the MonkIn this paper, we will explore two brief Late Antique religious texts, respectively by the monk Theophanis and by Monoimus the Arab. These texts present an interesting problem of whether they embody the authors' experience, or whether they are merely literary constructs. Rather than theorizing around this issue, I shall show how phenomenological analysis and studies of living subjectivity can be engaged with the text in order to clarify the contents of introspective experience and the genesis of its religious connotations1. This approach also helps one identify the specific introspective techniques in the canonical and non-canonical literature of early Christian tradition, as well as to suggest some neurological correspondents of religious cognition.To illustrate the problem, here I cite a quotation from Theophanis's poem in the Philokalia, a compilation of Patristic sources written in Greek during the period from the 4 th to 15 th century. Philokalia was put together by St. Nikodemos of the Holy Mountain (1749-1809) and St. Makarios of Corinth (1731-1805)2 as a reference manual for Orthodox monastics. The poem entitled "The Ladder of Divine Graces which experience has made known to those inspired by God" begins as follows:1 For the methods of phenomenological analysis, see Schmicking, "A Toolbox". 2 For more on Philokalia, see McGuckin, "Making"; Ware, "St. Nicodemos".

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