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Burning in the Bosom
From FAIR, the Foundation for Apologetic Information and Research
 Are spiritual experiences just “warm fuzzies” as critics suggest?
Criticism
Sectarian critics belittle appeals to spiritual experiences, comparing them to "warm fuzzies," or merely something that can be had as easily “by simply watching a Hollywood movie." Critics complain that the LDS appeal to "revelation" or a "burning in the bosom" is subjective, emotion-based, and thus unreliable and susceptible to self-deception.
Response
It is strange that sectarian critics fault appeals to a "burning in the bosom" when descriptions of this experience appear in both the Old and New Testament, as well as latter-day scripture.
One of the most striking of these experiences occurred following Jesus' resurrection as He walked with two disciples on the road to Emmaus. They did not recognize Jesus, but listened to Him expound the scriptures. After breaking bread with them, Jesus was revealed to the disciples, and vanished from their sight.
Interestingly, they did not say to each other, "We should have known it was Jesus because of his scriptural teachings." Rather, they said:
Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?( Luke 24:32 )
Would the critics likewise dismiss the witness Jesus' disciples received because it was a "burning in the bosom"? Would they characterize this experience as merely the emotional rush of a Hollywood film?
Misunderstanding or Mis-stating
Critics fundamentally misunderstand or misstate the LDS revelatory experience if they think it is exclusively or primarily “emotional.” However, the united witness of mind and heart is key in LDS doctrine.
An LDS “spiritual” experience has as much—or more—intellectual content as it does emotions of peace or joy. Oliver Cowdery received the following revelation through Joseph Smith, and it alludes to previous revelation given to Oliver privately:
Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? ( D&C 6:22–23 ).
Notice the information spoken to the “mind,” and the peace then follows. And, the solution for later doubts or concerns is not reliance on “a feeling,” but an admonition to recall specific information communicated earlier.
This matches the revelatory pattern explained later to Oliver:
Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.
But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.
But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong… (D&C 9:7–9).
Again, the united witness of intellect and heart are essential. If either does not agree, then revelation has not confirmed the matter under consideration. Anyone who relies exclusively on a "feeling" does not understand or obey LDS teaching on this matter.
Elder Dallin H. Oaks made the LDS position on revelation and "burning in the bosom" clear:
What does a “burning in the bosom” mean? Does it need to be a feeling of caloric heat, like the burning produced by combustion? If that is the meaning, I have never had a burning in the bosom. Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works.
Conclusion
To be sure, many members will talk about how they “felt” when they prayed. It is to fundamentally misunderstand these experiences, however, if we assume (as hostile critics often do) that this talk of “feeling” means simply—or only, or primarily—“emotion.” The LDS member is stymied, in a sense, because there is no good word for what happens that doesn't also have other secular connotations which critics could misinterpret if they chose.
Hugh Nibley's description of the critic is apt:
He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. . . . ‘I have never seen a vision,' says the [skeptic], ‘therefore, Joseph Smith never had one. I have seen dreams [or had emotionally moving experiences], therefore, I will allow him that.'”
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