Varieties of Religious Experience, A Study in Human Nature

In writing my concluding lecture I had to aim so much at simplification that I fear that my general philosophic position received so scant a statement as hardly to be intelligible to some of my readers.  I therefore add this epilogue, which must also be so brief as possibly to remedy but little the defect.  In a later work I may be enabled to state my position more amply and consequently more clearly.

Originality cannot be expected in a field like this, where all the attitudes and tempers that are possible have been exhibited in literature long ago, and where any new writer can immediately be classed under a familiar head.  If one should make a division of all thinkers into naturalists and supernaturalists, I should undoubtedly have to go, along with most philosophers, into the supernaturalist branch.  But there is a crasser and a more refined supernaturalism, and it is to the refined division that most philosophers at the present day belong.  If not regular transcendental idealists, they at least obey the Kantian direction enough to bar out ideal entities from interfering causally in the course of phenomenal events.  Refined supernaturalism is universalistic supernaturalism; for the “crasser” variety “piecemeal” supernaturalism would perhaps be the better name.  It went with that older theology which to-day is supposed to reign only among uneducated people, or to be found among the few belated professors of the dualisms which Kant is thought to have displaced.  It admits miracles and providential leadings, and finds no intellectual difficulty in mixing the ideal and the real worlds together by interpolating influences from the ideal region among the forces that causally determine the real world’s details.  In this the refined supernaturalists think that it muddles disparate dimensions of existence.  For them the world of the ideal has no efficient causality, and never bursts into the world of phenomena at particular points.  The ideal world, for them, is not a world of facts, but only of the meaning of facts; it is a point of view for judging facts.  It appertains to a different “-ology,” and inhabits a different dimension of being altogether from that in which existential propositions obtain.  It cannot get down upon the flat level of experience and interpolate itself piecemeal between distinct portions of nature, as those who believe, for example, in divine aid coming in response to prayer, are bound to think it must.

Notwithstanding my own inability to accept either popular Christianity or scholastic theism, I suppose that my belief that in communion with the Ideal new force comes into the world, and new departures are made here below, subjects me to being classed among the supernaturalists of the piecemeal or crasser type.  Universalistic supernaturalism surrenders, it seems to me, too easily to naturalism.  It takes the facts of physical science at their face-value, and leaves the laws of life just as naturalism finds them, with no hope of remedy, in case their fruits are bad.

It confines itself to sentiments about life as a whole, sentiments which may be admiring and adoring, but which need not be so, as the existence of systematic pessimism proves.  In this universalistic way of taking the ideal world, the essence of practical religion seems to me to evaporate.  Both instinctively and for logical reasons, I find it hard to believe that principles can exist which make no difference in facts.[362] But all facts are particular facts, and the whole interest of the question of God’s existence seems to me to lie in the consequences for particulars which that existence may be expected to entail.  That no concrete particular of experience should alter its complexion in consequence of a God being there seems to me an incredible proposition, and yet it is the thesis to which (implicitly at any rate) refined supernaturalism seems to cling.  It is only with experience en bloc, it says, that the Absolute maintains relations.  It condescends to no transactions of detail.

[362] Transcendental idealism, of course, insists that its ideal world makes THIS difference, that facts EXIST. We owe it to the Absolute that we have a world of fact at all.  “A world” of fact!—­that exactly is the trouble.  An entire world is the smallest unit with which the Absolute can work, whereas to our finite minds work for the better ought to be done within this world, setting in at single points.  Our difficulties and our ideals are all piecemeal affairs, but the Absolute can do no piecework for us; so that all the interests which our poor souls compass raise their heads too late.  We should have spoken earlier, prayed for another world absolutely, before this world was born.  It is strange, I have heard a friend say, to see this blind corner into which Christian thought has worked itself at last, with its God who can raise no particular weight whatever, who can help us with no private burden, and who is on the side of our enemies as much as he is on our own.  Odd evolution from the God of David’s psalms!

I am ignorant of Buddhism and speak under correction, and merely in order the better to describe my general point of view; but as I apprehend the Buddhistic doctrine of Karma, I agree in principle with that.  All supernaturalists admit that facts are under the judgment of higher law; but for Buddhism as I interpret it, and for religion generally so far as it remains unweakened by transcendentalistic metaphysics, the word “judgment” here means no such bare academic verdict or platonic appreciation as it means in Vedantic or modern absolutist systems; it carries, on the contrary, EXECUTION with it, is in rebus as well as post rem. and operates “causally” as partial factor in the total fact.  The universe becomes a gnosticism³⁶³ pure and simple on any other terms.  But this view that judgment and execution go together is that of the crasser supernaturalist way of thinking, so the present volume must on the whole be classed with the other expressions of that creed.

[363] See my Will to Believe and other Essays in popular Philosophy. 1897, p. 165.

I state the matter thus bluntly, because the current of thought in academic circles runs against me, and I feel like a man who must set his back against an open door quickly if he does not wish to see it closed and locked.  In spite of its being so shocking to the reigning intellectual tastes, I believe that a candid consideration of piecemeal supernaturalism and a complete discussion of all its metaphysical bearings will show it to be the hypothesis by which the largest number of legitimate requirements are met.  That of course would be a program for other books than this; what I now say sufficiently indicates to the philosophic reader the place where I belong.

If asked just where the differences in fact which are due to God’s existence come in, I should have to say that in general I have no hypothesis to offer beyond what the phenomenon of “prayerful communion,” especially when certain kinds of incursion from the subconscious region take part in it, immediately suggests.  The appearance is that in this phenomenon something ideal, which in one sense is part of ourselves and in another sense is not ourselves, actually exerts an influence, raises our centre of personal energy, and produces regenerative effects unattainable in other ways.  If, then, there be a wider world of being than that of our every-day consciousness, if in it there be forces whose effects on us are intermittent, if one facilitating condition of the effects be the openness of the “subliminal” door, we have the elements of a theory to which the phenomena of religious life lend plausibility.  I am so impressed by the importance of these phenomena that I adopt the hypothesis which they so naturally suggest.  At these places at least, I say, it would seem as though transmundane energies, God, if you will, produced immediate effects within the natural world to which the rest of our experience belongs.

The difference in natural “fact” which most of us would assign as the first difference which the existence of a God ought to make would, I imagine, be personal immortality.  Religion, in fact, for the great majority of our own race MEANS immortality, and nothing else.  God is the producer of immortality; and whoever has doubts of immortality is written down as an atheist without farther trial.  I have said nothing in my lectures about immortality or the belief therein, for to me it seems a secondary point.  If our ideals are only cared for in “eternity,” I do not see why we might not be willing to resign their care to other hands than ours.  Yet I sympathize with the urgent impulse to be present ourselves, and in the conflict of impulses, both of them so vague yet both of them noble, I know not how to decide.  It seems to me that it is eminently a case for facts to testify.  Facts, I think, are yet lacking to prove “spirit-return,” though I have the highest respect for the patient labors of Messrs. Myers, Hodgson, and Hyslop, and am somewhat impressed by their favorable conclusions.  I consequently leave the matter open, with this brief word to save the reader from a possible perplexity as to why immortality got no mention in the body of this book.

The ideal power with which we feel ourselves in connection, the “God” of ordinary men, is, both by ordinary men and by philosophers, endowed with certain of those metaphysical attributes which in the lecture on philosophy I treated with such disrespect.  He is assumed as a matter of course to be “one and only” and to be “infinite”; and the notion of many finite gods is one which hardly any one thinks it worth while to consider, and still less to uphold.  Nevertheless, in the interests of intellectual clearness, I feel bound to say that religious experience, as we have studied it, cannot be cited as unequivocally supporting the infinitist belief.  The only thing that it unequivocally testifies to is that we can experience union with SOMETHING larger than ourselves and in that union find our greatest peace.  Philosophy, with its passion for unity, and mysticism with its monoideistic bent, both “pass to the limit” and identify the something with a unique God who is the all-inclusive soul of the world.  Popular opinion, respectful to their authority, follows the example which they set.

Meanwhile the practical needs and experiences of religion seem to me sufficiently met by the belief that beyond each man and in a fashion continuous with him there exists a larger power which is friendly to him and to his ideals.  All that the facts require is that the power should be both other and larger than our conscious selves.  Anything larger will do, if only it be large enough to trust for the next step.  It need not be infinite, it need not be solitary.  It might conceivably even be only a larger and more godlike self, of which the present self would then be but the mutilated expression, and the universe might conceivably be a collection of such selves, of different degrees of inclusiveness, with no absolute unity realized in it at all.[364] Thus would a sort of polytheism return upon us—­a polytheism which I do not on this occasion defend, for my only aim at present is to keep the testimony of religious experience clearly within its proper bounds. [Compare p. 130 above.]

[364] Such a notion is suggested in my Ingersoll Lecture On Human Immortality, Boston and London, 1899.

Upholders of the monistic view will say to such a polytheism (which, by the way, has always been the real religion of common people, and is so still to-day) that unless there be one all-inclusive God, our guarantee of security is left imperfect.  In the Absolute, and in the Absolute only, ALL is saved.  If there be different gods, each caring for his part, some portion of some of us might not be covered with divine protection, and our religious consolation would thus fail to be complete.  It goes back to what was said on pages 129-131, about the possibility of there being portions of the universe that may irretrievably be lost.  Common sense is less sweeping in its demands than philosophy or mysticism have been wont to be, and can suffer the notion of this world being partly saved and partly lost.  The ordinary moralistic state of mind makes the salvation of the world conditional upon the success with which each unit does its part.  Partial and conditional salvation is in fact a most familiar notion when taken in the abstract, the only difficulty being to determine the details.  Some men are even disinterested enough to be willing to be in the unsaved remnant as far as their persons go, if only they can be persuaded that their cause will prevail—­all of us are willing, whenever our activity-excitement rises sufficiently high.  I think, in fact, that a final philosophy of religion will have to consider the pluralistic hypothesis more seriously than it has hitherto been willing to consider it.  For practical life at any rate, the CHANCE of salvation is enough.  No fact in human nature is more characteristic than its willingness to live on a chance.  The existence of the chance makes the difference, as Edmund Gurney says, between a life of which the keynote is resignation and a life of which the keynote is hope.[365] But all these statements are unsatisfactory from their brevity, and I can only say that I hope to return to the same questions in another book.

[365] Tertium Quid, 1887, p. 99.  See also pp. 148, 149.

WILLIAM JAMES (1842-1910)

A NOTE ON THE AUTHOR OF “THE VARIETIES OF RELIGIOUS EXPERIENCE”

The road by which William James arrived at his position of leadership among American philosophers was, during his childhood, youth and early maturity, quite as circuitous and unpredictable as were his father’s ideas on the training of his children.  That Swedenborgian theologian foresaw neither the career of novelist for his son Henry, nor that of pragmatist philosopher for the older William.  The father’s migrations between New York, Europe and Newport meant that William’s education had variety if it did not have fixed direction.  From 13 to 18 he studied in Europe and returned to Newport, Rhode Island, to study painting under the guidance of John La Farge.  After a year, he gave up art for science and entered Harvard University, where his most influential teachers were Louis Agassiz and Charles W. Eliot.  In 1863, William James began the study of medicine, and in 1865 he joined an expedition to the Amazon.  Before long, he wrote:  “If there is anything I hate, it is collecting.”  His studies constantly interrupted by ill health, James returned to Germany and began hearing lectures and reading voluminously in philosophy.  He won his medical degree at Harvard in 1870.  For four years he was an invalid in Cambridge, but finally, in 1873, he passed his gravest physical and spiritual crises and began the career by which he was to influence so profoundly generations of American students.  From 1880 to 1907 he was successively assistant professor of philosophy, professor of psychology and professor of philosophy at Harvard.  In 1890, the publication of his Principles of Psycholog brought him the acknowledged leadership in the field of functional psychology.  The selection of William James to deliver the Gifford lectures in Edinburgh was at once a tribute to him and a reward for the university that sponsored the undertaking.  These lectures, collected in this volume, have since become famous as the standard scientific work on the psychology of the religious impulse.  Death ended his career on August 27th, 1910.