20THE VARIETIES OF RELIGIOUS EXPERIENCE
theology can stand these other tests, it will make no difference how
hysterical or nervously off her balance Saint Teresa may have been
when she was with us here below.
You see that at bottom we are thrown back upon the general
principles by which the empirical philosophy has always contended
that we must be guided in our search for truth. Dogmatic philos-
ophies have sought for tests for truth which might dispense us from
appealing to the future. Some direct mark, by noting which we can
be protected immediately and absolutely, now and forever, against
all mistake — such has been the darling dream of philosophic
dogmatists. It is clear that the origin of the truth would be an
admirable criterion of this sort, if only the various origins could be
discriminated from one another from this point of view, and the
history of dogmatic opinion shows that origin has always been a
favorite test. Origin in immediate intuition; origin in pontifical
authority; origin in supernatural revelation, as by vision, hearing,
or unaccountable impression; origin in direct possession by a higher
spirit, expressing itself in prophecy and warning; origin in automatic
utterance generally, — these origins have been stock warrants for
the truth of one opinion after another which we find represented in
religious history. The medical materialists are therefore only so many
belated dogmatists, neatly turning the tables on their predecessors
by using the criterion of origin in a destructive instead of an
accreditive way.
They are effective with their talk of pathological origin only
so long as supernatural origin is pleaded by the other side, and
nothing but the argument from origin is under discussion. But the
argument from origin has seldom been used alone, for it is too
obviously insufficient. Dr. Maudsley is perhaps the cleverest of the
rebutters of supernatural religion on grounds of origin. Yet he finds
himself forced to write: —
“What right have we to believe Nature under any obligation to
do her work by means of complete minds only? She may find an
incomplete mind a more suitable instrument for a particular pur-
pose. It is the work that is done, and the quality in the worker by
which it was done, that is alone of moment; and it may be no great
matter from a cosmical standpoint, if in other qualities of character
he was singularly defective — if indeed he were hypocrite, adulterer,
RELIGION AND NEUROLOGY
21
eccentric, or lunatic. . . . Home we come again, then, to the old and
last resort of certitude, — namely the common assent of mankind,
or of the competent by instruction and training among mankind.”
1
In other words, not its origin, but the way in which it works on
the whole, is Dr. Maudsley’s final test of a belief. This is our own
empiricist criterion; and this criterion the stoutest insisters on
supernatural origin have also been forced to use in the end. Among
the visions and messages some have always been too patently silly,
among the trances and convulsive seizures some have been too
fruitless for conduct and character, to pass themselves off as signi-
ficant, still less as divine. In the history of Christian mysticism the
problem how to discriminate between such messages and experiences
as were really divine miracles, and such others as the demon in his
malice was able to counterfeit, thus making the religious person
twofold more the child of hell he was before, has always been a
difficult one to solve, needing all the sagacity and experience of the
best directors of conscience. In the end it had to come to our
empiricist criterion: By their fruits ye shall know them, not by their
roots. Jonathan Edwards’s Treatise on Religious Affections is an
elaborate working out of this thesis. The roots of a man’s virtue are
inaccessible to us. No appearances whatever are infallible proofs
of grace. Our practice is the only sure evidence, even to ourselves,
that we are genuinely Christians.
“In forming a judgment of ourselves now,” Edwards writes, “we should
certainly adopt that evidence which our supreme Judge will chiefly make
use of when we come to stand before him at the last day. . . . There is not
one grace of the Spirit of God, of the existence of which, in any professor
of religion, Christian practice is not the most decisive evidence. . . . The
degree in which our experience is productive of practice shows the degree
in which our experience is spiritual and divine.”
Catholic writers are equally emphatic. The good dispositions
which a vision, or voice, or other apparent heavenly favor leave
behind them are the only marks by which we may be sure they are
not possible deceptions of the tempter. Says Saint Teresa: —
“Like imperfect sleep which, instead of giving more strength to the
head, doth but leave it the more exhausted, the result of mere operations
1
H. M
AUDSLEY
: Natural Causes and Supernatural Seemings, 1886, pp. 257, 256.
22
THE VARIETIES OF RELIGIOUS EXPERIENCE
of the imagination is but to weaken the soul. Instead of nourishment and
energy she reaps only lassitude and disgust: whereas a genuine heavenly
vision yields to her a harvest of ineffable spiritual riches, and an admirable
renewal of bodily strength. I alleged these reasons to those who so often
accused my visions of being the work of the enemy of mankind and the
sport of my imagination. . . . I showed them the jewels which the divine
hand had left with me: — they were my actual dispositions. All those who
knew me saw that I was changed; my confessor bore witness to the fact;
this improvement, palpable in all respects, far from being hidden, was
brilliantly evident to all men. As for myself, it was impossible to believe
that if the demon were its author, he could have used, in order to lose me
and lead me to hell, an expedient so contrary to his own interests as that
of uprooting my vices, and filling me with masculine courage and other
virtues instead, for I saw clearly that a single one of these visions was
enough to enrich me with all that wealth.”
1
I fear I may have made a longer excursus than was necessary, and
that fewer words would have dispelled the uneasiness which may
have arisen among some of you as I announced my pathological
programme. At any rate you must all be ready now to judge the
religious life by its results exclusively, and I shall assume that the
bugaboo of morbid origin will scandalize your piety no more.
Still, you may ask me, if its results are to be the ground of our
final spiritual estimate of a religious phenomenon, why threaten us
at all with so much existential study of its conditions? Why not
simply leave pathological questions out?
To this I reply in two ways: First, I say, irrepressible curiosity
imperiously leads one on; and I say, secondly, that it always leads
to a better understanding of a thing’s significance to consider its
exaggerations and perversions, its equivalents and substitutes and
nearest relatives elsewhere. Not that we may thereby swamp the
thing in the wholesale condemnation which we pass on its inferior
congeners, but rather that we may by contrast ascertain the more
precisely in what its merits consist, by learning at the same time to
what particular dangers of corruption it may also be exposed.
Insane conditions have this advantage, that they isolate special
factors of the mental life, and enable us to inspect them unmasked
by their more usual surroundings. They play the part in mental
anatomy which the scalpel and the microscope play in the anatomy
1
Autobiography, ch. xxviii.
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