INTRODUCTION: SECTION ONE
xxxv
mystical in a very wide sense. All theologies and all ecclesiasticisms are
secondary growths superimposed; and the experiences make such flexible
combinations with the intellectual prepossessions of their subjects, that one
may also say that they have no proper intellectual deliverance of their own,
but belong to a region deeper, and more vital and practical, than that which
the intellect inhabits. For this they are also indestructible by intellectual
arguments and criticisms. I attach the mystical or religious consciousness to
the possession of an extended subliminal self, with a thin partition through
which messages make interruption. We are thus made convincingly aware
of the presence of a sphere of life larger and more powerful than our usual
consciousness, with which the latter is nevertheless continuous. The impres-
sions and impulsions and emotions and excitements which we thence
receive help us to live, they found invincible assurance of a world beyond
the sense, they melt our hearts and communicate significance and value
to everything and make us happy. They do this for the individual who has
them, and other individuals follow him. Religion in this way is absolutely
indestructible. Philosophy and theology give their conceptual interpreta-
tions of this experiential life. The farther margin of the subliminal field
being unknown, it can be treated as by Transcendental Idealism, as an
Absolute mind with a part of which we coalesce, or by Christian theology,
as a distinct deity acting upon us. Something, not our immediate self, does
act on our life! So I seem doubtless to my audience to be blowing hot and
cold, explaining away Christianity, yet defending the more general basis
from which I say it proceeds. I fear that these brief words may be misleading,
but let them go! When the book comes out, you will get a truer idea.
41
Having thus adjusted himself in relation to Henry James
Sr.’s religious metaphysics, William James then turned to the great
Emerson. The Varieties was first published in June of 1902, and with
that behind him, James began preparing a speech for the centenary
of Emerson’s birth in Concord, Massachusetts in 1903. He read
and re-read all of Emerson’s works in their entirety, marking in
the margins, “His pragmatism,” which James heartily accepted,
and “His monism,” which James fervently rejected. In a remarkable
concatenation of events, James was able through these opportu-
nities to settle his spiritual accounts with both his father and his
God-Father at a mature stage of his own intellectual career. For
the Swedenborgian and transcendentalist ethic was conjoined in
41
Henry James (ed) Letters of William James, v. 2, Boston: Atlantic Monthly Press,
149–150.
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INTRODUCTION: SECTION ONE
such a way in his world view that they could not be told apart;
intellectually and spiritually, Emerson stood just behind Henry James
Sr. as sure as he was the Father’s shadow, and William could only
deal with them together.
Thus emancipated, James was free to evolve his own comprehen-
sive understanding of psychic life, having moved from a cognitive
psychology of consciousness in The Principles, to a dynamic psychol-
ogy of the subliminal in the Exceptional Mental States Lectures, to
the primacy of the mystical state of consciousness in The Varieties.
He could now more fully outline his metaphysics of conscious-
ness underlying the full spectrum of experience, so he turned his
attention back to a clearer articulation of radical empiricism. He
was distracted from his task, however, by the international acclaim
afforded the pragmatist movement. Continually drawn to public
debates about the issues, he had to leave his radical empiricism
go. The result was his great unfinished arch, for he died without
fully elaborating the center of his metaphysics — pure experience
in the immediate moment. In a final publication just before he
died in 1910, he called upon his colleagues to study the fall of the
threshold of consciousness, by which he meant a widening and
deepening of waking consciousness to the point where it touches the
transcendent in mystical awakening. We must do this, even though
we will not understand such phenomena, he said, either in this
generation or the next.
*
*
*
*
*
We might ask ourselves then how far the fields of medicine,
psychology, philosophy, and religion have progressed since James’s
time in understanding mystical experience.
42
Most American and
European philosophers remain dominated by the analytic tradition
and their work no longer contains any iconography of the tran-
scendent.
43
The field of religious studies continues to be dominated
by a focus on Christian theology, although there are exceptions,
42
Taylor, E. I. & Wozniak, R. (eds) Pure Experience: The response to William James.
London: Routledge/Thommes, 1996.
43
An exception might be Lamberth, David C., William James and the metaphysics of
experience. New York: Cambridge University Press, 1999, except that this important and
trenchant investigation omits an analysis of James’s psychology, which I claim is the key to
understanding James’s metaphysics of consciousness.