xlvi
INTRODUCTION: SECTION TWO
strictures by focusing on extreme experiences;
26
his privatisation
and historically misinformed account of mysticism,
27
his avoidance
of institutional religion;
28
his use of discursive mediating strate-
gies;
29
the selective ordering of women’s religious experience.
30
In
requesting essays for their fine collection on the
VRE in 1995,
Capps and Jacobs rightly recognised the “richly provocative nature
of James’s text”.
31
The continual cycle of interpretations, to some
extent, reflects the changing times and the increasing awareness of
omissions and gaps in dominant ideologies of Western conscious-
ness. The selective nature of James’s documents, echoing the work of
Edwin Starbuck and others, reflects the bias and elitism of academic
practice at the turn of the century. James’s work does not reveal the
contemporary assessment of minorities and assessment of religious
experience from the perspectives of class, gender, race and sexual
orientation, critical registers yet to fully inform modern psycholog-
ical theories of religion after James.
32
Nonetheless, James’s work captured the imagination of religious
scholarship and there have been suggestive corrections to James’s
world with the “varieties of women’s religious experience” and the
“varieties of African-American religious experience”.
33
These vol-
umes on the varieties of gendered and black experience reflect the
need of writers not only to acknowledge James but also the
marginalised of his texts. Recognition of gendered experience also
brings us to new critical registers of the body and sexual orienta-
tion. In James’s time, of course, discourses of experience related to
sexual orientation were silenced and the idea of erotic religious
experience was also muted. Given the history of erotic religious
ecstasy, it is revealing of the times, and James himself, that he
26
Jantzen, G., “Mysticism and Experience” in Religious Studies, Vol. 25, September 1989,
pp. 295–315.
27
Jantzen, “Mysticism and Experience”; King, Orientalism and Religion.
28
Lash, N., Easter in the Ordinary: Reflections on Human Experience and the Knowledge of
God, Notre Dame: University of Notre Dame Press, 1990.
29
Norager, “Blowing Alternatively Hot and Cold”.
30
Davis, P. H., “The Sky-Blue Soul: Women’s Religion in The Varieties” in Capps &
Jacobs, The Struggle for Life, 1995, pp. 163–177.
31
Capps & Jacobs, The Struggle for Life, p. 2.
32
See Jonte-Pace & Parsons, Religion and Psychology.
33
Hurcombe, L., Sex and God: Some Varieties of Women’s Religious Experience, New York:
Routledge and Kegan Paul, 1987; Pinn, A. B.,
Varieties of African-American Religious Experi-
ence, Minneapolis: Fortress Press, 1998.
INTRODUCTION: SECTION TWO
xlvii
should not examine such experiences in any depth.
These realms of
experience are however all wrapped up in a politic of the body
which contemporary theories of religion are beginning to redress,
alongside postcolonial analysis of cross-cultural experience.
34
These
are important issues for critical readings of psychological theory
today and the emergence of “critical psychology” means that it is
no longer possible for psychology to remain naïve about its assump-
tions and hidden ideologies.
35
Even after all the necessary critical assessments of the VRE, the
work still stands, not only as an historical landmark, but also as an
enduring force for the psychology of religion. It continues to illustrate
problems of method, even in the limits of its historical assumptions,
because its foundational creation of psychological theory still rep-
resents a concerted effort to find an authenticity in approach, which
later psychology ignores in its ideological domination. Contemporary
psychology of religion needs to return to James in order to examine
its methods and overcome its disciplinary amnesia, which hides
its epistemological errors. What, we may ask, is the psychology of
religion forgetting in the VRE? What forms of amnesia surround
the text?
The scope of this introduction and the richness of James’s text do
not allow me to consider every contribution of the VRE for ques-
tions of theory and method in the psychology of religion — given
the nature of the text this would be an impossible and foolish task
to attempt. I will not, for example, explore the importance of
the subliminal for examining the unknown dimensions of human
experience, the politics of experience in humanistic psychology and
mysticism, the questions of phenomenology and the bias towards
a philosophy of consciousness, rather than a philosophy of the
sign.
36
I will also not entertain issues related to discourse analysis
and religious experience, or consider the importance of narrative
construction. All that can be done in the limits of this essay is to
pick one poignant example from contemporary psychology and show
why the VRE still has much teach the psychology of religion today.
In this essay, I will, therefore, take the example of neuroscience, as
one strand of thinking dominating psychological theory a hundred
34
King, Orientalism and Religion.
35
Fox, D. & Prillensky, I., Ed., Critical Psychology: An Introduction, London: Sage, 1997.
36
Flood, G., Beyond Phenomenology: Rethinking the Study of Religion, London: Cassell, 1999.