392
THE VARIETIES OF RELIGIOUS EXPERIENCE
We must next pass beyond the point of view of merely subjec-
tive utility, and make inquiry into the intellectual content itself.
First, is there, under all the discrepancies of the creeds, a com-
mon nucleus to which they bear their testimony unanimously?
And second, ought we to consider the testimony true?
I will take up the first question first, and answer it immediately in
the affirmative. The warring gods and formulas of the various reli-
gions do indeed cancel each other, but there is a certain uniform
deliverance in which religions all appear to meet. It consists of
two parts: —
1. An uneasiness; and
2. Its solution.
1. The uneasiness, reduced to its simplest terms, is a sense that
there is something wrong about us as we naturally stand.
2. The solution is a sense that we are saved from the wrongness by
making proper connection with the higher powers.
In those more developed minds which alone we are studying,
the wrongness takes a moral character, and the salvation takes a
mystical tinge. I think we shall keep well within the limits of what
is common to all such minds if we formulate the essence of their
religious experience in terms like these: —
The individual, so far as he suffers from his wrongness and
criticises it, is to that extent consciously beyond it, and in at least
possible touch with something higher, if anything higher exist.
Along with the wrong part there is thus a better part of him,
even though it may be but a most helpless germ. With which part
he should identify his real being is by no means obvious at this
stage; but when stage 2 (the stage of solution or salvation) arrives,
1
the man identifies his real being with the germinal higher part
of himself; and does so in the following way.
He becomes conscious
that this higher part is conterminous and continuous with a
MORE
of
the same quality, which is operative in the universe outside of him,
and which he can keep in working touch with, and in a fashion get on
board of and save himself when all his lower being has gone to pieces
in the wreck.
1
Remember that for some men it arrives suddenly, for others gradually, whilst others
again practically enjoy it all their life.
CONCLUSIONS
393
It seems to me that all the phenomena are accurately describable
in these very simple general terms.
1
They allow for the divided self
and
the struggle; they involve the change of personal centre and the
surrender of the lower self; they express the appearance of exteriority
of the helping power and yet account for our sense of union with
it;
2
and they fully justify our feelings of security and joy. There
is probably no autobiographic document, among all those which I
have quoted, to which the description will not well apply. One need
only add such specific details as will adapt it to various theologies
and various personal temperaments, and one will then have the
various experiences reconstructed in their individual forms.
So far, however, as this analysis goes, the experiences are only
psychological phenomena. They possess, it is true, enormous bio-
logical worth. Spiritual strength really increases in the subject when
he has them, a new life opens for him, and they seem to him a
place of conflux where the forces of two universes meet; and yet this
may be nothing but his subjective way of feeling things, a mood of
his own fancy, in spite of the effects produced. I now turn to my
second question: What is the objective “truth” of their content?
3
The part of the content concerning which the question of truth
most pertinently arises is that “
MORE
of the same quality” with which
our own higher self appears in the experience to come into harmoni-
ous working relation. Is such a “more” merely our own notion, or
does it really exist? If so, in what shape does it exist? Does it act, as
well as exist? And in what form should we conceive of that “union”
with it of which religious geniuses are so convinced?
It is in answering these questions that the various theologies
perform their theoretic work, and that their divergencies most come
to light. They all agree that the “more” really exists; though some of
them hold it to exist in the shape of a personal god or gods, while
others are satisfied to conceive it as a stream of ideal tendency
1
The practical difficulties are: 1, to “realize the reality” of one’s higher part; 2, to identify
one’s self with it exclusively; and 3, to identify it with all the rest of ideal being.
2
“When mystical activity is at its height, we find consciousness possessed by the sense of
a being at once
excessive and
identical with the self: great enough to be God; interior enough
to be me. The ‘objectivity’ of it ought in that case to be called excessivity, rather, or exceeding-
ness.” R
ÉCÉJAC
: Essai sur les fondements do la conscience mystique, 1897, p. 46.
3
The word “truth” is here taken to mean something additional to bare value for life,
although the natural propensity of man is to believe that whatever has great value for life is
thereby certified as true.