396
THE VARIETIES OF RELIGIOUS EXPERIENCE
religious life the control is felt as “higher”; but since on our hy-
pothesis it is primarily the higher faculties of our own hidden mind
which are controlling, the sense of union with the power beyond us
is a sense of something, not merely apparently, but literally true.
This doorway into the subject seems to me the best one for a
science of religions, for it mediates between a number of different
points of view. Yet it is only a doorway, and difficulties present
themselves as soon as we step through it, and ask how far our trans-
marginal consciousness carries us if we follow it on its remoter side.
Here the over-beliefs begin: here mysticism and the conversion-
rapture and Vedantism and transcendental idealism bring in their
monistic interpretations
1
and tell us that the finite self rejoins the
absolute self, for it was always one with God and identical with the
soul of the world.
2
Here the prophets of all the different religions
come with their visions, voices, raptures, and other openings, sup-
posed by each to authenticate his own peculiar faith.
Those of us who are not personally favored with such specific
revelations must stand outside of them altogether and, for the present
at least, decide that, since they corroborate incompatible theologi-
cal doctrines, they neutralize one another and leave no fixed result.
1
Compare above, pp. 324 ff.
2
One more expression of this belief, to increase the reader’s familiarity with the notion
of it: —
“If this room is full of darkness for thousands of years, and you come in and begin to weep
and wail, ‘Oh, the darkness,’ will the darkness vanish? Bring the light in, strike a match, and
light comes in a moment. So what good will it do you to think all your lives, ‘Oh, I have
done evil, I have made many mistakes’? It requires no ghost to tell us that. Bring in the light,
and the evil goes in a moment. Strengthen the real nature, build up yourselves, the effulgent,
the resplendent, the ever pure, call that up in every one whom you see. I wish that every one
of us had come to such a state that even when we see the vilest of human beings we can see
the God within, and instead of condemning, say, ‘Rise, thou effulgent One, rise thou who art
always pure, rise thou birthless and deathless, rise almighty, and manifest your nature.’ . . . This
is the highest prayer that the Advaita teaches. This is the one prayer: remembering our
nature.” . . . “Why does man go out to look for a God? . . . It is your own heart beating, and
you did not know, you were mistaking it for something external. He, nearest of the near, my
own self, the reality of my own life, my body and my soul. — I am Thee and Thou art Me.
That is your own nature. Assert it, manifest it. Not to become pure, you are pure already.
You are not to be perfect, you are that already. Every good thought which you think or act
upon is simply tearing the veil, as it were, and the purity, the Infinity, the God behind,
manifests itself — the eternal Subject of everything, the eternal Witness in this universe,
your own Self. Knowledge is, as it were, a lower step, a degradation. We are It already; how
to know It?” S
WAMI
V
IVEKANANDA
: Addresses, No. XII., Practical Vedanta, part iv. pp. 172,
174, London, 1897; and Lectures, The Real and the Apparent Man, p. 24, abridged.
CONCLUSIONS
397
If we follow any one of them, or if we follow philosophical theory
and embrace monistic pantheism on non-mystical grounds, we do so
in the exercise of our individual freedom, and build out our religion
in the way most congruous with our personal susceptibilities. Among
these susceptibilities intellectual ones play a decisive part. Although
the religious question is primarily a question of life, of living or not
living in the higher union which opens itself to us as a gift, yet the
spiritual excitement in which the gift appears a real one will often
fail to be aroused in an individual until certain particular intellectual
beliefs or ideas which, as we say, come home to him, are touched.
1
These ideas will thus be essential to that individual’s religion; —
which is as much as to say that over-beliefs in various directions are
absolutely indispensable, and that we should treat them with tender-
ness and tolerance so long as they are not intolerant themselves.
As I have elsewhere written, the most interesting and valuable
things about a man are usually his overbeliefs.
Disregarding the over-beliefs, and confining ourselves to what is
common and generic, we have in the fact that the conscious person
is continuous with a wider self through which saving experiences come,
2
a positive content of religious experience which, it seems to me, is
literally and objectively true as far as it goes. If I now proceed to state
my own hypothesis about the farther limits of this extension of
our personality, I shall be offering my own over-belief — though I
know it will appear a sorry under-belief to some of you — for which
I can only bespeak the same indulgence which in a converse case I
should accord to yours.
1
For instance, here is a case where a person exposed from her birth to Christian ideas had
to wait till they came to her clad in spiritistic formulas before the saying experience set in: —
“For myself I can say that spiritualism has saved me. It was revealed to me at a critical
moment of my life, and without it I don’t know what I should have done. It has taught me
to detach myself from worldly things and to place my hope in things to come. Through it I
have learned to see in all men, even in those most criminal, even in those from whom I have
most suffered, undeveloped brothers to whom I owed assistance, love, and forgiveness. I have
learned that I must lose my temper over nothing, despise no one, and pray for all. Most of all
I have learned to pray! And although I have still much to learn in this domain, prayer ever
brings me more strength, consolation, and comfort. I feel more than ever that I have only
made a few steps on the long road of progress; but I look at its length without dismay, for I
have confidence that the day will come when all my efforts shall be rewarded. So Spiritualism
has a great place in my life, indeed it holds the first place there.” Flournoy Collection.
2
“The influence of the Holy Spirit, exquisitely called the Comforter, is a matter of actual
experience, as solid a reality as that of electro-magnetism.” W. C. B
ROWNELL
, Scribner’s
Magazine, vol. xxx. p. 112.