50THE VARIETIES OF RELIGIOUS EXPERIENCE
As regards the origin of the Greek gods, we need not at present
seek an opinion. But the whole array of our instances leads to a
conclusion something like this: It is as if there were in the human
consciousness a sense of reality, a feeling of objective presence, a per-
ception of what we may call “something there,” more deep and more
general than any of the special and particular “senses” by which
the current psychology supposes existent realities to be originally
revealed. If this were so, we might suppose the senses to waken our
attitudes and conduct as they so habitually do, by first exciting this
sense of reality; but anything else, any idea, for example, that might
similarly excite it, would have that same prerogative of appearing
real which objects of sense normally possess. So far as religious
conceptions were able to touch this reality-feeling, they would
be believed in in spite of criticism, even though they might be so
vague and remote as to be almost unimaginable, even though they
might be such non-entities in point of whatness, as Kant makes the
objects of his moral theology to be.
The most curious proofs of the existence of such an undifferenti-
ated sense of reality as this are found in experiences of hallucina-
tion. It often happens that an hallucination is imperfectly developed:
the person affected will feel a “presence” in the room, definitely
localized, facing in one particular way, real in the most emphatic
sense of the word, often coming suddenly, and as suddenly gone;
and yet neither seen, heard, touched, nor cognized in any of the
usual “sensible” ways. Let me give you an example of this, before I
pass to the objects with whose presence religion is more peculiarly
concerned.
An intimate friend of mine, one of the keenest intellects I know,
has had several experiences of this sort. He writes as follows in
response to my inquiries: —
“I have several times within the past few years felt the so-called
‘consciousness of a presence.’ The experiences which I have in mind are
clearly distinguishable from another kind of experience which I have had
very frequently, and which I fancy many persons would also call the
‘consciousness of a presence.’ But the difference for me between the two
sets of experience is as great as the difference between feeling a slight
warmth originating I know not where, and standing in the midst of a
conflagration with all the ordinary senses alert.
THE REALITY OF THE UNSEEN
51
“It was about September, 1884, when I had the first experience. On the
previous night I had had, after getting into bed at my rooms in College,
a vivid tactile hallucination of being grasped by the arm, which made me
get up and search the room for an intruder; but the sense of presence
properly so called came on the next night. After I had got into bed and
blown out the candle, I lay awake awhile thinking on the previous night’s
experience, when suddenly I felt something come into the room and stay
close to my bed. It remained only a minute or two. I did not recognize it
by any ordinary sense, and yet there was a horribly unpleasant ‘sensation’
connected with it. It stirred something more at the roots of my being than
any ordinary perception. The feeling had something of the quality of
a very large tearing vital pain spreading chiefly over the chest, but within
the organism — and yet the feeling was not pain so much as abhorrence.
At all events, something was present with me, and I knew its presence
far more surely than I have ever known the presence of any fleshly living
creature. I was conscious of its departure as of its coming: an almost
instantaneously swift going through the door, and the ‘horrible sensation’
disappeared.
“On the third night when I retired my mind was absorbed in some
lectures which I was preparing, and I was still absorbed in these when I
became aware of the actual presence (though not of the coming) of the thing
that was there the night before, and of the ‘horrible sensation.’ I then
mentally concentrated all my effort to charge this ‘thing,’ if it was evil,
to depart, if it was not evil, to tell me who or what it was, and if it could
not explain itself, to go, and that I would compel it to go. It went as on
the previous night, and my body quickly recovered its normal state.
“On two other occasions in my life I have had precisely the same
‘horrible sensation.’ Once it lasted a full quarter of an hour. In all three
instances the certainty that there in outward space there stood something
was indescribably stronger than the ordinary certainty of companionship
when we are in the close presence of ordinary living people. The some-
thing seemed close to me, and intensely more real than any ordinary
perception. Although I felt it to be like unto myself, so to speak, or finite,
small, and distressful, as it were, I did n’t recognize it as any individual
being or person.”
Of course such an experience as this does not connect itself with
the religious sphere. Yet it may upon occasion do so; and the same
correspondent informs me that at more than one other conjuncture
he had the sense of presence developed with equal intensity and
abruptness, only then it was filled with a quality of joy.