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EDITORS’ PREFACE
of religion one hundred years after the first edition. The editors
wish to valorise James scholarship from two different but related
positions of scholarship and seek to emphasise the continuing
importance of the text for scholarship in the twenty-first century.
We are grateful to Micky James, William James’s grandson, for
agreeing to write a foreword to the centenary edition and for the
James family’s seal of approval.
INTRODUCTION: SECTION ONE
xv
Introduction: Section One
1
The Spiritual Roots of James’s
Varieties of Religious Experience
Eugene Taylor, PhD
Saybrook Institute and Harvard University
“Divinity lies all around us, but society remains too hidebound to accept
that fact.”
William James
The search for the spiritual origins of William James’s Varieties
of Religious Experience, a work first published in 1902, begins with
the first salvo of the transcendentalist movement, launched in 1821
at commencement ceremonies at Harvard College in Cambridge,
Massachusetts. A controversial assertion, at best, but one, I claim,
that reflects not only the literary and intellectual origins of the
work, but the genesis in James’s mind of a certain point of view about
the nature of human experience. And that point of view is this: that
God, or whatever we take to be the divine, comes to us not through
what is above and outside, but through our innards — through our
spiritual interiors; through what is highest and most holy in ourselves.
1
We stand on the shoulders of giants: William James, L’experience religieuse, essai de
Psychologie descriptive. Traduit avec l’autorisation de l’auteur par Frank Abauzit; preface
d’Emile Boutroux. Paris: F. Alcan; Geneve: H. Kundig, 1906; von Georg Wobbermin, Die
religiose Erfahrung in ihrer Mannigfaltigkeit: Materialien und Studien zu einer Psychologie und
Pathologie des religiosen. Lebens von William James; Leipzig: J. C. Hinrichs, 1914; Barzun,
Jacques, Forward to The Varieties. New York: New American Library, 1958; Nock, Arthur
Darby, Introduction to The Varieties. Glasgow: Fountain Books, 1960; Niebuhr, Reinhold,
Introduction to The Varieties. New York, Collier 1961; Ratner, Joseph, Introduction to The
Varieties. Enlarged ed., with appendices. New Hyde Park, N.Y.: University Books, 1963; Din
va ravan / Vilyam Jaymz; Tarjamah-i Mahdi Qaimi. [Persian]. Qum: Dar al-Fikr [1359 i.e.
1980]; Marty, Martin, Introduction to The varieties. Harmondsworth, Middlesex, England;
New York, N.Y.: Penguin Books, 1985; Smith, J. E. Introduction to The Varieties. Cam-
bridge, Mass.: Harvard University Press, 1985.
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INTRODUCTION: SECTION ONE
The event was the reading of a Master’s Thesis by Sampson
Reed, a divinity student and follower of the religious tracts of the
eighteenth century Swedish scientist and interpreter of theological
revelations, Emanuel Swedenborg.
2
Reed delivered his essay en-
titled “Oration on Genius,” a charismatic and oracular work that
extolled not the European tradition of rationalism, but the inner
intuitive spiritual gifts of great geniuses who inspire the rest of us to
heights never before achieved. Emerson, as Class Day Poet, sat in
the audience and declared it “native gold.”
3
Emerson’s involvement with the local Swedenborgian ministers
was deeply entwined with his own developing career, first as an
undergraduate at Harvard College and later as a young minister
after he had interned under William Ellery Channing and been
approbated to preach by the Unitarians. The “Oration on Genius,”
which Reed turned into a little book called Growth of the Mind
(1826), subsequently became the model for Emerson’s own first
book Nature (1836).
4
The main, inspiring concept Emerson borrowed from Swedenborg
was the concept of correspondences —
that every element in nature
is somewhere reflected in the life of the soul. Later transcendent-
alists would turn this into what was to become the main theme of
a national environmental movement — that God speaks to man
through nature. In other words, if we are to see Divinity shine
clearly within, we must protect and nurture our natural surround-
ings. William James would later be the first to enunciate such a
heroic undertaking in his Varieties as “the moral equivalent of war.”
5
Other Swedenborgian ideas taken up by the transcendentalists
included the Doctrine of Use, which influenced James’s later
2
Sigstedt, Cyriel Sigrid, The Swedenborg epic; The life and works of Emanuel Swedenborg.
New York: Bookman Associates, 1952. Swedenborgian thought had a significant influence
on nineteenth century popular American culture. Block, Marguerita, The New Church in the
New World: A study of Swedenborgianism in America. New York: H. Holt & Co., 1932.
3
Miller, Perry (ed) The transcendentalists: An anthology. Cambridge: Harvard University
Press, 1950.
4
Taylor, E. I., Ralph Waldo Emerson: The Swedenborgian and Transcendentalist con-
nection. In R. Larsen (ed),
Emanuel Swedenborg; The vision continues. (300th anniversary
volume). New York: The Swedenborg Foundation, 1988. 127–136; Reprinted in J. Lawrence
(ed) Testimony to the Invisible. San Francisco; J. Appleseed and Co., 1995.
5
Taylor, E. I., William James and His Interpreters on the Moral Equivalent of War.
Unpublished ms.