THE REALITY OF THE UNSEEN
61
“I have the sense of a presence, strong, and at the same time soothing,
which hovers over me. Sometimes it seems to enwrap me with sustaining
arms.”
Such is the human ontological imagination, and such is the
convincingness of what it brings to birth. Unpicturable beings
are realized, and realized with an intensity almost like that of an
hallucination. They determine our vital attitude as decisively as
the vital attitude of lovers is determined by the habitual sense, by
which each is haunted, of the other being in the world. A lover
has notoriously this sense of the continuous being of his idol, even
when his attention is addressed to other matters and he no longer
represents her features. He cannot forget her; she uninterruptedly
affects him through and through.
I spoke of the convincingness of these feelings of reality, and I
must dwell a moment longer on that point. They are as convincing
to those who have them as any direct sensible experiences can be,
and they are, as a rule, much more convincing than results estab-
lished by mere logic ever are. One may indeed be entirely without
them; probably more than one of you here present is without them
in any marked degree; but if you do have them, and have them
at all strongly, the probability is that you cannot help regarding
them as genuine perceptions of truth, as revelations of a kind of real-
ity which no adverse argument, however unanswerable by you in
words, can expel from your belief. The opinion opposed to mysticism
in philosophy is sometimes spoken of as rationalism. Rationalism
insists that all our beliefs ought ultimately to find for themselves
articulate grounds. Such grounds, for rationalism, must consist of
four things: (1) definitely statable abstract principles; (2) definite
facts of sensation; (3) definite hypotheses based on such facts; and
(4) definite inferences logically drawn. Vague impressions of some-
thing indefinable have no place in the rationalistic system, which
on its positive side is surely a splendid intellectual tendency, for
not only are all our philosophies fruits of it, but physical science
(amongst other good things) is its result.
Nevertheless, if we look on man’s whole mental life as it exists,
on the life of men that lies in them apart from their learning and
science, and that they inwardly and privately follow, we have to
confess that the part of it of which rationalism can give an account
62
THE VARIETIES OF RELIGIOUS EXPERIENCE
is relatively superficial. It is the part that has the prestige un-
doubtedly, for it has the loquacity, it can challenge you for proofs,
and chop logic, and put you down with words. But it will fail to
convince or convert you all the same, if your dumb intuitions are
opposed to its conclusions. If you have intuitions at all, they come
from a deeper level of your nature than the loquacious level which
rationalism inhabits. Your whole subconscious life, your impulses,
your faiths, your needs, your divinations, have prepared the premises,
of which your consciousness now feels the weight of the result; and
something in you absolutely knows that that result must be truer
than any logic-chopping rationalistic talk, however clever, that may
contradict it. This inferiority of the rationalistic level in founding
belief is just as manifest when rationalism argues for religion as
when it argues against it. That vast literature of proofs of God’s exist-
ence drawn from the order of nature, which a century ago seemed so
overwhelmingly convincing, to-day does little more than gather dust
in libraries, for the simple reason that our generation has ceased
to believe in the kind of God it argued for. Whatever sort of a
being God may be, we know to-day that he is nevermore that mere
external inventor of “contrivances” intended to make manifest his
“glory” in which our great-grandfathers took such satisfaction, though
just how we know this we cannot possibly make clear by words either
to others or to ourselves. I defy any of you here fully to account for
your persuasion that if a God exist he must be a more cosmic and
tragic personage than that Being.
The truth is that in the metaphysical and religious sphere, arti-
culate reasons are cogent for us only when our inarticulate feelings
of reality have already been impressed in favor of the same conclu-
sion. Then, indeed, our intuitions and our reason work together,
and great world-ruling systems, like that of the Buddhist or of the
Catholic philosophy, may grow up. Our impulsive belief is here
always what sets up the original body of truth, and our articulately
verbalized philosophy is but its showy translation into formulas.
The unreasoned and immediate assurance is the deep thing in us,
the reasoned argument is but a surface exhibition. Instinct leads,
intelligence does but follow. If a person feels the presence of a
living God after the fashion shown by my quotations, your critical
arguments, be the never so superior, will vainly set themselves to
change his faith.