OTHER CHARACTERISTICS
359
conscious and voluntary relation, entered into by a soul in distress
with the mysterious power upon which it feels itself to depend,
and upon which its fate is contingent. This intercourse with God
is realized by prayer. Prayer is religion in act; that is, prayer is real
religion. It is prayer that distinguishes the religious phenomenon
from such similar or neighboring phenomena as purely moral or
æsthetic sentiment. Religion is nothing if it be not the vital act by
which the entire mind seeks to save itself by clinging to the prin-
ciple from which it draws its life. This act is prayer, by which term
I understand no vain exercise of words, no mere repetition of certain
sacred formulæ, but the very movement itself of the soul, putting
itself in a personal relation of contact with the mysterious power of
which it feels the presence, — it may be even before it has a name
by which to call it. Wherever this interior prayer is lacking, there
is no religion; wherever, on the other hand, this prayer rises and
stirs the soul, even in the absence of forms or of doctrines, we have
living religion. One sees from this why ‘natural religion,’ so-called,
is not properly a religion. It cuts man off from prayer. It leaves
him and God in mutual remoteness, with no intimate commerce,
no interior dialogue, no interchange, no action of God in man, no
return of man to God. At bottom this pretended religion is only a
philosophy. Born at epochs of rationalism, of critical investigations,
it never was anything but an abstraction. An artificial and dead
creation, it reveals to its examiner hardly one of the characters
proper to religion.”
1
It seems to me that the entire series of our lectures proves
the truth of M. Sabatier’s contention. The religious phenomenon,
studied as an inner fact, and apart from ecclesiastical or theological
complications, has shown itself to consist everywhere, and at all its
stages, in the consciousness which individuals have of an inter-
course between themselves and higher powers with which they feel
themselves to be related. This intercourse is realized at the time as
being both active and mutual. If it be not effective; if it be not a
give and take relation; if nothing be really transacted while it lasts;
if the world is in no whit different for its having taken place; then
prayer, taken in this wide meaning of a sense that something is
1
A
UGUSTE
S
ABATIER
: Esquisse d’une
Philosophie de la Religion, 2me éd., 1897, pp. 24–26,
abridged.
360THE VARIETIES OF RELIGIOUS EXPERIENCE
transacting, is of course a feeling of what is illusory, and religion
must on the whole be classed, not simply as containing elements of
delusion, — these undoubtedly everywhere exist, — but as being
rooted in delusion altogether, just as materialists and atheists have
always said it was. At most there might remain, when the direct
experiences of prayer were ruled out as false witnesses, some infer-
ential belief that the whole order of existence must have a divine
cause. But this way of contemplating nature, pleasing as it would
doubtless be to persons of a pious taste, would leave to them but
the spectators’ part at a play, whereas in experimental religion and
the prayerful life, we seem ourselves to be actors, and not in a play,
but in a very serious reality.
The genuineness of religion is thus indissolubly bound up
with the question whether the prayerful consciousness be or be not
deceitful. The conviction that something is genuinely transacted in
this consciousness is the very core of living religion. As to what is
transacted, great differences of opinion have prevailed. The unseen
powers have been supposed, and are yet supposed, to do things which
no enlightened man can nowadays believe in. It may well prove
that the sphere of influence in prayer is subjective exclusively, and
that what is immediately changed is only the mind of the praying
person. But however our opinion of prayer’s effects may come to
be limited by criticism, religion, in the vital sense in which these
lectures study it, must stand or fall by the persuasion that effects
of some sort genuinely do occur. Through prayer, religion insists,
things which cannot be realized in any other manner come about:
energy which but for prayer would be bound is by prayer set free
and operates in some part, be it objective or subjective, of the
world of facts.
This postulate is strikingly expressed in a letter written by the
late Frederic W. H. Myers to a friend, who allows me to quote from
it. It shows how independent the prayer-instinct is of usual doctrinal
complications. Mr. Myers writes: —
“I am glad that you have asked me about prayer, because I have rather
strong ideas on the subject. First consider what are the facts. There exists
around us a spiritual universe, and that universe is in actual relation with
the material. From the spiritual universe comes the energy which main-
tains the material; the energy which makes the life of each individual
spirit. Our spirits are supported by a perpetual indrawal of this energy, and