OTHER CHARACTERISTICS
369
from obvious, comes home to them, and if it be “trial,” strength to
endure the trial is given. Thus at all stages of the prayerful life we
find the persuasion that in the process of communion energy from
on high flows in to meet demand, and becomes operative within
the phenomenal world. So long as this operativeness is admitted to
be real, it makes no essential difference whether its immediate effects
be subjective or objective. The fundamental religious point is that
in prayer, spiritual energy, which otherwise would slumber, does
become active, and spiritual work of some kind is effected really.
So much for Prayer, taken in the wide sense of any kind of com-
munion. As the core of religion, we must return to it in the next
lecture.
The last aspect of the religious life which remains for me to
touch upon is the fact that its manifestations so frequently connect
themselves with the subconscious part of our existence. You may
remember what I said in my opening lecture
1
about the prevalence
of the psychopathic temperament in religious biography. You will
in point of fact hardly find a religious leader of any kind in whose
life there is no record of automatisms. I speak not merely of savage
priests and prophets, whose followers regard automatic utterance
and action as by itself tantamount to inspiration, I speak of leaders of
thought and subjects of intellectualized experience. Saint Paul had his
visions, his ecstasies, his gift of tongues, small as was the importance
he attached to the latter. The whole array of Christian saints and
heresiarchs, including the greatest, the Bernards, the Loyolas, the
Luthers, the Foxes, the Wesleys, had their visions, voices, rapt con-
ditions, guiding impressions, and “openings.” They had these things,
because they had exalted sensibility, and to such things persons
of exalted sensibility are liable. In such liability there lie, however,
consequences for theology. Beliefs are strengthened wherever auto-
matisms corroborate them. Incursions from beyond the transmarginal
region have a peculiar power to increase conviction. The inchoate
sense of presence is infinitely stronger than conception, but strong
as it may be, it is seldom equal to the evidence of hallucination.
Saints who actually see or hear their Saviour reach the acme of
assurance. Motor automatisms, though rarer, are, if possible, even
1
Above, pp. 24, 25.
370THE VARIETIES OF RELIGIOUS EXPERIENCE
more convincing than sensations. The subjects here actually feel
themselves played upon by powers beyond their will. The evidence
is dynamic; the God or spirit moves the very organs of their body.
1
The great field for this sense of being the instrument of a higher
power is of course “inspiration.” It is easy to discriminate between
the religious leaders who have been habitually subject to inspiration
and those who have not. In the teachings of the Buddha, of Jesus,
of Saint Paul (apart from his gift of tongues), of Saint Augustine, of
Huss, of Luther, of Wesley, automatic or semi-automatic composi-
tion appears to have been only occasional. In the Hebrew prophets,
on the contrary, in Mohammed, in some of the Alexandrians,
in many minor Catholic saints, in Fox, in Joseph Smith, some-
thing like it appears to have been frequent, sometimes, habitual.
We have distinct professions of being under the direction of a
foreign power, and serving as its mouthpiece. As regards the
Hebrew prophets, it is extraordinary, writes an author who has
made a careful study of them, to see —
“How, one after another, the same features are reproduced in the pro-
phetic books. The process is always extremely different from what it would
be if the prophet arrived at his insight into spiritual things by the tenta-
tive efforts of his own genius. There is something sharp and sudden about
it. He can lay his finger, so to speak, on the moment when it came. And
it always comes in the form of an overpowering force from without, against
which he struggles, but in vain. Listen, for instance, [to] the opening of
the book of Jeremiah. Read through in like manner the first two chapters
of the prophecy of Ezekiel.
1
A friend of mine, a first-rate psychologist, who is a subject of graphic automatism, tells
me that the appearance of independent actuation in the movements of his arm, when he
writes automatically, is so distinct that it obliges him to abandon a psychophysical theory
which he had previously believed in, the theory, namely, that we have no feeling of the
discharge downwards of our voluntary motor-centres. We must normally have such a feeling,
he thinks, or the sense of an absence would not be so striking as it is in these experiences.
Graphic automatism of a fully developed kind is rare in religious history, so far as my knowl-
edge goes. Such statements as Antonia Bourignon’s, that “I do nothing but lend my hand
and spirit to another power than mine,” is shown by the context to indicate inspiration
rather than directly automatic writing. In some eccentric sects this latter occurs. The most
striking instance of it is probably the bulky volume called. “Oahspe, a new Bible in the
Words of Jehovah and his angel ambassadors,” Boston and London, 1891, written and
illustrated automatically by D
R
. N
EWBROUGH
of New York, whom I understand to be now, or
to have been lately, at the head of the spiritistic community of Shalam in New Mexico. The
latest automatically written book which has come under my notice is “Zertoulem’s Wisdom
of the Ages,” by G
EORGE
A. F
ULLER
, Boston, 1901.