Varieties of Religious Experience Part 4

They give its "nature," as we call it, to every special thing.

Everything we know is "what" it is by sharing in the nature of one of these abstractions. We can never look directly at them, for they are bodiless and featureless and footless, but we grasp all other things by their means, and in handling the real world we should be stricken with helplessness in just so far forth as we might lose these mental objects, these adjectives and adverbs and predicates and heads of cla.s.sification and conception.

This absolute determinability of our mind by abstractions is one of the cardinal facts in our human const.i.tution. Polarizing and magnetizing us as they do, we turn towards them and from them, we seek them, hold them, hate them, bless them, just as if they were so many concrete beings. And beings they are, beings as real in the realm which they inhabit as the changing things of sense are in the realm of s.p.a.ce.

Plato gave so brilliant and impressive a defense of this common human feeling, that the doctrine of the reality of abstract objects has been known as the platonic theory of ideas ever since. Abstract Beauty, for example, is for Plato a perfectly definite individual being, of which the intellect is aware as of something additional to all the peris.h.i.+ng beauties of the earth. "The true order of going," he says, in the often quoted pa.s.sage in his "Banquet," "is to use the beauties of earth as steps along which one mounts upwards for the sake of that other Beauty, going from one to two, and from two to all fair forms, and from fair forms to fair actions, and from fair actions to fair notions, until from fair notions, he arrives at the notion of absolute Beauty, and at last knows what the essence of Beauty is."[22] In our last lecture we had a glimpse of the way in which a platonizing writer like Emerson may treat the abstract divineness of things, the moral structure of the universe, as a fact worthy of wors.h.i.+p. In those various churches without a G.o.d which to-day are spreading through the world under the name of ethical societies, we have a similar wors.h.i.+p of the abstract divine, the moral law believed in as an ultimate object.

"Science" in many minds is genuinely taking the place of a religion.

Where this is so, the scientist treats the "Laws of Nature" as objective facts to be revered. A brilliant school of interpretation of Greek mythology would have it that in their origin the Greek G.o.ds were only half-metaphoric personifications of those great spheres of abstract law and order into which the natural world falls apart--the sky-sphere, the ocean-sphere, the earth-sphere, and the like; just as even now we may speak of the smile of the morning, the kiss of the breeze, or the bite of the cold, without really meaning that these phenomena of nature actually wear a human face.[23]

[22] Symposium, Jowett, 1871, i. 527.

[23] Example: "Nature is always so interesting, under whatever aspect she shows herself, that when it rains, I seem to see a beautiful woman weeping. She appears the more beautiful, the more afflicted she is."

B. de St. Pierre.

As regards the origin of the Greek G.o.ds, 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 perception 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 att.i.tudes 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-ent.i.ties 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 undifferentiated sense of reality as this are found in experiences of hallucination. 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 pa.s.s 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:--{59}

"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.

"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 {60} 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 s.p.a.ce there stood SOMETHING was indescribably STRONGER than the ordinary certainty of companions.h.i.+p when we are in the close presence of ordinary living people. The something 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 didn'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.

"There was not a mere consciousness of something there, but fused in the central happiness of it, a startling awareness of some ineffable good. Not vague either, not like the emotional effect of some poem, or scene, or blossom, of music, but the sure knowledge of the close presence of a sort of mighty person, and after it went, the memory persisted as the one perception of reality. Everything else might be a dream, but not that."

My friend, as it oddly happens, does not interpret these latter experiences theistically, as signifying the presence of G.o.d. But it would clearly not have been unnatural to interpret them as a revelation of the deity's existence. When we reach the subject of mysticism, we shall have much more to say upon this head.

Lest the oddity of these phenomena should disconcert you, I will venture to read you a couple of similar narratives, much shorter, merely to show that we are dealing with a well-marked natural kind of fact. In the first case, which I {61} take from the Journal of the Society for Psychical Research, the sense of presence developed in a few moments into a distinctly visualized hallucination--but I leave that part of the story out.

"I had read," the narrator says, "some twenty minutes or so, was thoroughly absorbed in the book, my mind was perfectly quiet, and for the time being my friends were quite forgotten, when suddenly without a moment's warning my whole being seemed roused to the highest state of tension or aliveness, and I was aware, with an intenseness not easily imagined by those who had never experienced it, that another being or presence was not only in the room, but quite close to me. I put my book down, and although my excitement was great, I felt quite collected, and not conscious of any sense of fear. Without changing my position, and looking straight at the fire, I knew somehow that my friend A. H. was standing at my left elbow but so far behind me as to be hidden by the armchair in which I was leaning back. Moving my eyes round slightly without otherwise changing my position, the lower portion of one leg became visible, and I instantly recognized the gray-blue material of trousers he often wore, but the stuff appeared semitransparent, reminding me of tobacco smoke in consistency,"[24]-- and hereupon the visual hallucination came.

[24] Journal of the S. P. R., February, 1895, p. 26.

Another informant writes:--

"Quite early in the night I was awakened.... I felt as if I had been aroused intentionally, and at first thought some one was breaking into the house.... I then turned on my side to go to sleep again, and immediately felt a consciousness of a presence in the room, and singular to state, it was not the consciousness of a live person, but of a spiritual presence. This may provoke a smile, but I can only tell you the facts as they occurred to me. I do not know how to better describe my sensations than by simply stating that I felt a consciousness of a spiritual presence.... I felt also at the same time a strong feeling of superst.i.tious dread, as if something strange and fearful were about to happen."[25]

[25] E. Gurney: Phantasms of the Living, i. 384.

Professor Flournoy of Geneva gives me the following testimony of a friend of his, a lady, who has the gift of automatic or involuntary writing:--

"Whenever I practice automatic writing, what makes me feel that it is not due to a subconscious self is the feeling I always have of a foreign presence, external to my body. It is sometimes so definitely characterized that I could point to its exact position. This impression of presence is impossible to describe. It varies in intensity and clearness according to the personality from whom the writing professes to come. If it is some one whom I love, I feel it immediately, before any writing has come. My heart seems to recognize it."

In an earlier book of mine I have cited at full length a curious case of presence felt by a blind man. The presence was that of the figure of a gray-bearded man dressed in a pepper and salt suit, squeezing himself under the crack of the door and moving across the floor of the room towards a sofa. The blind subject of this quasi-hallucination is an exceptionally intelligent reporter. He is entirely without internal visual imagery and cannot represent light or colors to himself, and is positive that his other senses, hearing, etc., were not involved in this false perception. It seems to have been an abstract conception rather, with the feelings of reality and spatial outwardness directly attached to it--in other words, a fully objectified and exteriorized IDEA.

Such cases, taken along with others which would be too tedious for quotation, seem sufficiently to prove the existence in our mental machinery of a sense of present reality more diffused and general than that which our special senses yield. For the psychologists the tracing of the organic seat of such a feeling would form a pretty problem--nothing could be more natural than to connect it with the muscular sense, with the feeling that our muscles were innervating themselves for action. Whatsoever thus innervated our activity, or "made our flesh creep"--our senses are what do so oftenest--might then appear real and present, even though it were but an abstract idea. But with such vague conjectures we have no concern at present, for our interest lies with the faculty rather than with its organic seat.

Like all positive affections of consciousness, the sense of reality has its negative counterpart in the shape of a feeling of unreality by which persons may be haunted, and of which one sometimes hears complaint:--

"When I reflect on the fact that I have made my appearance by accident upon a globe itself whirled through s.p.a.ce as the sport of the catastrophes of the heavens," says Madame Ackermann; "when I see myself surrounded by beings as ephemeral and incomprehensible as I am myself, and all excitedly pursuing pure chimeras, I experience a strange feeling of being in a dream. It seems to me as if I have loved and suffered and that erelong I shall die, in a dream. My last word will be, 'I have been dreaming.'"[26]

[26] Pensees d'un Solitaire, p. 66.

In another lecture we shall see how in morbid melancholy this sense of the unreality of things may become a carking pain, and even lead to suicide.

We may now lay it down as certain that in the distinctively religious sphere of experience, many persons (how many we cannot tell) possess the objects of their belief, not in the form of mere conceptions which their intellect accepts as true, but rather in the form of quasi-sensible realities directly apprehended. As his sense of the real presence of these objects fluctuates, so the believer alternates between warmth and coldness in his faith. Other examples will bring this home to one better than abstract description, so I proceed immediately to cite some. The first example is a negative one, deploring the loss of the sense in question. I have extracted it from an account given me by a scientific man of my acquaintance, of his religious life. It seems to me to show clearly that the feeling of reality may be something more like a sensation than an intellectual operation properly so-called.

"Between twenty and thirty I gradually became more and more agnostic and irreligious, yet I cannot say that I ever lost that 'indefinite consciousness' which Herbert Spencer describes so well, of an Absolute Reality behind phenomena. For me this Reality was not the pure Unknowable of Spencer's philosophy, for although I had ceased my childish prayers to G.o.d, and never prayed to IT in a formal manner, yet my more recent experience shows me to have been in a relation to IT which practically was the same thing as prayer. Whenever I had any trouble, especially when I had conflict with other people, either domestically or in the way of business, or when I was depressed in spirits or anxious about affairs, I now recognize that I used to fall back for support upon this curious relation I felt myself to be in to this fundamental cosmical IT. It was on my side, or I was on Its side, however you please to term it, in the particular trouble, and it always strengthened me and seemed to give me endless vitality to feel its underlying and supporting presence. In fact, it was an unfailing fountain of living justice, truth, and strength, to which I instinctively turned at times of weakness, and it always brought me out. I know now that it was a personal relation I was in to it, because of late years the power of communicating with it has left me, and I am conscious of a perfectly definite loss. I used never to fail to find it when I turned to it. Then came a set of years when sometimes I found it, and then again I would be wholly unable to make connection with it. I remember many occasions on which at night in bed, I would be unable to get to sleep on account of worry. I turned this way and that in the darkness, and groped mentally for the familiar sense of that higher mind of my mind which had always seemed to be close at hand as it were, closing the pa.s.sage, and yielding support, but there was no electric current. A blank was there instead of IT: I couldn't find anything. Now, at the age of nearly fifty, my power of getting into connection with it has entirely left me; and I have to confess that a great help has gone out of my life. Life has become curiously dead and {65} indifferent; and I can now see that my old experience was probably exactly the same thing as the prayers of the orthodox, only I did not call them by that name. What I have spoken of as 'It' was practically not Spencer's Unknowable, but just my own instinctive and individual G.o.d, whom I relied upon for higher sympathy, but whom somehow I have lost."

Nothing is more common in the pages of religious biography than the way in which seasons of lively and of difficult faith are described as alternating. Probably every religious person has the recollection of particular crisis in which a directer vision of the truth, a direct perception, perhaps, of a living G.o.d's existence, swept in and overwhelmed the languor of the more ordinary belief. In James Russell Lowell's correspondence there is a brief memorandum of an experience of this kind:--

"I had a revelation last Friday evening. I was at Mary's, and happening to say something of the presence of spirits (of whom, I said, I was often dimly aware), Mr. Putnam entered into an argument with me on spiritual matters. As I was speaking, the whole system rose up before me like a vague destiny looming from the Abyss. I never before so clearly felt the Spirit of G.o.d in me and around rue. The whole room seemed to me full of G.o.d. The air seemed to waver to and fro with the presence of Something I knew not what. I spoke with the calmness and clearness of a prophet. I cannot tell you what this revelation was. I have not yet studied it enough. But I shall perfect it one day, and then you shall hear it and acknowledge its grandeur."[27]

[27] Letters of Lowell, i. 75.

{66} Here is a longer and more developed experience from a ma.n.u.script communication by a clergyman--I take it from Starbuck's ma.n.u.script collection:--

"I remember the night, and almost the very spot on the hill-top, where my soul opened out, as it were, into the Infinite, and there was a rus.h.i.+ng together of the two worlds, the inner and the outer. It was deep calling unto deep--the deep that my own struggle had opened up within being answered by the unfathomable deep without, reaching beyond the stars. I stood alone with Him who had made me, and all the beauty of the world, and love, and sorrow, and even temptation. I did not seek Him, but felt the perfect unison of my spirit with His. The ordinary sense of things around me faded. For the moment nothing but an ineffable joy and exultation remained. It is impossible fully to describe the experience. It was like the effect of some great orchestra when all the separate notes have melted into one swelling harmony that leaves the listener conscious of nothing save that his soul is being wafted upwards, and almost bursting with its own emotion.

The perfect stillness of the night was thrilled by a more solemn silence. The darkness held a presence that was all the more felt because it was not seen. I could not any more have doubted that HE was there than that I was. Indeed, I felt myself to be, if possible, the less real of the two.

"My highest faith in G.o.d and truest idea of him were then born in me.

I have stood upon the Mount of Vision since, and felt the Eternal round about me. But never since has there come quite the same stirring of the heart. Then, if ever, I believe, I stood face to face with G.o.d, and was born anew of his spirit. There was, as I recall it, no sudden change of thought or of belief, except that my early crude conception, had, as it were burst into flower. There was no destruction of the old, but a rapid, wonderful unfolding. Since that time no discussion that I have heard of the proofs of G.o.d's existence has been able to shake my faith. Having once felt the presence of G.o.d's spirit, I have never lost it again for long. My most a.s.suring evidence of his existence is deeply rooted in that hour of vision in the memory of that supreme experience, and in the conviction, gained from reading and reflection, that something the same has come to all who have found G.o.d.

I am aware that it may justly be called mystical. I am not enough acquainted with philosophy to defend it from that or any other charge.

I feel that in writing of it I have overlaid it with words rather than put it clearly to your thought. But, such as it is, I have described it as carefully as I now am able to do."

Here is another doc.u.ment, even more definite in character, which, the writer being a Swiss, I translate from the French original.[28]

[28] I borrow it, with Professor Flournoy's permission, from his rich collection of psychological doc.u.ments.