Varieties of Religious Experience Part 44

Thus the divorce between scientist facts and religious facts may not necessarily be as eternal as it at first sight seems, nor the personalism and romanticism of the world, as they appeared to primitive thinking, be matters so irrevocably outgrown. The final human opinion may, in short, in some manner now impossible to foresee, revert to the more personal style, just as any path of progress may follow a spiral rather than a straight line. If this were so, the rigorously impersonal view of science might one day appear as having been a temporarily useful eccentricity rather than the definitively triumphant position which the sectarian scientist at present so confidently announces it to be.

You see now why I have been so individualistic throughout these lectures, and why I have seemed so bent on rehabilitating the element of feeling in religion and subordinating its intellectual part.

Individuality is founded in feeling; and the recesses of feeling, the darker, blinder strata of character, are the only places in the world in which we catch real fact in the making, and directly perceive how events happen, and how work is actually done.[338] Compared with this world of living individualized feelings, the world of generalized objects which the intellect contemplates is without solidity or life.

As in stereoscopic or kinetoscopic pictures seen outside the instrument, the third dimension, the movement, the vital element, are not there. We get a beautiful picture of an express train supposed to be moving, but where in the picture, as I have heard a friend say, is the energy or the fifty miles an hour?[339]

[338] Hume's criticism has banished causation from the world of physical objects, and "Science" is absolutely satisfied to define cause in terms of concomitant change-read Mach, Pearson, Ostwald. The "original" of the notion of causation is in our inner personal experience, and only there can causes in the old-fas.h.i.+oned sense be directly observed and described.

[339] When I read in a religious paper words like these: "Perhaps the best thing we can say of G.o.d is that he is THE INEVITABLE INFERENCE," I recognize the tendency to let religion evaporate in intellectual terms.

Would martyrs have sung in the flames for a mere inference, however inevitable it might be? Original religious men, like Saint Francis, Luther, Behmen, have usually been enemies of the intellect's pretension to meddle with religious things. Yet the intellect, everywhere invasive, shows everywhere its shallowing effect. See how the ancient spirit of Methodism evaporates under those wonderfully able rationalistic booklets (which every one should read) of a philosopher like Professor Bowne (The Christian Revelation, The Christian Life The Atonement: Cincinnati and New York, 1898, 1899, 1900). See the positively expulsive purpose of philosophy properly so called:--

"Religion," writes M. Vacherot (La Religion, Paris, 1869, pp. 313, 436, et pa.s.sim), "answers to a transient state or condition, not to a permanent determination of human nature, being merely an expression of that stage of the human mind which is dominated by the imagination....

Christianity has but a single possible final heir to its estate, and that is scientific philosophy."

In a still more radical vein, Professor Ribot (Psychologie des Sentiments, p. 310) describes the evaporation of religion. He sums it up in a single formula--the ever-growing predominance of the rational intellectual element, with the gradual fading out of the emotional element, this latter tending to enter into the group of purely intellectual sentiments. "Of religious sentiment properly so called, nothing survives at last save a vague respect for the unknowable x which is a last relic of the fear, and a certain attraction towards the ideal, which is a relic of the love, that characterized the earlier periods of religious growth.

To state this more simply, religion tends to turn into religious philosophy.--These are psychologically entirely different things, the one being a theoretic construction of ratiocination, whereas the other is the living work of a group of persons, or of a great inspired leader, calling into play the entire thinking and feeling organism of man."

I find the same failure to recognize that the stronghold of religion lies in individuality in attempts like those of Professor Baldwin (Mental Development, Social and Ethical Interpretations, ch. x) and Mr.

H. R. Marshall (Instinct and Reason, chaps. viii. to xii.) to make it a purely "conservative social force."

Let us agree, then, that Religion, occupying herself with personal destinies and keeping thus in contact with the only absolute realities which we know, must necessarily play an eternal part in human history.

The next thing to decide is what she reveals about those destinies, or whether indeed she reveals anything distinct enough to be considered a general message to mankind. We have done as you see, with our preliminaries, and our final summing up can now begin.

I am well aware that after all the palpitating doc.u.ments which I have quoted, and all the perspectives of emotion-inspiring inst.i.tution and belief that my previous lectures have opened, the dry a.n.a.lysis to which I now advance may appear to many of you like an anti-climax, a tapering-off and flattening out of the subject, instead of a crescendo of interest and result. I said awhile ago that the religious att.i.tude of Protestants appears poverty-stricken to the Catholic imagination.

Still more poverty-stricken, I fear, may my final summing up of the subject appear at first to some of you. On which account I pray you now to bear this point in mind, that in the present part of it I am expressly trying to reduce religion to its lowest admissible terms, to that minimum, free from individualistic excrescences, which all religions contain as their nucleus, and on which it may be hoped that all religious persons may agree. That established, we should have a result which might be small, but would at least be solid; and on it and round it the ruddier additional beliefs on which the different individuals make their venture might be grafted, and flourish as richly as you please. I shall add my own over-belief (which will be, I confess, of a somewhat pallid kind, as befits a critical philosopher), and you will, I hope, also add your over-beliefs, and we shall soon be in the varied world of concrete religious constructions once more. For the moment, let me dryly pursue the a.n.a.lytic part of the task.

Both thought and feeling are determinants of conduct, and the same conduct may be determined either by feeling or by thought. When we survey the whole field of religion, we find a great variety in the thoughts that have prevailed there; but the feelings on the one hand and the conduct on the other are almost always the same, for Stoic, Christian, and Buddhist saints are practically indistinguishable in their lives. The theories which Religion generates, being thus variable, are secondary; and if you wish to grasp her essence, you must look to the feelings and the conduct as being the more constant elements. It is between these two elements that the short circuit exists on which she carries on her princ.i.p.al business, while the ideas and symbols and other inst.i.tutions form loop-lines which may be perfections and improvements, and may even some day all be united into one harmonious system, but which are not to be regarded as organs with an indispensable function, necessary at all times for religious life to go on. This seems to me the first conclusion which we are ent.i.tled to draw from the phenomena we have pa.s.sed in review.

The next step is to characterize the feelings. To what psychological order do they belong?

The resultant outcome of them is in any case what Kant calls a "sthenic" affection, an excitement of the cheerful, expansive, "dynamogenic" order which, like any tonic, freshens our vital powers.

In almost every lecture, but especially in the lectures on Conversion and on Saintliness, we have seen how this emotion overcomes temperamental melancholy and imparts endurance to the Subject, or a zest, or a meaning, or an enchantment and glory to the common objects of life.[340] The name of "faith-state," by which Professor Leuba designates it, is a good one.[341] It is a biological as well as a psychological condition, and Tolstoy is absolutely accurate in cla.s.sing faith among the forces BY WHICH MEN LIVE.[342] The total absence of it, anhedonia,[343] means collapse.

[340] Compare, for instance, pages 200, 215, 219, 222, 244-250, 270-273.

[341] American Journal of Psychology, vii. 345.

[342] Above, p. 181.

[343] Above, p. 143.

The faith-state may hold a very minimum of intellectual content. We saw examples of this in those sudden raptures of the divine presence, or in such mystical seizures as Dr. Bucke described.[344] It may be a mere vague enthusiasm, half spiritual, half vital, a courage, and a feeling that great and wondrous things are in the air.[345]

[344] Above, p. 391.

[345] Example: Henri Perreyve writes to Gratry: "I do not know how to deal with the happiness which you aroused in me this morning. It overwhelms me; I want to DO something, yet I can do nothing and am fit for nothing.... I would fain do GREAT THINGS." Again, after an inspiring interview, he writes: "I went homewards, intoxicated with joy, hope, and strength. I wanted to feed upon my happiness in solitude far from all men. It was late; but, unheeding that, I took a mountain path and went on like a madman, looking at the heavens, regardless of earth. Suddenly an instinct made me draw hastily back --I was on the very edge of a precipice, one step more and I must have fallen. I took fright and gave up my nocturnal promenade." A. Gratry: Henri Perreyve, London, 1872, pp. 92, 89.

This primacy, in the faith-state, of vague expansive impulse over direction is well expressed in Walt Whitman's lines (Leaves of Gra.s.s, 1872, p. 190):--

"O to confront night, storms, hunger,ridicule, accidents, rebuffs, as the trees and animals do....

Dear Camerado! I confess I have urged you onward with me, and still urge you, without the least idea what is our destination Or whether we shall be victorious, or utterly quell'd and defeated."

This readiness for great things, and this sense that the world by its importance, wonderfulness, etc., is apt for their production, would seem to be the undifferentiated germ of all the higher faiths. Trust in our own dreams of ambition, or in our country's expansive destinies, and faith in the providence of G.o.d, all have their source in that onrush of our sanguine impulses, and in that sense of the exceedingness of the possible over the real.

When, however, a positive intellectual content is a.s.sociated with a faith-state, it gets invincibly stamped in upon belief,[346] and this explains the pa.s.sionate loyalty of religious persons everywhere to the minutest details of their so widely differing creeds. Taking creeds and faith-state together, as forming "religions," and treating these as purely subjective phenomena, without regard to the question of their "truth," we are obliged, on account of their extraordinary influence upon action and endurance, to cla.s.s them amongst the most important biological functions of mankind. Their stimulant and anaesthetic effect is so great that Professor Leuba, in a recent article,[347] goes so far as to say that so long as men can USE their G.o.d, they care very little who he is, or even whether he is at all. "The truth of the matter can be put," says Leuba, "in this way: G.o.d IS NOT KNOWN, HE IS NOT UNDERSTOOD; HE IS USED--sometimes as meat-purveyor, sometimes as moral support, sometimes as friend, sometimes as an object of love. If he proves himself useful, the religious consciousness asks for no more than that. Does G.o.d really exist? How does he exist? What is he?

are so many irrelevant questions. Not G.o.d, but life, more life, a larger, richer, more satisfying life, is, in the last a.n.a.lysis, the end of religion. The love of life, at any and every level of development, is the religious impulse."[348]

[346] Compare Leuba: Loc. cit., pp. 346-349.

[347] The Contents of Religious Consciousness, in The Monist, xi. 536, July 1901.

[348] Loc. cit., pp. 571, 572, abridged. See, also, this writer's extraordinarily true criticism of the notion that religion primarily seeks to solve the intellectual mystery of the world. Compare what W.

Bender says (in his Wesen der Religion, Bonn, 1888, pp. 85, 38): "Not the question about G.o.d, and not the inquiry into the origin and purpose of the world is religion, but the question about Man. All religious views of life are anthropocentric." "Religion is that activity of the human impulse towards self-preservation by means of which Man seeks to carry his essential vital purposes through against the adverse pressure of the world by raising himself freely towards the world's ordering and governing powers when the limits of his own strength are reached." The whole book is little more than a development of these words.

At this purely subjective rating, therefore, Religion must be considered vindicated in a certain way from the attacks of her critics.

It would seem that she cannot be a mere anachronism and survival, but must exert a permanent function, whether she be with or without intellectual content, and whether, if she have any, it be true or false.

We must next pa.s.s beyond the point of view of merely subjective utility, and make inquiry into the intellectual content itself.

First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously?

And second, ought we to consider the testimony true?

I will take up the first question first, and answer it immediately in the affirmative. The warring G.o.ds and formulas of the various religions do indeed cancel each other, but there is a certain uniform deliverance in which religions all appear to meet. It consists of two parts:--

1. An uneasiness; and

2. Its solution.

1. The uneasiness, reduced to its simplest terms, is a sense that there is SOMETHING WRONG ABOUT US as we naturally stand.

2. The solution is a sense that WE ARE SAVED FROM THE WRONGNESS by making proper connection with the higher powers.

In those more developed minds which alone we are studying, the wrongness takes a moral character, and the salvation takes a mystical tinge. I think we shall keep well within the limits of what is common to all such minds if we formulate the essence of their religious experience in terms like these:--

The individual, so far as he suffers from his wrongness and criticises it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. Along with the wrong part there is thus a better part of him, even though it may be but a most helpless germ. With which part he should identify his real being is by no means obvious at this stage; but when stage 2 (the stage of solution or salvation) arrives,[349] the man identifies his real being with the germinal higher part of himself; and does so in the following way. He becomes conscious that this higher part is conterminous and continuous with a MORE of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with, and in a fas.h.i.+on get on board of and save himself when all his lower being has gone to pieces in the wreck.

[349] Remember that for some men it arrives suddenly, for others gradually, whilst others again practically enjoy it all their life.