The Varieties of Religious Experience (Complete Edition). William James
so much from one age of the world, from one system of thought, and from one individual to another, that you may insist either on the dread and the submission, or on the peace and the freedom as the essence of the matter, and still remain materially within the limits of the truth. The constitutionally sombre and the constitutionally sanguine onlooker are bound to emphasize opposite aspects of what lies before their eyes.
The constitutionally sombre religious person makes even of his religious peace a very sober thing. Danger still hovers in the air about it. Flexion and contraction are not wholly checked. It were sparrowlike and childish after our deliverance to explode into twittering laughter and caper-cutting, and utterly to forget the imminent hawk on bough. Lie low, rather, lie low; for you are in the hands of a living God. In the Book of Job, for example, the impotence of man and the omnipotence of God is the exclusive burden of its author's mind. "It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" There is an astringent relish about the truth of this conviction which some men can feel, and which for them is as near an approach as can be made to the feeling of religious joy.
"In Job," says that coldly truthful writer, the author of Mark Rutherford, "God reminds us that man is not the measure of his creation. The world is immense, constructed on no plan or theory which the intellect of man can grasp. It is transcendent everywhere. This is the burden of every verse, and is the secret, if there be one, of the poem. Sufficient or insufficient, there is nothing more. … God is great, we know not his ways. He takes from us all we have, but yet if we possess our souls in patience, we may pass the valley of the shadow, and come out in sunlight again. We may or we may not! … What more have we to say now than God said from the whirlwind over two thousand five hundred years ago?"9
If we turn to the sanguine onlooker, on the other hand, we find that deliverance is felt as incomplete unless the burden be altogether overcome and the danger forgotten. Such onlookers give us definitions that seem to the sombre minds of whom we have just been speaking to leave out all the solemnity that makes religious peace so different from merely animal joys. In the opinion of some writers an attitude might be called religious, though no touch were left in it of sacrifice or submission, no tendency to flexion, no bowing of the head. Any "habitual and regulated admiration," says Professor J. R. Seeley,10 "is worthy to be called a religion"; and accordingly he thinks that our Music, our Science, and our so-called 'Civilization,' as these things are now organized and admiringly believed in, form the more genuine religions of our time. Certainly the unhesitating and unreasoning way in which we feel that we must inflict our civilization upon 'lower' races, by means of Hotchkiss guns, etc., reminds one of nothing so much as of the early spirit of Islam spreading its religion by the sword.
In my last lecture I quoted to you the ultra-radical opinion of Mr. Havelock Ellis, that laughter of any sort may be considered a religious exercise, for it bears witness to the soul's emancipation. I quoted this opinion in order to deny its adequacy. But we must now settle our scores more carefully with this whole optimistic way of thinking. It is far too complex to be decided off-hand. I propose accordingly that we make of religious optimism the theme of the next two lectures.
1. Example: "I have had much comfort lately in meditating on the passages which show the personality of the Holy Ghost, and his distinctness from the Father and the Son. It is a subject that requires searching into to find out, but, when realized, gives one so much more true and lively a sense of the fullness of the Godhead, and its work in us and to us, than when only thinking of the Spirit in its effect on us." Augustus Hare: Memorials, i. 244, Maria Hare to Lucy H. Hare.
2. Symposium, Jowett, 1871, i. 527.
3. 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.
4. Journal of the S. P. R., February, 1895, p. 26.
5. E. Gurney: Phantasms of the Living, i. 384.
6. Pensées d'un Solitaire, p. 66.
7. Letters of Lowell, i. 75.
8. I borrow it, with Professor Flournoy's permission, from his rich collection of psychological documents.
9. Mark Rutherford's Deliverance, London, 1885, pp. 196, 198.
10. In his book (too little read, I fear), Natural Religion, 3d edition. Boston, 1886, pp. 91, 122.
Lectures IV and V
The Religion of Healthy-Mindedness
If we were to ask the question: 'What is human life's chief concern?' one of the answers we should receive would be: 'It is happiness.' How to gain, how to keep, how to recover happiness, is in fact for most men at all times the secret motive of all they do, and of all they are willing to endure. The hedonistic school in ethics deduces the moral life wholly from the experiences of happiness and unhappiness which different kinds of conduct bring; and, even more in the religious life than in the moral life, happiness and unhappiness seem to be the poles round which the interest revolves. We need not go so far as to say with the author whom I lately quoted that any persistent enthusiasm is, as such, religion, nor need we call mere laughter a religious exercise; but we must admit that any persistent enjoyment may produce the sort of religion which consists in a grateful admiration of the gift of so happy an existence; and we must also acknowledge that the more complex ways of experiencing religion are new manners of producing happiness, wonderful inner paths to a supernatural kind of happiness, when the first gift of natural existence is unhappy, as it so often proves itself to be.
With such relations between religion and happiness, it is perhaps not surprising that men come to regard the happiness which a religious belief affords as a proof of its truth. If a creed makes a man feel happy, he almost inevitably adopts it. Such a belief ought to be true; therefore it is true—such, rightly or wrongly, is one of the 'immediate inferences' of the religious logic used by ordinary men.
"The near presence of God's spirit," says a German writer,1"may be experienced in its reality—indeed only experienced. And the mark by which the spirit's existence and nearness are made irrefutably clear to those who have ever had the experience is the utterly incomparable feeling of happiness which is connected with the nearness, and which is therefore not only a possible and altogether proper feeling for us to have here below, but is the best and most indispensable proof of God's reality. No other proof is equally convincing, and therefore happiness is the point from which every efficacious new theology should start."
In the hour immediately before us, I shall invite you to consider the simpler kinds of religious happiness, leaving the more complex sorts to be treated on a later day.
In many persons, happiness is congenital and irreclaimable. 'Cosmic emotion' inevitably takes in them the form of enthusiasm and freedom. I speak not only of those who are animally happy. I mean those who, when unhappiness is offered or proposed to them, positively refuse to feel it, as if it were something mean and wrong. We find such persons in every age, passionately flinging themselves upon their sense of the goodness of life, in spite of the hardships of their own condition, and in spite of the sinister theologies into which they may be born. From the outset their religion is one of union