Page:The varieties of religious experience, a study in human nature.djvu/525

From Wikisource
Jump to navigation Jump to search
This page has been validated.
CONCLUSIONS
509

It seems to me that all the phenomena are accurately describable in these very simple general terms.[1] They allow for the divided self and the struggle; they involve the change of personal centre and the surrender of the lower self; they express the appearance of exteriority of the helping power and yet account for our sense of union with it;[2] and they fully justify our feelings of security and joy. There is probably no autobiographic document, among all those which I have quoted, to which the description will not well apply. One need only add such specific details as will adapt it to various theologies and various personal temperaments, and one will then have the various experiences reconstructed in their individual forms.

So far, however, as this analysis goes, the experiences are only psychological phenomena. They possess, it is true, enormous biological worth. Spiritual strength really increases in the subject when he has them, a new life opens for him, and they seem to him a place of conflux where the forces of two universes meet; and yet this may be nothing but his subjective way of feeling things, a mood of his own fancy, in spite of the effects produced. I now turn to my second question: What is the objective 'truth' of their content?[3]

The part of the content concerning which the question

  1. The practical difficulties are: 1, to 'realize the reality' of one's higher part; 2, to identify one's self with it exclusively; and 3, to identify it with all the rest of ideal being.
  2. "When mystical activity is at its height, we find consciousness possessed by the sense of a being at once excessive and identical with the self: great enough to be God; interior enough to be me. The 'objectivity' of it ought in that case to be called excessivity, rather, or exceedingness." Récéjac: Essai sur les fondements de la conscience mystique, 1897, p. 46.
  3. The word 'truth' is here taken to mean something additional to bare value for life, although the natural propensity of man is to believe that whatever has great value for life is thereby certified as true.