The Varieties of Religious Experience (Paperback)

This book is a microcosm, though. James touches on so many matters of religion and, indeed, life and philosophy overall that the book makes valuable reading for anyone interested in humans generally.

He talks, of necessity, quite a bit about the subconscious, which had just recently been "invented," showing that profound religious experiences comes from there, though that doesn't mean that they're not of divine origin: perhaps it's our subconscious self that connects to God.

James then analyzes these experiences from the pragmatic point of view of, Are these experiences healthy? What are their "fruits"?

But there are no ultimate "Answers" of the kind you find suggested in other works of philosophy or theology. Despite some heady speculation towards the end, James sticks to the facts, and never expects his audience to accept anything unproven.

Especially interesting, I thought, were the descriptions of "conversion," a two-fold experience consisting of spiritual crisis and of release from that crisis and the reaching of a profound state of surety and, usually, happiness. Besides many others, he describes the conversion processes of John Bunyan (a schizophrenic) and Leo Tolstoy. James makes the very interesting comparison of the process (nowadays called "being born again") with the natural process of adolescence, and speculates that conversion crisis, as encouraged by the Protestant churches, is perhaps one of the healthiest and safest ways of attaining adulthood.

Also fascinating is James' description of "the Healthy-minded Individual," who is born with a trusting assurance of God's loving presence, and who never goes through any crisis of conversion because he doesn't need to. I myself would doubt the existence of these lucky people, but then I recalled a person (my children's teacher) who is always cheerful, energetic, and kind, and who I sincerely believe has never lost her temper or been anything more than necessarily stern with her students, parents, and other teachers. She has a profound, almost instinctive, faith in God. That for me is living proof of the veracity of James' categories and conclusions.

And James' own almost chivalrous kindness, honesty, and respect for us, his audience make me feel that he himself, whether "once-" or "twice-born," had reached that higher level of morality and happiness; it made reading this book a profound and inspiring experience.

Oddly, the preface (by Martin E. Marty) of the version of "Varieties" that I have (Penguin) does not mention the following, found in the preface to the William James volume of the "Great Books" series:

"James had been concerned with religion from an empirical point of view as early as 1869, when he had noted in a review the 'anomalous' and 'discreditable' attitude of a so-called enlightened society toward psychical phenomena. To ascertain the appropriate 'stall or pigeonhole' for these 'wild facts,' he helped organize the American Society for Psychical Research in 1884. Two years later he was invited to give the Gifford Lectures on Natural Religion at the University of Edinburgh.

"On a vacation climb in the Adirondacks in 1898, James underwent a variety of religious experience: 'It seemed as if the Gods of all the nature-mythologies were holding an indescribable meeting in my breast with the moral Gods of the inner life....Doubtless in more ways than one, things in the Edinburgh lectures will be traceable to it,' he wrote his wife. The climb, however, overtaxed his heart, which would not have impaired his health if he had not essayed the Adirondacks the following summer and lost his way. There followed two years of complete collapse. Thus the Gifford Lectures were not finished until 1902, when they were also published in book form as 'The Varieties of Religious Experience.'"

Why such an emphasis upon the individual? Because, as James states, the pivot around which the religious life revolves "is the interest of the individual in his private personal destiny." All proper "religion" by such a definition must consist in an individual experiencing connection with that which he considers to be the higher power(s). In fact, at one point James states that "prayer is real religion." And further, "Wherever this interior prayer is lacking, there is no religion; wherever, on the other hand, this prayer rises and stirs the soul, even in the absence of forms or of doctrines, we have living religion." A thought-provoking principle.

You will never appease your hunger by staring at a menu. You have to actually open your mouth and "experience" the eating of some food. Similarly, we can only learn about religious experience by recounting the experiences of those who've done some profound religious eating (so to say). This is James' method. He renounces the ambition to be coercive in his arguments (this is not an apologetic work) and simply focuses on "rehabilitating the element of feeling in religion and subordinating its intellectual part." He does this by the examination of diverse case histories.

And he uses the "extremer examples" because these yield the profounder information. He called these types "theopathic" characters; those who tend to display excess of devotion. His reasoning is thus: "To learn the secrets of any science, we go to expert specialists, even though they may be eccentric persons, and not to commonplace pupils. We combine what they tell us with the rest of our wisdom, and form our final judgment independently."

Concerning this "final judgment" I found the following principle in the lecture entitled "Mysticism" to be particular liberating. As regards the extremely theopathic: "No authority emanates from them which should make it a duty for those who stand outside of them to accept their revelations uncritically." A good word to hide in your heart against the next time some well-intentioned saint feels that their eccentricities should be yours.

To be honest, I found the lecture entitled "Philosophy" to be fairly technical and daunting, but such criticism I charge to my own lack of knowledge in this area rather than to any deficiency in the book itself. Upon closing its covers, I was a satiated bee. The book is total nectar.