Part 45 (1/2)

It seems to me that all the phenomena are accurately describable in these very simple general terms.[350] 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;[351] and they fully justify our feelings of security and joy.

There is probably no autobiographic doc.u.ment, 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.

[350] 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.

[351] ”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 G.o.d; interior enough to be ME. The ”objectivity” of it ought in that case to be called EXCESSIVITY, rather, or exceedingness.” ReCeJac: Essai sur les fondements de la conscience mystique, 1897, p. 46.

So far, however, as this a.n.a.lysis 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?[352]

[352] 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.

The part of the content concerning which the question of truth most pertinently arises is that ”MORE of the same quality” with which our own higher self appears in the experience to come into harmonious working relation. Is such a ”more” merely our own notion, or does it really exist? If so, in what shape does it exist? Does it act, as well as exist? And in what form should we conceive of that ”union”

with it of which religious geniuses are so convinced?

It is in answering these questions that the various theologies perform their theoretic work, and that their divergencies most come to light.

They all agree that the ”more” really exists; though some of them hold it to exist in the shape of a personal G.o.d or G.o.ds, while others are satisfied to conceive it as a stream of ideal tendency embedded in the eternal structure of the world. They all agree, moreover, that it acts as well as exists, and that something really is effected for the better when you throw your life into its hands. It is when they treat of the experience of ”union” with it that their speculative differences appear most clearly. Over this point pantheism and theism, nature and second birth, works and grace and karma, immortality and reincarnation, rationalism and mysticism, carry on inveterate disputes.

At the end of my lecture on Philosophy[353] I held out the notion that an impartial science of religions might sift out from the midst of their discrepancies a common body of doctrine which she might also formulate in terms to which {501} physical science need not object.

This, I said, she might adopt as her own reconciling hypothesis, and recommend it for general belief. I also said that in my last lecture I should have to try my own hand at framing such an hypothesis.

[353] Above, p. 445.

The time has now come for this attempt. Who says ”hypothesis”

renounces the ambition to be coercive in his arguments. The most I can do is, accordingly, to offer something that may fit the facts so easily that your scientific logic will find no plausible pretext for vetoing your impulse to welcome it as true.

The ”more,” as we called it, and the meaning of our ”union” with it, form the nucleus of our inquiry. Into what definite description can these words be translated, and for what definite facts do they stand?

It would never do for us to place ourselves offhand at the position of a particular theology, the Christian theology, for example, and proceed immediately to define the ”more” as Jehovah, and the ”union” as his imputation to us of the righteousness of Christ. That would be unfair to other religions, and, from our present standpoint at least, would be an over-belief.

We must begin by using less particularized terms; and, since one of the duties of the science of religions is to keep religion in connection with the rest of science, we shall do well to seek first of all a way of describing the ”more,” which psychologists may also recognize as real. The subconscious self is nowadays a well-accredited psychological ent.i.ty; and I believe that in it we have exactly the mediating term required. Apart from all religious considerations, there is actually and literally more life in our total soul than we are at any time aware of. The exploration of the transmarginal field has hardly yet been seriously undertaken, but what Mr. Myers said in 1892 in his essay on the Subliminal Consciousness[354] is as true as when it was first written: ”Each of us is in reality an abiding psychical ent.i.ty far more extensive than he knows--an individuality which can never express itself completely through any corporeal manifestation.

The Self manifests through the organism; but there is always some part of the Self unmanifested; and always, as it seems, some power of organic expression in abeyance or reserve.”[355] Much of the content of this larger background against which our conscious being stands out in relief is insignificant. Imperfect memories, silly jingles, inhibitive timidities, ”dissolutive” phenomena of various sorts, as Myers calls them, enters into it for a large part. But in it many of the performances of genius seem also to have their origin; and in our study of conversion, of mystical experiences, and of prayer, we have seen how striking a part invasions from this region play in the religious life.

[354] Proceedings of the Society for Psychical Research, vol. vii. p.

305. For a full statement of Mr. Myers's views, I may refer to his posthumous work, ”Human Personality in the Light of Recent Research,”

which is already announced by Messrs. Longmans, Green & Co. as being in press. Mr. Myers for the first time proposed as a general psychological problem the exploration of the subliminal region of consciousness throughout its whole extent, and made the first methodical steps in its topography by treating as a natural series a ma.s.s of subliminal facts. .h.i.therto considered only as curious isolated facts and subjecting them to a systematized nomenclature. How important this exploration will prove, future work upon the path which Myers has opened can alone show. compare my paper: ”Frederic Myers's services to Psychology,” in the said Proceedings, part xlii., May, 1901.

[355] Compare the inventory given above on pp. 472-4, and also what is said of the subconscious self on pp. 228-231, 235-236.

Let me then propose, as an hypothesis, that whatever it may be on its FARTHER side, the ”more” with which in religious experience we feel ourselves connected is on its. .h.i.tHER side the subconscious continuation of our conscious life. Starting thus with a recognized psychological fact as our basis, we seem to preserve a contact with ”science” which the ordinary theologian lacks. At the same time the theologian's contention that the religious man is moved by an external power is vindicated, for it is one of the peculiarities of invasions from the subconscious region to take on objective appearances, and to suggest to the Subject an external control. In the religious life the control is felt as ”higher”; but since on our hypothesis it is primarily the higher faculties of our own hidden mind which are controlling, the sense of union with the power beyond us is a sense of something, not merely apparently, but literally true.

This doorway into the subject seems to me the best one for a science of religions, for it mediates between a number of different points of view. Yet it is only a doorway, and difficulties present themselves as soon as we step through it, and ask how far our transmarginal consciousness carries us if we follow it on its remoter side. Here the over-beliefs begin: here mysticism and the conversion-rapture and Vedantism and transcendental idealism bring in their monistic interpretations[356] and tell us that the finite self rejoins the absolute self, for it was always one with G.o.d and identical with the soul of the world.[357] Here the prophets of all the different religions come with their visions, voices, raptures, and other openings, supposed by each to authenticate his own peculiar faith.

[356] Compare above, pp. 410 ff.