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nydus/The Varieties of Religious ExperiencePublic

A philospher and psychologist surveys direct religious experiences, including healthy-mindedness, saintliness, conversion and mysticism.

Page 367 of 554
Table of Contents

Lectures XIV and XV

supernatural effects; nor among the latter know which are favors of God, and which are counterfeit operations of the demon. We have merely to collect things together without any special a priori theological system, and out of an aggregate of piecemeal judgments as to the value of this and that experience⁠—judgments in which our general philosophic prejudices, our instincts, and our common sense are our only guides⁠—decide that on the whole one type of religion is approved by its fruits, and another type condemned. “On the whole,”⁠—I fear we shall never escape complicity with that qualification, so dear to your practical man, so repugnant to your systematizer!

I also fear that as I make this frank confession, I may seem to some of you to throw our compass overboard, and to adopt caprice as our pilot. Skepticism or wayward choice, you may think, can be the only results of such a formless method as I have taken up. A few remarks in deprecation of such an opinion, and in farther explanation of the empiricist principles which I profess, may therefore appear at this point to be in place.

Abstractly, it would seem illogical to try to measure the worth of a religion’s fruits in merely human terms of value. How can you measure their worth without considering whether the God really exists who is supposed to inspire them? If he really exists, then all the conduct instituted by men to meet his wants must necessarily be a reasonable fruit of his religion⁠—it would be unreasonable only in case he did not exist. If, for instance, you were to condemn a religion of human or animal sacrifices by virtue of your subjective sentiments, and if all the while a deity were really there demanding such sacrifices, you would be making a theoretical mistake by tacitly assuming that the deity must be nonexistent; you would be setting up a theology of your own as much as if you were a scholastic philosopher.

To this extent, to the extent of disbelieving peremptorily in certain types of deity, I frankly confess that we must be theologians. If disbeliefs can be

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