The Varieties of Religious Experience: A Study in Human Nature. William James
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Название: The Varieties of Religious Experience: A Study in Human Nature
Автор: William James
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Another informant writes:—
“Quite early in the night I was awakened.... I felt as if I had been aroused intentionally, and at first thought some one was breaking into the house.... I then turned on my side to go to sleep again, and immediately felt a consciousness of a presence in the room, and singular to state, it was not the consciousness of a live person, but of a spiritual presence. This may provoke a smile, but I can only tell you the facts as they occurred to me. I do not know how to better describe my sensations than by simply stating that I felt a consciousness of a spiritual presence.... I felt also at the same time a strong feeling of superstitious dread, as if something strange and fearful were about to happen.”26
Professor Flournoy of Geneva gives me the following testimony of a friend of his, a lady, who has the gift of automatic or involuntary writing:—
“Whenever I practice automatic writing, what makes me feel that it is not due to a subconscious self is the feeling I always have of a foreign presence, external to my body. It is sometimes so definitely characterized that I could point to its exact position. This impression of presence is impossible to describe. It varies in intensity and clearness according to the personality from whom the writing professes to come. If it is some one whom I love, I feel it immediately, before any writing has come. My heart seems to recognize it.”
In an earlier book of mine I have cited at full length a curious case of presence felt by a blind man. The presence was that of the figure of a gray-bearded man dressed in a pepper and salt suit, squeezing himself under the crack of the door and moving across the floor of the room towards a sofa. The blind subject of this quasi-hallucination is an exceptionally intelligent reporter. He is entirely without internal visual imagery and cannot represent light or colors to himself, and is positive that his other senses, hearing, etc., were not involved in this false perception. It seems to have been an abstract conception rather, with the feelings of reality and spatial outwardness directly attached to it—in other words, a fully objectified and exteriorized idea.
Such cases, taken along with others which would be too tedious for quotation, seem sufficiently to prove the existence in our mental machinery of a sense of present reality more diffused and general than that which our special senses yield. For the psychologists the tracing of the organic seat of such a feeling would form a pretty problem—nothing could be more natural than to connect it with the muscular sense, with the feeling that our muscles were innervating themselves for action. Whatsoever thus innervated our activity, or “made our flesh creep,”—our senses are what do so oftenest,—might then appear real and present, even though it were but an abstract idea. But with such vague conjectures we have no concern at present, for our interest lies with the faculty rather than with its organic seat.
Like all positive affections of consciousness, the sense of reality has its negative counterpart in the shape of a feeling of unreality by which persons may be haunted, and of which one sometimes hears complaint:—
“When I reflect on the fact that I have made my appearance by accident upon a globe itself whirled through space as the sport of the catastrophes of the heavens,” says Madame Ackermann; “when I see myself surrounded by beings as ephemeral and incomprehensible as I am myself, and all excitedly pursuing pure chimeras, I experience a strange feeling of being in a dream. It seems to me as if I have loved and suffered and that erelong I shall die, in a dream. My last word will be, ‘I have been dreaming.’ ”27
In another lecture we shall see how in morbid melancholy this sense of the unreality of things may become a carking pain, and even lead to suicide.
We may now lay it down as certain that in the distinctively religious sphere of experience, many persons (how many we cannot tell) possess the objects of their belief, not in the form of mere conceptions which their intellect accepts as true, but rather in the form of quasi-sensible realities directly apprehended. As his sense of the real presence of these objects fluctuates, so the believer alternates between warmth and coldness in his faith. Other examples will bring this home to one better than abstract description, so I proceed immediately to cite some. The first example is a negative one, deploring the loss of the sense in question. I have extracted it from an account given me by a scientific man of my acquaintance, of his religious life. It seems to me to show clearly that the feeling of reality may be something more like a sensation than an intellectual operation properly so-called.
“Between twenty and thirty I gradually became more and more agnostic and irreligious, yet I cannot say that I ever lost that ‘indefinite consciousness’ which Herbert Spencer describes so well, of an Absolute Reality behind phenomena. For me this Reality was not the pure Unknowable of Spencer's philosophy, for although I had ceased my childish prayers to God, and never prayed to It in a formal manner, yet my more recent experience shows me to have been in a relation to It which practically was the same thing as prayer. Whenever I had any trouble, especially when I had conflict with other people, either domestically or in the way of business, or when I was depressed in spirits or anxious about affairs, I now recognize that I used to fall back for support upon this curious relation I felt myself to be in to this fundamental cosmical It. It was on my side, or I was on Its side, however you please to term it, in the particular trouble, and it always strengthened me and seemed to give me endless vitality to feel its underlying and supporting presence. In fact, it was an unfailing fountain of living justice, truth, and strength, to which I instinctively turned at times of weakness, and it always brought me out. I know now that it was a personal relation I was in to it, because of late years the power of communicating with it has left me, and I am conscious of a perfectly definite loss. I used never to fail to find it when I turned to it. Then came a set of years when sometimes I found it, and then again I would be wholly unable to make connection with it. I remember many occasions on which at night in bed, I would be unable to get to sleep on account of worry. I turned this way and that in the darkness, and groped mentally for the familiar sense of that higher mind of my mind which had always seemed to be close at hand as it were, closing the passage, and yielding support, but there was no electric current. A blank was there instead of It: I couldn't find anything. Now, at the age of nearly fifty, my power of getting into connection with it has entirely left me; and I have to confess that a great help has gone out of my life. Life has become curiously dead and indifferent; and I can now see that my old experience was probably exactly the same thing as the prayers of the orthodox, only I did not call them by that name. What I have spoken of as ‘It’ was practically not Spencer's Unknowable, but just my own instinctive and individual God, whom I relied upon for higher sympathy, but whom somehow I have lost.”
Nothing is more common in the pages of religious biography than the way in which seasons of lively and of difficult faith are described as alternating. Probably every religious person has the recollection of particular crises in which a directer vision of the truth, a direct perception, perhaps, of a living God's existence, swept in and overwhelmed the languor of the more ordinary belief. In James Russell Lowell's correspondence there is a brief memorandum СКАЧАТЬ
Journal of the S. P. R., February, 1895, p. 26.
E. Gurney: Phantasms of the Living, i. 384.
Pensées d'un Solitaire, p. 66.