The Varieties of Religious Experience — William James

p. 164times is hard for our imagination — they seem too much like mere museum specimens. Yet there is no tooth in any one of those museum -skulls that did not daily through long years of the foretime hold fast to the body struggling in despair of some fated living victim. Forms of horror just as dreadful to their victims, if on a smaller spatial scale, fill the world about us to-day.

Here on our very hearths and in our gardens the infernal cat plays with the panting mouse, or holds the hot bird fluttering in her jaws.

Crocodiles and rattlesnakes and pythons are at this moment vessels of life as real as we are ; their loathsome existence fills every minute of every day that drags its length along ; and whenever they or other wild beasts clutch their living prey, the deadly horror which an agitated melancholiac feels is the literally right reaction on the situation.^ It may indeed be that no religious reconciHation with the absolute totality of things is possible.

Some evils,' indeed, are ministerial to higher forms of good ; but it 1 Example : " It was about eleven o'clock at night . • . but I strolled on still with the people. . • . Suddenly upon the left side of our road, a crackling was heard among the bushes ; all of us were alarmed, and in an instant a tiger, rushing out of the jungle, pounced upon the one of the party that was foremost, and carried him oif in the twinkling of an eye.

The rush of the animal, and the crush of the poor victim's bones in his mouth, and his last cry of distress, ' Ho hai ! ' involuntarily reechoed by all of us, was over in three seconds ; and then I know not what happened till I returned to my senses, when I found myself and companions lying down on the ground as if prepared to be devoured by our enemy, the sovereign of the forest.

I find my pen incapable of describing the terror of that dreadful moment. Our limbs stiffened, our power of speech ceased, and our hearts beat violently, and only a whisper of the same ' Ho hai ! ' was heard from us. In this state we crept on all fours for some distance back, and then ran for life with the speed of an Arab horse for about half an hour, and fortunately happened to come to a small village. . . .

After this every one of us was attacked with fever, attended with shivering, in which deplorable state we remained till morning." — Autobiography of LutfuUab, a Mohammedan Gentleman, Leipzig, 1857, p. 112.

p. 165may be that there are forms of evil so extreme as to enter into no good system whatsoever, and that, in respect of such evil, dumb submission or neglect to notice is the only practical resource. This question must confront us on a later day.

But provisionally, and as a mere matter of program and method, since the evil facts are as genuine parts of nature as the good ones, the philosophic presumption should be that they have some rational significance, and that systematic healthy-mindedness, failing as it does to accord to sorrow, pain, and death any positive and active attention whatever, is formally less complete than systems that try at least to include these elements in their scope.

The completest religions would therefore seem to be \ those in which the pessimistic elements areHGiest developed. Buddhism, of course, and Christianity are the best known to us of these. They are essentially religions of deliverance : the man must die to an unreal life before he can be born into the r^al life. In my next lecture, I will try to discuss some of the psychological conditions of this second birth.

Fortunately from now onward we shall have to deal with more cheerful subjects than those which we have recently been dwelling on.

LECTURE VIII THE DIVIDED SELF, AND THE PROCESS OF ITS UNIFICATION THE last lecture was a painful one, dealing as it did with evil as a pervasive element of the world we live in.

At the close of it we were brought into full view of the contrast between the two ways of looking at life which are characteristic respectively of what we called the healthy-minded, who need to be born only once, and of the sick souls, who must be twice-born in order to be happy. The result is two different conceptions of the universe of our experience.

In the religion of the once-born the world is a sort of rectilinear or one-storied affair, whose accounts are kept in one denomination, whose parts have just the values which naturally they appear to have, and of which a simple algebraic sum of pluses and minuses will give the total worth. Happiness and religious peace consist in living on the plus side of the account.

In the rehgion of the twiceborn, on the other hand, the world is a double-storied mystery. Peace cannot be reached by the simple addition of pluses and elimination of minuses from life. Natural good is not simply insufficient in amount and transient, there lurks a falsity in its very being. Cancelled as it all is by death if not by earHer enemies, it gives no final balance, and can never be the thing intended for our lasting worship.

It keeps us from our real good, rather; and renunciation and despair of it are our first step in the direction of the truth. There are two lives, the nat-