e
is unquestionably an introduction? Many would answer unhesitatingly,
yes. They would argue that what are called the religious feelings, are
normal social feelings exploited in the interests of the religious idea.
They would deny that there is any such thing as a religious quality of
mind. Any mental quality may be directed to a religious end, but all may
find complete expression and satisfaction in a non-religious social
life. This is the real question at issue, and yet Professor James never
once, in the whole of his 500 pages, addresses himself to it.

Apart from sex, there is the important question of the relation between
abnormal and morbid nervous states and religious illumination. How far
has the one been mistaken for the other? To what extent have people
accepted the outcome of pathological conditions as proofs of intercourse
with an unseen spiritual world? There is no doubt that among uncivilised
people this is usually, if not invariably, the case. And our knowledge
of the relations between the nervous system and mental states--imperfect
as it still is--is so recent, that it is not surprising that fasting,
self-torture, solitary meditation, etc., because of the states of mind
to which they give rise, have been universally valued as aids to the
religious life. Dr. D. G. Brinton says:--

"When I say that all religions depend for their origin and continuation
directly upon inspiration, I state an historic fact. It may be known
under other names, of credit or discredit, as mysticism, ecstasy,
rhapsody, demoniac possession, the divine afflatus, the gnosis, or, in
its latest christening, 'cosmic consciousness.' All are but expressions
of a belief that knowledge arises, words are uttered or actions
performed not through conscious ideation or reflective purpose, but
through the promptings of a power above or beyond the individual
mind."[3]

The connection between very many, at least, of these inspirational moods
and pathological states is too obvious to be ignored. Professor James
admits that "we cannot possibly ignore these pathological aspects of the
subject." His notice of them, however, reminds one of the preacher who
advised his hearers to look a certain difficulty boldly in the face--and
pass on. No serious attempt is made to deal with them. A huge mass of
"religious experiences" is thrown at the reader's head without any
adequate explanation. It is a glorified revival meeting in an expensive
volume. The testi