Summary - H573/01 Philosophy of Religion - Religious Experience
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H573/01 Philosophy of Religion
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OCR
Notes covering the H573/01 Philosophy of Religion topic of Religious Experience, with explanation and notes covering all the necessary content for the exams.
Differing types of religious experience:
o There is an infinite number of different religious experiences, and they are generally
classified in their results.
1. Most experiences are said to be mystical. This means that the recipient
feels a sense of “union” with the divine.
2. Many are classified as “prayer” experiences. This refers to those
experiences that are brought about through meditation and prayer.
3. The effects can sometimes be permanent and life – changing. Often
classified as “conversion” experiences.
Numinosity:
often those who claim to have had a religious experience refer to a sense of being in the
presence of an awesome power (think walking into a church, being on top of a mountain).
While some see this as a “feature”, others (C.S. Evans) see it as a “type” in its own right, and
an individual category.
Rudolph Otto (1869 – 1937):
o “The Idea of the Holy” – book where Otto first coined the term “numinous”, meaning
in the presence of an awesome power.
o Philosophically, he said that religion must derive from a being that is totally separate
from the world, but it is in the presence of such a being that numinosity is
experienced.
o However, some scholars are against this because if you have the notion of God being
separate from mankind it contradicts the Christian belief that God is a personal
being.
Martin Buber (1878 – 1965):
o Buber stressed the existence of a “personal relationship” that can exist regardless of
the numinous.
o This can be formed at 2 levels:
I-It: viewing people and things simply as a phenomenon (just as “things”).
I-Thou: taking a relationship further by “probing deeper”.
o This, says Buber, is a truly personal relationship.
o Buber says that God is the “Eternal Thou” and can reveal Himself to man on a
personal level, which leads the human to a special religious experience of life.
I.e., contact with God through other people and nature.
Soren Kierkegaard (1813 – 1855):
o Kierkegaard’s work supported Buber but looked at faith.
o Kierkegaard saw faith as a miracle, and he said that the only way in which God could
be “known” by an individual was through a “leap of faith”.
o Faith arose through human experience which could include religious experience.
o Both are basically saying “knowledge of God could be different for each individual”
and any such knowledge would depend on:
1. The personal level of faith – e.g., someone with a certain amount of
theological understanding or someone led by “blind faith”.
2. The personal denomination of faith – e.g., a Muslim or a Jew.
3. The “type” of faith – e.g., a devout Catholic, or a nominal Catholic who
only attends weddings or funerals.
, Dillon Precious Religious Experience
William James (1842 – 1910):
James recognised the term mystical is used in a variety of contexts which could lead to
ambiguity.
In his book The Varieties of Religious Experiences (1902) he offered four characteristics
which he claimed would enable us to identify mystical experiences, which are:
o Ineffability – the idea that an experience cannot be properly described. It is beyond
proper description. No description can be given in words.
o Noetic quality – the idea that an experience imparts or reveals knowledge. The
ineffable mystical experience is not just feelings, it gives the mystic a deep and direct
knowledge of God.
o Transient – the experience is a temporary one that cannot be sustained, although its
effects may last a long time. It can develop and deepen with each subsequent
experience.
o Passivity – the experience is not initiated by the mystic but rather they have a sense
that something is acting upon them. There is a sense that while undergoing the
experience one “loses control” to a more powerful being and is overwhelmed. The
effects of this loss of control include:
Individuals assuming entirely different personalities, writing or drawing
certain prophetic visions or messages with the opposite hand to usual, or
speaking in a completely different voice or language.
So, while people may think that they control the experiences, they are
beyond human control.
James draws on his knowledge of psychology and neurology in accepting that religious
experiences are “psychological phenomena” that occur in our brains.
The “Fruits”:
o James recognised that there were 4 “Fruits” of religious experiences:
1. A desire to Surrender to Ideal Power.
2. A feeling of Elation or Freedom as we move from feeling of dependency.
3. There is a shift to a feeling of Love.
4. An awareness of an Ideal Power.
o James argues that these experiences may well have supernatural element as well as
a physical element.
James’ Conclusions:
Empiricism: he’s committed to an empirical approach and produces empirical evidence of
the effects of religious experience.
o He suggests a reality beyond what we see and hear.
o To those who may argue that he is just interpreting data, James argues that we
interpret all our experiences.
Pluralism: when James researched experiences in different faiths, he concluded that they
were similar.
o People may be experiencing the ultimate reality, which is then interpreted into the
“second hand” religious belief structure that is most familiar with them.
Pragmatism: this concept is vital to an understanding of James’ work. As a pragmatist James
believed that the truth was not fixed and that what is true whatever has great value for us.
o Observing the effects of religious experience, we must conclude that there is truth
to be found in religion.
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