The book is at times rather too technical and is laboured. However
the author does systematically pursue the study of the concept of
Religious Experience, and deals with objections to the reality of
these experiences. The purpose of the book is to explore whether it
is possible to prove Religion, and specifically the existence of God
from the argument of religious experience. The author admits that
it is difficult, but concludes that no one religious experience is
proof of God, but the cumulative evidence from these experiences,
is sufficient to prove the presence of the transcendent.
The book begins with two chapters trying to lay the groundwork of
the approach to religious experience that is most helpful. It recognises
that a "cognitive" approach does not do the subject justice, as there
is somewhat of a dichotomy between cognition and experience. Cognitive
and literal approaches will explain experiences in a variety of ways
including, an emotive function to produce moral behaviour, and as
metaphors. However the author dismisses these as using the wrong methods
to explore experience.
Experience is defined as "a datable mental event which is
undergone by a subject and of which the subject is to some extent
aware" (p19) and "experiences do not take place in a vacuum, but are
the product of interaction with other experiences, beliefs, the environment
and the subjects "sets"" (p20). (The set is the person, emotions,
senses etc.) So this definition suggests that no experiences are isolated,
but each new one draws on the previous, and certainly is interpreted
in the light of other experiences. She also quotes Swinburne R. (The
Existence of God, Oxford, Clarendon Press 1979, p243) who defines
it as "an experience which seems (epistemically) to the subject to
be an existence of God (either of his just being there, or doing,
or bringing about something) or of some other supernatural thing"
(p 93)
Religious Experiences are more than simply an encounter with
the Divine, but are not as broad as "a wonderful experience. (p 31).
The author then classifies the experiences into six types (p 32 -
60): 1. Interpretative experiences - experiences that are later interpreted
as religious; 2. Quasi-sensory experiences - visions, dreams, voices,
and the paranormal; 3. Revelatory experiences - those which give a
sense of conviction, knowledge or insight; 4. Regenerative experiences
- providing comfort, hope, well-being; 5. Numinous experiences - fear.
awe, dread, intensity of holiness and the "other"; 6. Mystical experiences
- ecstasy, mystical, unity, etc.
Religious experience cannot be proved scientifically, as the evidence
is dependent on individuals and their interpretation. It cannot be
treated like testing the senses, as we are dealing with a different
phenomenon. Hence it is difficult to validate experiences. But assuming
that people generally tell the truth, the accumulated evidence of
such experiences must be overwhelming (p 94). The author notes that
RE is personal encounter, and so is more about relationships than
scientific observation. It is about relating to and experiencing God,
as we do other people. They exist because we experience them. Davies
subscribes to the belief that all people experience God, though some
would not admit it, and others may not respond in a religious way,
but a "natural way" (p 90). The absence of experience does not disprove
God, while an experience of God is proof. (p99). The final chapter,
then concludes the study by accepting that the accumulative evidence
is sufficient to show that God, or a supernatural force exists. Religious
experience is the basis of faith and of doctrines. They are also important
to life as they provide a sense of well being and help to understand
and interpret life.
"Other types of evidence help us make sense of religious experiences
and increase the likelihood that they are veridical; religious experiences
help us make sense of other experiences and beliefs and increase the
likelihood that certain beliefs are true; and all types of evidence
work together to support a network of highly ramified beliefs." (p241)
"Religious experiences may well be conducive to good mental health
and to a healthy, positive attitude towards death ... In innumerable
cases, religious experiences have helped people deal with crises,
anxiety, sorrow, and guilt, and have provided comfort and hope, courage,
guidance, and moral strength." (p 247)
The challenge to the authenticity of Religious experiences comes
mainly in the form of subject challenges - that the subject does not
live or respond to the experiences in a consistent way. However this
is a weak argument. The second, and stronger argument is the object
challenge - that the content and interpretation of the experience
is contrary to the held views of God and good. e.g. when an experience
leads a person to do evil, it cannot be considered to be an experience
of God. The conflicting claims challenge says that experiences are
interpreted differently and so they are unreliable. However this does
not consider the true nature of wither the experience or the interpretation,
which will be dependent on a particular context and perception (p
151) and will rely on doctrines, and faith perspectives (p166). Note
the statement that the conflict in the understanding of God through
experience as both "the other" and personal is no stranger than accepting
that light is fully wavelength and fully particle! The reductionist
challenge starts from the assumption that God does not exist, and
therefor RE is a result of "hyposuggestion", or due to the maladjustment,
deprivation or mental instability of the experiencer. However this
is contrary to the general evidence that those who have RE are better
adjusted (p209).
The author concludes that the cumulative evidence of RE is that the
Divine exists and by implication can be known and related to. The
book is a good attempt at dealing with critics of RE and to show that
it cannot be studied with the normal scientific models. There are
a few good quotations but the overall feeling about the book is that
it does not add much to the discussion and understanding of Faith
and Experience.
