The author starts the book by assessing the debate between religion
and science, about the validity of Religious Experience. From an historic
perspective Religious Experience is first recognised in 1809 in England
and this is related to the experiences of non-conformists particularly
in New England cf Jonathan Edwards. In the late 19th and the 20th
centuries the phenomenon is studied by people like William James.
It is then recognised that such experiences are part of the human
nature and makeup and that people of all religions can have similar
experiences.
Alister Hardy coming from a scientific and "evolutionary" perspective
understood Re in terms of evolution and that it was another "sense"
to be developed. Those creatures that had a sense of the supernatural
might be more equipped to survive.
Religion
This is understood in the broad sense of encompassing all religions
and that experience is not related to a particular religion but is
found in all religions. Hence the approach to religions is that all
are valid and equal in importance and concept. Hence we have a pluralist
approach.
Religion is perceived primarily as institutional structure, which
controls and defines. It is not necessarily helpful in understanding
Religious Experience except in that it provides a language that is
useful for description and understanding. (p35). It is understood
that people have a "natural religious awareness". Religion also provides
a system of rituals which are useful methods of recalling the "forgotten
sacred".
Religion, particularly the Church has generally discouraged emphasis
on experience being influenced by the writings of Karl Barth. This
is explained from an historical perspective for Protestantism. While
the reformation produced Puritans who claimed religious experience
had produced the new ideas of political and religious change, a counter
attack by Anglicans emphasised "Reason" above "enthusiasm". The enlightenment
also encouraged the emphasis on "reason" and this became the normal
approach to belief. (p 93 - 95). So religion changed from being practical
to theoretical.
"Those people brought up within the mainline Christian Churches are
used to hearing stern warnings against paying too much attention to
the experiential aspect of religion". (p61)
Consequently the author does not view religion in a good and helpful
light. Rather he sees it as causing problems for the open discussion
of and acceptance of Religious Experience. He continues to use the
term religious, as he sees this as broader than "religion" and part
of human nature.
Experiences
Consequently Religious Experience is based on a universal awareness
of the Divine and all experiences are part of a universal experience.
Because of this underlying universality, Religious Experience cannot
be controlled by religion, or defined by it. The universal awareness
is evidenced from the 1970's survey in Nottingham University, which
indicated that 65% of students were prepared to claim that they had
experiences while only 14% claimed religious affiliation. Other surveys
indicate similar statistics, but it is the general feeling that most
people are reluctant to speak of their experiences (p56)
The author considers that RE are increasingly recognised, even if
they are explained in naive and superstitious ways. This is also seen
in the growth of the hospice movement, which shows that people at
critical times in their lives consider that religious experience is
important (p105). It is also important to note that there is little
correlation between people having RE and professing a Religion or
actively involved in a religion.
"The research that I have discussed makes it likely that, at some
level, must people, even the most ill-educated are privately convinced
that they have a religious dimension to their experience. The problem
is that they have neither social permission nor necessary language
to articulate it so that it sounds coherent or acceptable to religiously
orthodox ears." (p98)
RE are experiences of the sacred (p38) and because of the attitude
of the church it is generally found that experiences are personal
and in private. Because they are not encouraged by the church and
are considered as alien to modern industrial society, people find
it difficult to interpret them.
"It is not without significance ... to note the occasions on which
religious experience commonly manifest itself. It is almost never
in a church with other people. Rather, it tends to be when a person
is deeply distressed or, alternatively, quite alone. These are moments
when cultural censorship loses its power and immediate experience
comes home to the individual". (p62)
The classification of RE's is dependent on previous scholars such
as Alister Hardy and Edward Robinson. The classifications are:
Synchasis - the coincidence of events
Presence of God
Answered Prayer
A Presence not described as God - usually by people who have rejected
the Church
The Dead
A Scared presence
Evil
The Unity of all things
Conclusion
This book is important and significant. The author takes RE seriously
and sees it as a part of the human makeup. The book ends with questions
of why there is such a gulf between the church and REs, and how the
Church should take seriously the nature of RE and help people to understand
and explain their experiences.
