the purely existential point of view from which in the following lectures the phenomena of religious experience must be considered. When I handle them biologically and psychologically as if they were mere curious facts of individual history, some of you may think it a degradation of so sublime a subject, and may even suspect me, until my purpose gets more fully expressed, of deliberately seeking to discredit the religious side of life.
Such a result is of course absolutely alien to my intention; and since such a prejudice on your part would seriously obstruct the due effect of much of what I have to relate, I will devote a few more words to the point.
There can be no doubt that as a matter of fact a religious life, exclusively pursued, does tend to make the person exceptional and eccentric. I speak not now of your ordinary religious believer, who follows the conventional observances of his country, whether it be Buddhist, Christian, or Mohammedan. His religion has been made for him by others, communicated to him by tradition, determined to fixed forms by imitation, and retained by habit. It would profit us little to study this second-hand religious life. We must make search rather for the original experiences which were the pattern-setters to all this mass of suggested feeling and imitated conduct. These experiences we can only find in individuals for whom religion exists not as a dull habit, but as an acute fever rather. But such individuals are ‘geniuses’ in the religious line; and like many other geniuses who have brought forth fruits effective enough for commemoration in the pages of biography, such religious geniuses have often shown symptoms of nervous instability. Even more perhaps than other kinds of genius, religious leaders have been subject to abnormal psychical visitations. Invariably they have been creatures of exalted emotional sensibility.
