Page:The varieties of religious experience, a study in human nature.djvu/55

 that we are dealing with a field of experience where there is not a single conception that can be sharply drawn. The pretension, under such conditions, to be rigorously 'scientific' or 'exact' in our terms would only stamp us as lacking in understanding of our task. Things are more or less divine, states of mind are more or less religious, reactions are more or less total, but the boundaries are always misty, and it is everywhere a question of amount and degree. Nevertheless, at their extreme of development, there can never be any question as to what experiences are religious. The divinity of the object and the solemnity of the reaction are too well marked for doubt. Hesitation as to whether a state of mind is 'religious,' or 'irreligious,' or 'moral,' or 'philosophical,' is only likely to arise when the state of mind is weakly characterized, but in that case it will be hardly worthy of our study at all. With states that can only by courtesy be called religious we need have nothing to do, our only profitable business being with what nobody can possibly feel tempted to call anything else. I said in my former lecture that we learn most about a thing when we view it under a microscope, as it were, or in its most exaggerated form. This is as true of religious phenomena as of any other kind of fact. The only cases likely to be profitable enough to repay our attention will therefore be cases where the religious spirit is unmistakable and extreme. Its fainter manifestations we may tranquilly pass by. Here, for example, is the total reaction upon life of Frederick Locker Lampson, whose autobiography, entitled 'Confidences,' proves him to have been a most amiable man.

"I am so far resigned to my lot that I feel small pain at the thought of having to part from what has been called the pleasant habit of existence, the sweet fable of life. I would not