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If the truth of religious doctrines is dependent on an inner experience that bears witness to the truth, what is one to make of the many people who do not have that experience?

 

Sigmund Freud

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In the religious traditions of humankind there are at least four ways in which people have encountered the divine. First of all, there is the experience of God in nature, as the power behind natural phenomena. Such an experience usually leads to belief in nature gods. This is clearly seen in Hinduism. Secondly, there is the experience of God in the depths of one’s being. God-ward movement often takes an inward direction. This leads to the cultivation of interiority. The Upanishads bear witness to this kind of an experience of God. It is also found among the Christian mystics. Thirdly, there is the experience of God mediated through the rites and doctrines of religions. This is probably the most valued form of God-experience in popular Catholicism, in which the frequent reception of the sacraments is highly esteemed. Such an approach to the experience of God is found also among the followers of other religions. Finally, there is the experience of God in inter-human relationships and socio-political involvements. This form of God-experience is, I believe, typical of the biblical tradition.

 

Kurien Kunnumpuram

 

My observation continues to confirm me more and more in the opinion, that to experience religion is to experience the truth of the great doctrines of Divine grace.

 

Ichabod Spencer

 

A poet can only write about what is true to his own experience, not about what he would like to be true to his experience.
Poetry does not state truth, it states the conditions within which something felt is true. Even while he is writing about the little portion of reality which is part of his experience, the poet may be conscious of a different reality outside. His problem is to relate the small truth to the sense of a wider, perhaps theoretically known, truth outside his experience.

 

Stephen Spender

 

Experience is, for me, the highest authority. The touchstone of validity is my own experience. No other person's ideas, and none of my own ideas, are as authoritative as my experience. It is to experience that I must return again and again, to discover a closer approximation to truth as it is in the process of becoming in me. Neither the Bible nor the prophets -- neither Freud nor research -- neither the revelations of God nor man -- can take precedence over my own direct experience. My experience is not authoritative because it is infallible. It is the basis of authority because it can always be checked in new primary ways. In this way its frequent error or fallibility is always open to correction.

 

Carl Rogers

 

Common to all these types is the anthropomorphic character of the idea of God. Only exceptionally gifted individuals or especially noble communities rise essentially above this level; in these there is found a third level of religious experience, even if it is seldom found in a pure form. I will call it the cosmic religious sense. This is hard to make clear to those who do not experience it, since it does not involve an anthropomorphic idea of God; the individual feels the vanity of human desires and aims, and the nobility and marvelous order which are revealed in nature and in the world of thought. He feels the individual destiny as an imprisonment and seeks to experience the totality of existence as a unity full of significance. Indications of this cosmic religious sense can be found even on earlier levels of development—for example, in the Psalms of David and in the Prophets. The cosmic element is much stronger in Buddhism, as, in particular, Schopenhauer's magnificent essays have shown us. The religious geniuses of all times have been distinguished by this cosmic religious sense, which recognizes neither dogmas nor God made in man's image. Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints. Viewed from this angle, men like Democritus, Francis of Assisi, and Spinoza are near to one another.

 

Albert Einstein