The Argument from Religious Experience

C.D. Broad


from "Arguments for the Existence of God", Published in the Journal of Theological Studies 40 (1939): 16-30; 156-67. Reprinted in C. D. Broad, Religion, Philosophy and Psychical Research (Routledge & Keagan Paul, 1953).

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I shall therefore confine myself in this article to specifically religious experience and the argument for the existence of God which has been based on it.

      This argument differs in the following important respect from the other two empirical types of argument. The Argument from Design and the arguments from ethical premisses start from facts which are common to every one. But some people seem to be almost wholly devoid of any specifically religious experience; and among those who have it the differences of kind and degree are enormous. Founders of religions and saints, e.g., often claim to have been in direct contact with God, to have seen and spoken with Him, and so on. An ordinary religious man would certainly not make any such claim, though he might say that he had had experiences which assured him of the existence and presence of God. So the first thing that we have to notice is that capacity for religious experience is in certain respects like an ear for music. There are a few people who are unable to recognize and distinguish the simplest tune. But they are in a minority, like the people who have absolutely no kind of religious experience. Most people have some slight appreciation of music. But the differences of degree in this respect are enormous, and those who have not much gift for music have to take the statements of accomplished musicians very largely on trust. Let us, then, compare tone-deaf persons to those who have no recognizable religious experience at all; the ordinary followers of a religion to men who have some taste for music but can neither appreciate the more difficult kinds nor compose; highly religious men and saints to persons with an exceptionally fine ear for music who may yet be unable to compose it; and the founders of religions to great musical composers, such as Bach and Beethoven.

      This analogy is, of course, incomplete in certain important respects. Religious experience raises three problems, which are different though closely interconnected.

  1. What is the psychological analysis of religious experience? Does it contain factors which are present also in certain experiences which are not religious? Does it contain any factor which never occurs in any other kind of experience? If it contains no such factor, but is a blend of elements each of which can occur separately or in non-religious experiences, its psychological peculiarity must consist in the characteristic way in which these elements are blended in it. Can this peculiar structural feature of religious experience be indicated and described?
  2. What are the genetic and causal conditions of the existence of religious experience? Can we trace the origin and development of the disposition to have religious experiences
    1. in the human race, and
    2. in each individual?
    Granted that the disposition is present in nearly all individuals at the present time, can we discover and state the variable conditions which call it into activity on certain occasions and leave it in abeyance on others?
  3. Part of the content of religious experience is alleged knowledge or well-founded belief about the nature of reality, e.g., that we are dependent on a being who loves us and whom we ought to worship, that values are somehow conserved in spite of the chances and changes of the material world at the mercy of which they seem prima facie to be, and so on. Therefore there is a third problem. Granted that religious experience exists, that it has such-and-such a history and conditions, that it seems vitally important to those who have it, and that it produces all kinds of effects which would not otherwise happen, is it veridical? Are the claims to knowledge or well-founded belief about the nature of reality, which are an integral part of the experience, true or probable? Now, in the case of musical experience, there are analogies to the psychological problem and to the genetic or causal problem, but there is no analogy to the epistemological problem of validity. For, so far as I am aware, no part of the content of musical experience is alleged knowledge about the nature of reality; and therefore no question of its being veridical or delusive can arise.
      Since both musical experience and religious experience certainly exist, any theory of the universe which was incompatible with their existence would be false, and any theory which failed to show the connexion between their existence and the other facts about reality would be inadequate. So far the two kinds of experience are in exactly the same position. But a theory which answers to the condition that it allows of the existence of religious experience and indicates the connexion between its existence and other facts about reality may leave the question as to its validity quite unanswered. Or, alternatively, it may throw grave doubt on its cognitive claims, or else it may tend to support them. Suppose, e.g., that it could be shown that religious experience contains no elements which are not factors in other kinds of experience. Suppose further it could be shown that this particular combination of factors tends to originate and to be activated only under certain conditions which are known to be very commonly productive of false beliefs held with strong conviction. Then a satisfactory answer to the questions of psychological analysis and causal antecedents would have tended to answer the epistemological question of validity in the negative On the other hand, it might be that the only theory which would satisfactorily account for the origin of the religious disposition and for the occurrence of actual religious experiences under certain conditions was a theory which allowed some of the cognitive claims made by religious experience to be true or probable. Thus the three problems, though entirely distinct from each other, may be very closely connected; and it is the existence of the third problem in connexion with religious experience which puts it, for the present purpose, in a different category from musical experience.

      In spite of this essential difference the analogy is not to be despised, for it brings out at least one important point. If a man who had no ear for music were to give himself airs on that account, and were to talk de haut en bas about those who can appreciate music and think it highly important, we should regard him, not as an advanced thinker, but as a self-satisfied Philistine. And, even if he did not do this but only propounded theories about the nature and causation of musical experience, we might think it reasonable to feel very doubtful whether his theories would be adequate or correct. In the same way, when persons without religious experience regard themselves as being on that ground superior to those who have it, their attitude must be treated as merely silly and offensive. Similarly, any theories about religious experience constructed by persons who have little or none of their own should be regarded with grave suspicion. (For that reason it would be unwise to attach very much weight to anything that the present writer may say on this subject.)

      On the other hand, we must remember that the possession of a great capacity for religious experience, like the possession of a great capacity for musical appreciation and composition, is no guarantee of high general intelligence. A man may be a saint or a magnificent musician and yet have very little common sense, very little power of accurate introspection or of seeing causal connexions, and scarcely any capacity for logical criticism. He may also be almost as ignorant about other aspects of reality as the non-musical or non-religious man is about musical or religious experience. If such a man starts to theorize about music or religion, his theories may be quite as absurd, though in a different way, as those made by persons who are devoid of musical or religious experience. Fortunately it happens that some religious mystics of a high order have been extremely good at introspecting and describing their own experiences. And some highly religious persons have had very great critical and philosophical abilities. St. Teresa is an example of the first, and St. Thomas Aquinas of the second.

      Now I think it must be admitted that, if we compare and contrast the statements made by religious mystics of various times, races, and religions, we find a common nucleus combined with very great differences of detail. Of course the interpretations which they have put on their experiences are much more varied than the experiences themselves. It is obvious that the interpretations will depend in a large measure on the traditional religious beliefs in which various mystics have been brought up. I think that such traditions probably act in two different ways.

      (i) The tradition no doubt affects the theoretical interpretation of experiences which would have taken place even if the mystic had been brought up in a different tradition. A feeling of unity with the rest of the universe will be interpreted very differently by a Christian who has been brought up to believe in a personal God and by a Hindu mystic who has been trained in a quite different metaphysical tradition.

      (ii) The traditional beliefs, on the other hand, probably determine many of the details of the experience itself. A Roman Catholic mystic may have visions of the Virgin and the saints, whilst a Protestant mystic pretty certainly will not.

      Thus the relations between the experiences and the traditional beliefs are highly complex. Presumably the outlines of the belief are determined by the experience. Then the details of the belief are fixed for a certain place and period by the special peculiarities of the experiences had by the founder of a certain religion. These beliefs then become traditional in that religion. Thenceforth they in part determine the details of the experiences had by subsequent mystics of that religion, and still more do they determine the interpretations which these mystics will put upon their experiences. Therefore, when a set of religious beliefs has once been established, it no doubt tends to produce experiences which can plausibly be taken as evidence for it. If it is a tradition in a certain religion that one can communicate with saints, mystics of that religion will seem to see and to talk with saints in their mystical visions; and this fact will be taken as further evidence for the belief that one can communicate with saints.

      Much the same double process of causation takes place in sense-perception. On the one hand, the beliefs and expectations which we have at any moment largely determine what interpretation we shall put on a certain sensation which we should in any case have had then. On the other hand, our beliefs and expectations do to some extent determine and modify some of the sensible characteristics of the sensa themselves. When I am thinking only of diagrams a certain visual stimulus may produce a sensation of a sensibly flat sensum; but a precisely similar stimulus may produce a sensation of a sensibly solid sensum when I am thinking of solid objects.

      Such explanations, however, plainly do not account for the first origin of religious beliefs, or for the features which are common to the religious experiences of persons of widely different times, races, and traditions.

      Now, when we find that there are certain experiences which, though never very frequent in a high degree of intensity, have happened in a high degree among a few men at all times and places; and when we find that, in spite of differences in detail which we can explain, they involve certain fundamental conditions which are common and peculiar to them; two alternatives are open to us. (i) We may suppose that these men are in contact with an aspect of reality which is not revealed to ordinary persons in their everyday experience. And we may suppose that the characteristics which they agree in ascribing to reality on the basis of these experiences probably do belong to it. Or (ii) we may suppose that they are all subject to a delusion from which other men are free. In order to illustrate these alternatives it will be useful to consider three partly analogous cases, two of which are real and the third imaginary.
 
 

  1. Most of the detailed facts which biologists tell us about the minute structure and changes in cells can be perceived only by persons who have had a long training in the use of the microscope. In this case we believe that the agreement among trained microscopists really does correspond to facts which untrained persons cannot perceive.
  2. Persons of all races who habitually drink alcohol to excess eventually have perceptual experiences in which they seem to themselves to see snakes or rats crawling about their rooms or beds. In this case we believe that this agreement among drunkards is merely a uniform hallucination.
  3. Let us now imagine a race of beings who can walk about and touch things but cannot see. Suppose that eventually a few of them developed the power of sight. All that they might tell their still blind friends about colour would be wholly unintelligible to and unverifiable by the latter. But they would also be able to tell their blind friends a great deal about what the latter would feel if they were to walk in certain directions. These statements would be verified. This would not, of course, prove to the blind ones that the unintelligible statements about colour correspond to certain aspects of the world which they cannot perceive. But it would show that the seeing persons had a source of additional information about matters which the blind ones could understand and test for themselves. It would not be unreasonable then for the blind ones to believe that probably the seeing ones are also able to perceive other aspects of reality which they are describing correctly when they make their unintelligible statements containing colour-names. The question then is whether it is reasonable to regard the agreement between the experiences of religious mystics as more like the agreement among trained microscopists about the minute structure of cells, or as more like the agreement among habitual drunkards about the infestation of their rooms by pink rats or snakes, or as more like the agreement about colours which the seeing men would express in their statements to the blind men.
      Why do we commonly believe that habitual excess of alcohol is a cause of a uniform delusion and not a source of additional information? The main reason is as follows. The things which drunkards claim to perceive are not fundamentally different in kind from the things that other people perceive. We have all seen rats and snakes, though the rats have generally been grey or brown and not pink. Moreover the drunkard claims that the rats and snakes which he sees are literally present in his room and on his bed, in the same sense in which his bed is in his room and his quilt is on his bed. Now we may fairly argue as follows. Since these are the sort of things which we could see if they were there, the fact that we cannot see them makes it highly probable that they are not there. Again, we know what kinds of perceptible effect would generally follow from the presence in a room of such things as rats or snakes. We should expect fox-terriers or mongooses to show traces of excitement, cheese to be nibbled, corn to disappear from bins, and so on. We find that no such effects are observed in the bedrooms of persons suffering from delirium tremens. It therefore seems reasonable to conclude that the agreement among drunkards is a sign, not of a revelation, but of a delusion.

      Now the assertions in which religious mystics agree are not such that they conflict with what we can perceive with our senses. They are about the structure and organization of the world as a whole and about the relations of men to the rest of it. And they have so little in common with the facts of daily life that there is not much chance of direct collision.

..........

      Let us next consider why we feel fairly certain that the agreement among trained microscopists about the minute structure of cells expresses an objective fact, although we cannot get similar experiences. One reason is that we have learned enough, from simpler cases of visual perception, about the laws of optics to know that the arrangement of lenses in a microscope is such that it will reveal minute structure, which is otherwise invisible, and will not simply create optical delusions. Another reason is that we know of other cases in which trained persons can detect things which untrained people will overlook, and that in many cases the existence of these things can be verified by indirect methods. Probably most of us have experienced such results of training in our own lives.

      Now religious experience is not in nearly such a strong position as this. We do not know much about the laws which govern its occurrence and determine its variations. No doubt there are certain standard methods of training and meditation which tend to produce mystical experiences. These have been elaborated to some extent by certain Western mystics and to a very much greater extent by Eastern Yogis. But I do not think that we can see here as we can in the case of microscopes and the training which is required to make the best use of them, any conclusive reason why these methods should produce veridical rather than delusive experiences. Uniform methods of training and meditation would be likely to produce more or less similar experiences, whether these experiences were largely veridical or wholly delusive.

      Is there any analogy between the facts about religious experience and the fable about the blind men some of whom gained the power of sight? It might be said that many ideals of conduct and ways of life, which we can all recognize now to be good and useful, have been introduced into human history by the founders of religions. These persons have made actual ethical discoveries which others can afterwards recognize to be true. It might be said that this is at least roughly analogous to the case of the seeing men telling the still blind men of facts which the latter could and did verify for themselves. And it might be said that this makes it reasonable for us to attach some weight to what founders of religions tell us about things which we cannot understand or verify for ourselves; just as it would have been reasonable for the blind men to attach some weight to the unintelligible statements which the seeing men made to them about colours.

      I think that this argument deserves a certain amount of respect, though I should find it hard to estimate how much weight to attach to it. I should be inclined to sum up as follows. When there is a nucleus of agreement between the experiences of men in different places, times, and traditions, and when they all tend to put much the same kind of interpretation on the cognitive content of these experiences, it is reasonable to ascribe this agreement to their all being in contact with a certain objective aspect of reality unless there be some positive reason to think otherwise. The practical postulate which we go upon everywhere else is to treat cognitive claims as veridical unless there be some positive reason to think them delusive. This, after all, is our only guarantee for believing that ordinary sense-perception is veridical. We cannot prove that what people agree in perceiving really exists independently of them; but we do always assume that ordinary waking sense-perception is veridical unless we can produce some positive ground for thinking that it is delusive in any given case. I think it would be inconsistent to treat the experiences of religious mystics on different principles. So far as they agree they should be provisionally accepted as veridical unless there be some positive ground for thinking that they are not. So the next question is whether there is any positive ground for holding that they are delusive.

      There are two circumstances which have been commonly held to cast doubt on the cognitive claims of religious and mystical experience

  1. It is alleged that founders of religions and saints have nearly always had certain neuropathic symptoms or certain bodily weaknesses, and that these would be likely to produce delusions. Even if we accept the premisses, I do not think that this is a very strong argument.
    1. It is equally true that many founders of religions and saints have exhibited great endurance and great power of organization and business capacity which would have made them extremely successful and competent in secular affairs. There are very few offices in the cabinet or in the highest branches of the civil service which St. Thomas Aquinas could not have held with conspicuous success. I do not, of course, regard this as a positive reason for accepting the metaphysical doctrines which saints and founders of religions have based on their experiences; but it is relevant as a rebuttal of the argument which we are considering.
    2. Probably very few people of extreme genius in science or art are perfectly normal mentally or physically, and some of them are very crazy and eccentric indeed. Therefore it would be rather surprising if persons of religious genius were completely normal, whether their experiences be veridical or delusive.
    3. Suppose, for the sake of argument, that there is an aspect of the world which remains altogether outside the ken of ordinary persons in their daily life. Then it seems very likely that some degree of mental and physical abnormality would be a necessary condition for getting sufficiently loosened from the objects of ordinary sense-perception to come into cognitive contact with this aspect of reality. Therefore the fact that those persons who claim to have this peculiar kind of cognition generally exhibit certain mental and physical abnormalities is rather what might be anticipated if their claims were true. One might need to be slightly 'cracked' in order to have some peep-holes into the super-sensible world.
    4. If mystical experience were veridical, it seems quite likely that it would produce abnormalities of behaviour in those who had it strongly. Let us suppose, for the sake of argument, that those who have religious experience are in frequent contact with an aspect of reality of which most men get only rare and faint glimpses. Then such persons are, as it were, living in two worlds, while the ordinary man is living in only one of them. Or, again, they might be compared to a man who has to conduct his life with one ordinary eye and another of a telescopic kind. Their behaviour may be appropriate to the aspect of reality which they alone perceive and think all-important; but, for that very reason, it may be inappropriate to those other aspects of reality which are all that most men perceive or judge to be important and on which all our social institutions and conventions are built.
         

    ...........

          On the whole, then, I do not think that what we know of the conditions under which religious beliefs and emotions have arisen in the life of the individual and the race makes it reasonable to think that they are specially likely to be delusive or misdirected. At any rate any argument which starts from that basis and claims to reach such a conclusion will need to be very carefully handled if its destructive effects are to be confined within the range contemplated by its users. It is reasonable to think that the concepts and beliefs of even the most perfect religions known to us are extremely inadequate to the facts which they express; that they are highly confused and are mixed up with a great deal of positive error and sheer nonsense; and that, if the human race goes on and continues to have religious experiences and to reflect on them, they will be altered and improved almost out of recognition. But all this could be said, mutatis mutandis, of scientific concepts and theories. The claim of any particular religion or sect to have complete or final truth on these subjects seems to me to be too ridiculous to be worth a moment's consideration. But the opposite extreme of holding that the whole religious experience of mankind is a gigantic system of pure delusion seems to me to be almost (though not quite) as far-fetched.


    Trascribed into hypertext by Andrew Chrucky, Sept. 1998.