To call "Varieties of Religious Experience" a classic is an understatement. What I find really amazing is that it was written in 1902. James was first known for his work with "functionalism" in psychology, essentially making him the first modern psychologist --- moving psychology away from the realm of philosophy. Thus, we have psychology becoming an empirical science. The empirical methodology was used to explore items of interest in psychology and religion.

Many books on religion express an interest in religion from the point of view of a theologian or person who studies religion from the point of view of religious institutions. To many people, religion means different things. It could be from the point of view of a "born-again Christian," or it could be from a more personal point of view. We come to see religion as an existential phenomenon. We learn that it is an incredibly personal relation between the individual and his concept of the Divine. There is a definite emphasis on the personal aspects of religion.

With experimental psychology, we deal in matters that are seen and are easily quantifiable. In the psychology of religion, we deal with how the individual deals with the reality of the unseen. We have a feeling of the presence of God. Some people can feel a mystical experience, whereas others have a more rational approach. People experience the divine in different manners - on the one hand, it can be impersonal and transcendental, and on the other hand it can be solemn, personal, and passionate. The religious tell us that religion can have the result of "healthy mindedness" -- in fact, it leads to a systematic sense of "healthy mindedness" diverting our attention from disease and death. This is more than just "faith healing," but rather a prescription for a life of action. It leads to practical effectiveness. Another area of interest is sin and the "sick soul", and the healthy effects of "redemption." Other areas of interest are conversion, religious "back-sliding," saintliness and living the good life, empiricism and skepticism, mysticism and philosophy, and aspects of religious worship service.

I found that this book should have interest not just to students of the psychology of religion. It also has appeal to the religious, and those who want to find out more about the religious experience from a point of view that is a different from the views expressed in Church and Sunday School. The point of view is one that will appeal both to religious conservatives and to religious liberals. Its presentation is sensitive and logical. For some people, it may even produce the "aha!" response that they are now seeing religion with greater perspective. (This is a review of the paperback edition.)

This book is heavy going. Its like slogging up a beautiful mountain and on the way seeing all the beauty nature created on the way.

If you can grasp this book, and try to distill all the collected wisdom as presented by James, you will see that the essential religious experience is effected through surrender.

This book is not meant to be read at one sitting; no one will find it all captivating; but just finding one part - " But since, in any terms,the crisis described is the throwing of our conscious selves upon the mercy of powers which, *whatever they may be, are more ideal than we are actually*, and make for our redemption, you see why self-surrender has been and always must be regarded as the vital turning-point of the religious life, so far as the religious life is spiritual and no affair of outer works and ritual and sacraments.

Wonderful book;well worth reading.

I am always surprised when I am cruising around Amazon and take a look at a classic and find just 1 or 2 customer comments on a book such as James's masterful "Varieties". So, I just had to say something. This is one of the greatest and most readable books ever written on the subject of religion. Don't be surprised at what you find. WJ is not making a "case" for belief here, or any case for any particular religious "system". He is studying religious experience, trying to get to the bottom of what brings it about and what it means for human beings. Thus, he pays little attention to what we call "organized religion." He spends his time, rather, with the various ways that people have experienced God or the supernatural or the spiritual. James's style is very subtle, ornate, and powerful. Just let yourself soak in it for awhile and then try to learn. His metaphors are so stunning as to be memorable for the rest of your life. His discussion of the healthy-minded, the sick soul, and the mystic will entrall you and thrill you with his erudition, and they will become touchstones in your own religious experience and your own study of religion for the rest of your life. Religion is a living reality for WJ. He gives a powerful analysis of what it can, should, and does mean to men and women in the modern world. If you wish to understand modern thought on religion, by the way, you must read James, for much of it springs from his thought. Lastly, James is the kindest thinker who ever put pen to paper. For those of in the William james Society, this is why we love him so. He never chides or derides or condemns. He gently disagrees, looks for the best from every idea and every experience and every person, and lavishes praise on what he finds excellent and meaningful. His thought and writing and philosophical depth and style are an inspiration. Spend some time with one of the greatest thinkers ever. You won't regret it.