Is Religion Possible? - Excerpts

... religious life may be divided into three periods... Faith, Thought and Discovery. In the first period religious life appears as a form of discipline which the individual or a whole people must accept as an unconditional command without any rational understanding of the ultimate meaning and purpose of that command... Perfect submission to discipline is followed by a rational understanding of the discipline and the ultimate source of its authority. In this period religious life seeks its foundation in a kind of metaphysics - logically consistent view of the world with God as a part of that view. In the third period metaphysics is displaced by psychology and religious life develops the ambition to come into direct contact with the ultimate Reality. It is here that religion becomes a matter of personal assimilation of life and power; and the individual achieves a free personality, not by releasing himself from the fetters of the law, but by discovering the ultimate source of the law within the depths of his own consciousness
... Religion in this sense is known by the unfortunate name of Mysticism, which is supposed to be a life-denying, fact-avoiding attitude of mind directly opposed to the radically empirical outlook of our times. Yet higher religion, which is only a search for a larger life, is essentially experience and recognized the necessity of experience as its foundation long before science learnt to do so. It is a genuine effort to clarify human consciousness, and is, as such, as critical of its level of experience as Naturalism is of its own level
The climax of religious life, however, is the discovery of the ego as an individual deeper than his conceptually describable habitual selfhood. It is in contact with the Most Real that the ego discovers its uniqueness, its metaphysical status, and the possibility of improvement in that status. Strictly speaking, the experience which leads to this discovery is not a conceptually manageable intellectual fact; it is a vital fact, an attitude consequent on an inner biological transformation which cannot be captured in the net of logical categories. It can embody itself only in a world-making or world-shaking act; and in this form alone the content of this timeless experience can diffuse itself in the time-movement, and make itself effectively visible to the eye of history
Science can afford to ignore metaphysics altogether, and may even believe it to be a "justified form of poetry"... But the religious expert who seeks to discover his personal status in the constitution of things cannot, in view of the final aim of his struggle, be satisfied with what science may regard as a vital lie, a mere "as if" to regulate thought and conduct. In so far as the ultimate nature of Reality is concerned, nothing is at stake in the venture of science; in the religious venture the whole career of the ego, as an assimilative personal centre of life and experience is at stake. Conduct, which involves a decision of the ultimate fate of the agent cannot be based on illusions. A wrong concept misleads the understanding; a wrong deed degrades the whole man, and may eventually demolish the structure of the human ego
The evidence of religious experts in all ages and countries is that there are potential types of consciousness lying close to our normal consciousness. If these types of consciousness open up possibilities of life-giving and knowledge-yielding experience, the question of the possibility of religion as a form of higher experience is a perfectly legitimate one and demands our serious attention
... wholly overshadowed by the result of his intellectual activity, the modern man has ceased to live soulfully, i.e., from within. In the domain of thought he is living in open conflict with himself; and in the domain of economic and political life he is living in open conflict with others. He finds himself unable to control his ruthless egoism and his infinite gold-hunger which is gradually killing all higher striving in him and bringing him nothing but life weariness. Absorbed in the 'fact', that is to say, the optically present source of sensation, he is entirely cut off from the unplumbed depths of his own being. In the wake of his systematic materialism has at last come that paralysis of energy which Huxley apprehended and deplored.
Both nationalism and atheistic socialism, at least in the present state of human adjustments, must draw upon the psychological forces of hate, suspicion and resentment which tend to impoverish the soul of man and close up his hidden sources of spiritual energy
It is only by rising to a fresh vision of his origin and future, his whence and whither, that man will eventually triumph over a society motivated by an inhuman competition, and a civilization which has lost its spiritual unity by its inner conflict of religious and political values
Mohammed, we are told, was a psychopath. Well, if a psychopath has the power to give a fresh direction to the course of human history, it is a point of the highest psychological interest to search his original experience which has turned slaves into leaders of men, and has inspired the conduct and shaped the career of whole races of mankind
The ultimate aim of the ego is not to see something, but to be something... The final act is not an intellectual act, but a vital act which deepens the whole being of the ego, and sharpens his will with the creative assurance that the world is not something to be merely seen or known through concepts, but something to be made and re-made by continuous action

The Reconstruction of Religious Thought in Islam