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The power to guess the unseen from the seen, to trace the implication of things, to judge the whole piece by the pattern, the condition of feeling life, in general, so completely that you are well on your way to knowing any particular corner of it — this cluster of gifts may almost be said to constitute experience, and they occur in country and in town, and in the most differing stages of education. If experience consists of impressions, it may be said that impressions are experience, just as (have we not seen it?) they are the very air we breathe. Therefore, if I should certainly say to a novice, "Write from experience, and experience only," I should feel that this was a rather tantalizing monition if I were not careful immediately to add, "Try to be one of the people on whom nothing is lost!"
Experience in the degree in which it is experience is heightened vitality. Instead of signifying being shut up within one’s own private feelings and sensations, it signifies active and alert commerce with the world; at its height it signifies complete interpenetration of self and the world of objects and events.
it is not exact or relevant to say “I experience” or “I think.” “It” experiences or is experienced, “it” thinks or is thought, is a juster phrase. Experience, a serial course of affairs with their own characteristic properties and relationships, occurs, happens, and is what it is. Among and within these occurrences, not outside of them nor underlying them, are those events which are denominated selves.
Experience is, in fever and anguish, the putting into question (to the test) of that which a man knows of being. Should he in this fever have any apprehension whatsoever, he cannot say: “I have seen God, the absolute, or the depths of the universe”; he can only say “that which I have seen eludes understanding”—and God, the absolute, the depths of the universe are nothing if they are not categories of the understanding. If I said decisively, “I have seen God,” that which I see would change. Instead of the inconceivable unknown—wildly free before me, leaving me wild and free before it—there would be a dead object and the thing of the theologian, to which the unknown would be subjugated.
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