Exploring the Dual Dimensions of Religious Experience

The world of religious experience turns out to be remarkably multifaceted, where personal experience is closely intertwined with objective sociocultural forms. On one hand, inner reverence—capable of awakening in a person the sense of contact with the Absolute—goes beyond ordinary everyday knowledge, transforming into a profound and sensory experience full of emotional power. On the other hand, this experience is reflected in behavior, worldview, and the formation of value orientations, thereby making the religious dimension an integral part of the holistic structure of human personality. Although there is no detailed classification according to D. Hume, modern researchers note that religious experience cannot be understood by limiting it solely to its subjective aspect—it is imbued not only with personal emotions but also with the social context that shapes public norms and relationships. Such a holistic approach paves the way for a deeper understanding not only of the spiritual essence of a person, but also of how values and beliefs interact with everyday life, permeating all spheres of existence.

What types of religious experience are distinguished according to D. Hume's theory and the sociology of religion?
The presented materials do not contain a direct and detailed exposition of the typology of religious experience in D. Hume’s interpretation. As for the sociological approach, the sources emphasize the dual nature of religious experience, which manifests both in an internal, deeply personal experience and in its objective, sociocultural forms of expression.

For example, the source “603_3013.txt” notes:
“In religion, there are elements of inner reverence, awe before the Absolute beginning, the worship (cult) of it, and inner communication with it […] Religious experience provides the perception of the Absolute beginning, of Being, a communion with it.”

This statement emphasizes that religious experience goes beyond conventional knowledge and is characterized by a subjective, immediate relationship of the individual with the Absolute. On the other hand, the source “1457_7282.txt” states that:
“Therefore, the religious person, their behavior, state, and even delusions should be perceived within the entire holistic structure of human personality, which includes not only the psychophysical but also the spiritual existence. […]”

Thus, the sociological analysis of religious experience underscores its complex content: on one hand, it is an individual, subjectively colored sphere of personal experiences, and on the other, an objective dimension manifested in behavior, worldview, and social relationships. However, a specific division into types, particularly according to D. Hume’s theory, is absent from the presented data.

Supporting citation(s):
“In religion, there are elements of inner reverence, awe before the Absolute beginning, the worship (cult) of it, and inner communication with it, and the striving to embody in life the principles and tasks that stem from the relationship to the Absolute beginning […]” (source: 603_3013.txt)

“Therefore, the religious person, their behavior, state, and even delusions should be perceived within the entire holistic structure of human personality, which includes not only the psychophysical but also the spiritual existence. […]” (source: 1457_7282.txt)