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to be his powers and feels to be his truest mission and vocation.
There are no successes to be guaranteed and no set orders to be
given to individuals, so long as we follow the methods of empirical
philosophy.
This is my conclusion so far. I know that on some of your minds
it leaves a feeling of wonder that such a method should have been
applied to such a subject, and this in spite of all those remarks
about empiricism which I made at the beginning of Lecture XIII.
1
How, you say, can religion, which believes in two worlds and an
invisible order, be estimated by the adaptation of its fruits to this
world’s order alone? It is its truth, not its utility, you insist, upon
which our verdict ought to depend. If religion is true, its fruits are
good fruits, even though in this world they should prove uniformly
ill adapted and full of naught but pathos. It goes back, then, after
all, to the question of the truth of theology. The plot inevitably
thickens upon us; we cannot escape theoretical considerations.
I propose, then, that to some degree we face the responsibility.
Religious persons have often, though not uniformly, professed to
see truth in a special manner. That manner is known as mysticism.
I will consequently now proceed to treat at some length of mystical
phenomena, and after that, though more briefly, I will consider
religious philosophy.
1
Above, pp. 256–261.
294
THE VARIETIES OF RELIGIOUS EXPERIENCE
LECTURES XVI AND XVII
MYSTICISM
O
VER and over again in these lectures I have raised points and
left them open and unfinished until we should have come
to the subject of Mysticism. Some of you, I fear, may have smiled
as you noted my reiterated postponements. But now the hour has
come when mysticism must be faced in good earnest, and those
broken threads wound up together. One may say truly, I think, that
personal religious experience has its root and centre in mystical
states of consciousness; so for us, who in these lectures are treating
personal experience as the exclusive subject of our study, such states
of consciousness ought to form the vital chapter from which the
other chapters get their light. Whether my treatment of mystical
states will shed more light or darkness, I do not know, for my own
constitution shuts me out from their enjoyment almost entirely,
and I can speak of them only at second hand. But though forced
to look upon the subject so externally, I will be as objective and
receptive as I can; and I think I shall at least succeed in convincing
you of the reality of the states in question, and of the paramount
importance of their function.
First of all, then, I ask, What does the expression “mystical states
of consciousness” mean? How do we part off mystical states from
other states?
The words “mysticism” and “mystical” are often used as terms of
mere reproach, to throw at any opinion which we regard as vague
and vast and sentimental, and without a base in either facts or logic.
For some writers a “mystic” is any person who believes in thought-
transference, or spirit-return. Employed in this way the word has
little value: there are too many less ambiguous synonyms. So, to
keep it useful by restricting it, I will do what I did in the case of the
word “religion,” and simply propose to you four marks which, when
an experience has them, may justify us in calling it mystical for the
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295
purpose of the present lectures. In this way we shall save verbal
disputation, and the recriminations that generally go therewith.
1. Ineffability. — The handiest of the marks by which I classify a
state of mind as mystical is negative. The subject of it immediately
says that it defies expression, that no adequate report of its contents
can be given in words. It follows from this that its quality must be
directly experienced; it cannot be imparted or transferred to others.
In this peculiarity mystical states are more like states of feeling than
like states of intellect. No one can make clear to another who has
never had a certain feeling, in what the quality or worth of it con-
sists. One must have musical ears to know the value of a symphony;
one must have been in love one’s self to understand a lover’s state
of mind. Lacking the heart or ear, we cannot interpret the musician
or the lover justly, and are even likely to consider him weak-minded
or absurd. The mystic finds that most of us accord to his experiences
an equally incompetent treatment.
2. Noetic quality. — Although so similar to states of feeling,
mystical states seem to those who experience them to be also states of
knowledge. They are states of insight into depths of truth unplumbed
by the discursive intellect. They are illuminations, revelations, full
of significance and importance, all inarticulate though they remain;
and as a rule they carry with them a curious sense of authority for
after-time.
These two characters will entitle any state to be called mystical,
in the sense in which I use the word. Two other qualities are less
sharply marked, but are usually found. These are: —
3. Transiency. — Mystical states cannot be sustained for long.
Except in rare instances, half an hour, or at most an hour or two,
seems to be the limit beyond which they fade into the light of
common day. Often, when faded, their quality can but imperfectly
be reproduced in memory; but when they recur it is recognized;
and from one recurrence to another it is susceptible of continuous
development in what is felt as inner richness and importance.
4. Passivity. — Although the oncoming of mystical states may
be, facilitated by preliminary voluntary operations, as by fixing the
attention, or going through certain bodily performances, or in other
ways which manuals of mysticism prescribe; yet when the charac-
teristic sort of consciousness once has set in, the mystic feels as if
his own will were in abeyance, and indeed sometimes as if he were
grasped and held by a superior power. This latter peculiarity connects
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