300
THE VARIETIES OF RELIGIOUS EXPERIENCE
as pathological, though private practice and certain lyric strains of
poetry seem still to bear witness to its ideality. I refer to the con-
sciousness produced by intoxicants and anæsthetics, especially by
alcohol. The sway of alcohol over mankind is unquestionably due
to its power to stimulate the mystical faculties of human nature,
usually crushed to earth by the cold facts and dry criticisms of the
sober hour. Sobriety diminishes, discriminates, and says no; drunken-
ness expands, unites, and says yes. It is in fact the great exciter of
the Yes function in man. It brings its votary from the chill peri-
phery of things to the radiant core. It makes him for the moment
one with truth. Not through mere perversity do men run after it.
To the poor and the unlettered it stands in the place of symphony
concerts and of literature; and it is part of the deeper mystery and
tragedy of life that whiffs and gleams of something that we immedi-
ately recognize as excellent should be vouchsafed to so many of us
only in the fleeting earlier phases of what in its totality is so degrad-
ing a poisoning. The drunken consciousness is one bit of the mystic
consciousness, and our total opinion of it must find its place in our
opinion of that larger whole.
Nitrous oxide and ether, especially nitrous oxide, when suffi-
ciently diluted with air, stimulate the mystical consciousness in an
extraordinary degree. Depth beyond depth of truth seems revealed to
the inhaler. This truth fades out, however, or escapes, at the moment
of coming to; and if any words remain over in which it seemed to
clothe itself, they prove to be the veriest nonsense. Nevertheless,
the sense of a profound meaning having been there persists; and
I know more than one person who is persuaded that in the nitrous
oxide trance we have a genuine metaphysical revelation.
Some years ago I myself made some observations on this aspect
of nitrous oxide intoxication, and reported them in print. One
conclusion was forced upon my mind at that time, and my im-
pression of its truth has ever since remained unshaken. It is that
our normal waking consciousness, rational consciousness as we call
it, is but one special type of consciousness, whilst all about it,
parted from it by the filmiest of screens, there lie potential forms of
consciousness entirely different. We may go through life without
suspecting their existence; but apply the requisite stimulus, and at a
touch they are there in all their completeness, definite types of
mentality which probably somewhere have their field of application
MYSTICISM
301
and adaptation. No account of the universe in its totality can be final
which leaves these other forms of consciousness quite disregarded.
How to regard them is the question, — for they are so discontinu-
ous with ordinary consciousness. Yet they may determine attitudes
though they cannot furnish formulas, and open a region though
they fail to give a map. At any rate, they forbid a premature closing
of our accounts with reality. Looking back on my own experiences,
they all converge towards a kind of insight to which I cannot help
ascribing some metaphysical significance. The keynote of it is invari-
ably a reconciliation. It is as if the opposites of the world, whose
contradictoriness and conflict make all our difficulties and troubles,
were melted into unity. Not only do they, as contrasted species,
belong to one and the same genus, but one of the species, the nobler
and better one, is itself the genus, and so soaks up and absorbs its opposite
into itself. This
is a dark saying, I know, when thus expressed in terms
of common logic, but I cannot wholly escape from its authority. I
feel as if it must mean something, something like what the hegelian
philosophy means, if one could only lay hold of it more clearly.
Those who have ears to bear, let them hear; to me the living sense
of its reality only comes in the artificial mystic state of mind.
1
I just now spoke of friends who believe in the anæsthetic revela-
tion. For them too it is a monistic insight, in which the
other in its
various forms appears absorbed into the One.
“Into this pervading genius,” writes one of them, “we pass, forgetting
and forgotten, and thenceforth each is all, in God. There is no higher,
no deeper, no other, than the life in which we are founded. ‘The One
remains, the many change and pass;’ and each and every one of us is the
One that remains. . . . This is the ultimatum. . . . As sure as being — whence
is all our care — so sure is content, beyond duplexity, antithesis, or
trouble, where I have triumphed in a solitude that God is not above.”
2
1
What reader of Hegel can doubt that that sense of a perfected Being with all its
otherness soaked up into itself, which dominates his whole philosophy, must have come
from the prominence in his consciousness of mystical moods like this, in most persons kept
subliminal? The notion is thoroughly characteristic of the mystical level, and the Aufgabe of
making it articulate was surely set to Hegel’s intellect by mystical feeling.
2
B
ENJAMIN
P
AUL
B
LOOD
: The Anæsthetic Revelation and the Gist of Philosophy,
Amsterdam, N. Y., 1874, pp. 35, 36. Mr. Blood has made several attempts to adumbrate the
anæsthetic revelation, in pamphlets of rare literary distinction, privately printed and dis-
tributed by himself at Amsterdam. Xenos Clark, a philosopher, who died young at Amherst
in the ’80’s, much lamented by those who knew him, was also impressed by the revelation.