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THE VARIETIES OF RELIGIOUS EXPERIENCE
because they remain with him when brought closest into contact with
the objective realities of life. Dreams cannot stand this test. We wake from
them to find that they are but dreams. Wanderings of an overwrought
brain do not stand this test. These highest experiences that I have had of
God’s presence have been rare and brief — flashes of consciousness which
have compelled me to exclaim with surprise — God is here! — or conditions
of exaltation and insight, less intense, and only gradually passing away.
I have severely questioned the worth of these moments. To no soul have
I named them, lest I should be building my life and work on mere phantasies
of the brain. But I find that, after every questioning and test, they stand
out to-day as the most real experiences of my life, and experiences which
have explained and justified and unified all past experiences and all past
growth. Indeed, their reality and their far-reaching significance are ever
becoming more clear and evident. When they came, I was living the fullest,
strongest, sanest, deepest life. I was not seeking them. What I was seeking,
with resolute determination, was to live more intensely my own life, as
against what I knew would be the adverse judgment of the world. It was in
the most real seasons that the Real Presence came, and I was aware that
I was immersed in the infinite ocean of God.”
1
Even the least mystical of you must by this time be convinced of
the existence of mystical moments as states of consciousness of an
entirely specific quality, and of the deep impression which they make
on those who have them. A Canadian psychiatrist, Dr. R. M. Bucke,
gives to the more distinctly characterized of these phenomena the
name of cosmic consciousness. “Cosmic consciousness in its more
striking instances is not,” Dr. Bucke says, “simply an expansion or
extension of the self-conscious mind with which we are all familiar,
but the superaddition of a function as distinct from any possessed
by the average man as self-consciousness is distinct from any func-
tion possessed by one of the higher animals.”
“The prime characteristic of cosmic consciousness is a consciousness
of the cosmos, that is, of the life and order of the universe. Along with the
consciousness of the cosmos there occurs an intellectual enlightenment
which alone would place the individual on a new plane of existence —
would make him almost a member of a new species. To this is added a
state of moral exaltation, an indescribable feeling of elevation, elation, and
joyousness, and a quickening of the moral sense, which is fully as striking,
1
Op. cit., pp. 256, 257, abridged.
MYSTICISM
309
and more important than is the enhanced intellectual power. With these
come what may be called a sense of immortality, a consciousness of eternal
life, not a conviction that he shall have this, but the consciousness that
he has it already.”
1
It was Dr. Bucke’s own experience of a typical onset of cosmic
consciousness in his own person which led him to investigate it
in others. He has printed his conclusions in a highly interesting
volume, from which I take the following account of what occurred
to him: —
“I had spent the evening in a great city, with two friends, reading and
discussing poetry and philosophy. We parted at midnight. I had a long
drive in a hansom to my lodging. My mind, deeply under the influence
of the ideas, images, and emotions called up by the reading and talk, was
calm and peaceful. I was in a state of quiet, almost passive enjoyment,
not actually thinking, but letting ideas, images, and emotions flow of
themselves, as it were, through my mind. All at once, without warning
of any kind, I found myself wrapped in a flame-colored cloud. For an
instant I thought of fire, an immense conflagration somewhere close by in
that great city; the next, I knew that the fire was within myself. Directly
afterward there came upon me a sense of exultation, of immense joyous-
ness accompanied or immediately followed by an intellectual illumination
impossible to describe. Among other things, I did not merely come to
believe, but I saw that the universe is not composed of dead matter, but
is, on the contrary, a living Presence; I became conscious in myself of
eternal life. It was not a conviction that I would have eternal life, but
a consciousness that I possessed eternal life then; I saw that all men are
immortal; that the cosmic order is such that without any peradventure all
things work together for the good of each and all; that the foundation
principle of the world, of all the worlds, is what we call love, and that the
happiness of each and all is in the long run absolutely certain. The vision
lasted a few seconds and was gone; but the memory of it and the sense of
the reality of what it taught has remained during the quarter of a century
which has since elapsed. I knew that what the vision showed was true.
I had attained to a point of view from which I saw that it must be true.
That view, that conviction, I may say that consciousness, has never, even
during periods of the deepest depression, been lost.”
2
1
Cosmic Consciousness: a study in the evolution of the human Mind. Philadelphia,
1901, p. 2.
2
Loc. cit., pp. 7, 8. My quotation follows the privately printed pamphlet which preceded
Dr. Bucke’s larger work, and differs verbally a little from the text of the latter.