312
THE VARIETIES OF RELIGIOUS EXPERIENCE
M. Schmölders has translated a part of AI-Ghazzali’s autobi-
ography into French:
1
—
“The Science of the Sufis,” says the Moslem author, “aims at detaching
the heart from all that is not God, and at giving to it for sole occupation
the meditation of the divine being. Theory being more easy for me than
practice, I read [certain books] until I understood all that can be learned by
study and hearsay. Then I recognized that what pertains most exclusively
to their method is just what no study can grasp, but only transport, ecstasy,
and the transformation of the soul. How great, for example, is the difference
between knowing the definitions of health, of satiety, with their causes
and conditions, and being really healthy or filled. How different to know
in what drunkenness consists, — as being a state occasioned by a vapor
that rises from the stomach, — and being drunk effectively. Without doubt,
the drunken man knows neither the definition of drunkenness nor what
makes it interesting for science. Being drunk, he knows nothing; whilst the
physician, although not drunk, knows well in what drunkenness consists,
and what are its predisposing conditions. Similarly there is a difference
between knowing the nature of abstinence, and being abstinent or having
one’s soul detached from the world. — Thus I had learned what words
could teach of Sufism, but what was left could be learned neither by study
nor through the ears, but solely by giving one’s self up to ecstasy and
leading a pious life.
“Reflecting on my situation, I found myself tied down by a multitude of
bonds — temptations on every side. Considering my teaching, I found it
was impure before God. I saw myself struggling with all my might to achieve
glory and to spread my name. [Here follows an account of his six months’
hesitation to break away from the conditions of his life at Bagdad, at the
end of which he fell ill with a paralysis of the tongue.] Then, feeling my
own weakness, and having entirely given up my own will, I repaired to
God like a man in distress who has no more resources. He answered, as he
answers the wretch who invokes him. My heart no longer felt any difficulty
in renouncing glory, wealth, and my children. So I quitted Bagdad, and
reserving from my fortune only what was indispensable for my subsistence,
I distributed the rest. I went to Syria, where I remained about two years,
with no other occupation than living in retreat and solitude, conquering
my desires, combating my passions, training myself to purify my soul, to
make my character perfect, to prepare my heart for meditating on God —
all according to the methods of the Sufis, as I had read of them.
1
For a full account of him, see D. B. M
ACDONALD
: The Life of Al-Ghazzali, in the Journal
of the American Oriental Society, 1899, vol. xx. p. 71.
MYSTICISM
313
“This retreat only increased
my desire to live in solitude, and to complete
the purification of my heart and fit it for meditation. But the vicissitudes
of the times, the affairs of the family, the need of subsistence, changed in
some respects my primitive resolve, and interfered with my plans for a purely
solitary life. I had never yet found myself completely in ecstasy, save in a
few single hours; nevertheless, I kept the hope of attaining this state.
Every time that the accidents led me astray, I sought to return; and in this
situation I spent ten years. During this solitary state things were revealed
to me which it is impossible either to describe or to point out. I recognized
for certain that the Sufis are assuredly walking in the path of God. Both in
their acts and in their inaction, whether internal or external, they are
illumined by the light which proceeds from the prophetic source. The first
condition for a Sufi is to purge his heart entirely of all that is not God. The
next key of the contemplative life consists in the humble prayers which
escape from the fervent soul, and in the meditations on God in which the
heart is swallowed up entirely. But in reality this is only the beginning of
the Sufi life, the end of Sufism being total absorption in God. The intuitions
and all that precede are, so to speak, only the threshold for those who enter.
From the beginning, revelations take place in so flagrant a shape that the
Sufis see before them, whilst wide awake, the angels and the souls of the
prophets. They hear their voices and obtain their favors. Then the transport
rises from the perception of forms and figures to a degree which escapes all
expression, and which no man may seek to give an account of without his
words involving sin.
“Whoever has had no experience of the transport knows of the true
nature of prophetism nothing but the name. He may meanwhile be sure
of its existence, both by experience and by what he hears the Sufis say. As
there are men endowed only with the sensitive faculty who reject what is
offered them in the way of objects of the pure understanding, so there are
intellectual men who reject and avoid the things perceived by the pro-
phetic faculty. A blind man can understand nothing of colors save what
he has learned by narration and hearsay. Yet God has brought prophetism
near to men in giving them all a state analogous to it in its principal
characters. This state is sleep. If you were to tell a man who was himself
without experience of such a phenomenon that there are people who at
times swoon away so as to resemble dead men, and who [in dreams] yet
perceive things that are hidden, he would deny it [and give his reasons].
Nevertheless, his arguments would be refuted by actual experience. Where-
fore, just as the understanding is a stage of human life in which an eye
opens to discern various intellectual objects uncomprehended by sensation;
just so in the prophetic the sight is illumined by a light which uncovers
hidden things and objects which the intellect fails to reach. The chief