326
THE VARIETIES OF RELIGIOUS EXPERIENCE
In mystical literature such self-contradictory phrases as “dazzling
obscurity,” “whispering silence,” “teeming desert,” are continually
met with. They prove that not conceptual speech, but music rather,
is the element through which we are best spoken to by mystical
truth. Many mystical scriptures are indeed little more than musical
compositions.
“He who would hear the voice of Nada, ‘the Soundless Sound,’ and
comprehend it, he has to learn the nature of Dhâranâ. . . . When to him-
self his form appears unreal, as do on waking all the forms he sees in
dreams; when he has ceased to hear the many, he may discern the ONE
— the inner sound which kills the outer. . . . For then the soul will hear,
and will remember. And then to the inner ear will speak
THE
VOICE
OF
THE
SILENCE
. . . . And now thy Self is lost in
SELF
, thyself unto
THYSELF
, merged
in that
SELF
from which thou first didst radiate. . . . Behold! thou hast
become the Light, thou hast become the Sound, thou art thy Master and
thy God. Thou art
THYSELF
the object of thy search: the
VOICE
unbroken,
that resounds throughout eternities, exempt from change, from sin exempt,
the seven sounds in one, the
VOICE
OF
THE
SILENCE
. Om tat Sat.”
1
These words, if they do not awaken laughter as you receive
them, probably stir chords within you which music and language
touch in common. Music gives us ontological messages which non-
musical criticism is unable to contradict, though it may laugh at
our foolishness in minding them. There is a verge of the mind
which these things haunt; and whispers therefrom mingle with the
operations of our understanding, even as the waters of the infinite
ocean send their waves to break among the pebbles that lie upon
our shores.
“Here begins the sea that ends not till the world’s end. Where we stand,
Could we know the next high sea-mark set beyond these waves that gleam,
We should know what never man hath known, nor eye of man hath scanned. . . .
Ah, but here man’s heart leaps, yearning towards the gloom with venturous glee,
From the shore that hath no shore beyond it, set in all the sea.”
2
That doctrine, for example, that eternity is timeless, that our
“immortality,” if we live in the eternal, is not so much future as
already now and here, which we find so often expressed to-day in
certain philosophic circles, finds its support in a “hear, hear!” or an
1
H. P. B
LAVATSKY
: The Voice of the Silence.
2
S
WINBURNE
: On the Verge, in “A Midsummer Vacation.”
MYSTICISM
327
“amen,” which floats up from that mysteriously deeper level.
1
We
recognize the passwords to the mystical region as we hear them, but
we cannot use them ourselves; it alone has the keeping of “the
password primeval.”
2
I have now sketched with extreme brevity and insufficiency,
but as fairly as I am able in the time allowed, the general traits of
the mystic range of consciousness. It is on the whole pantheistic and
optimistic, or at least the opposite of pessimistic. It is anti-naturalistic, and
harmonizes best with twice-bornness and so-called other-worldly states
of mind.
My next task is to inquire whether we can invoke it as authorita-
tive. Does it furnish any warrant for the truth of the twice-bornness
and supernaturality and pantheism which it favors? I must give my
answer to this question as concisely as I can.
In brief my answer is this, — and I will divide it into three
parts: —
(1) Mystical states, when well developed, usually are, and have
the right to be, absolutely authoritative over the individuals to
whom they come.
(2) No authority emanates from them which should make it a
duty for those who stand outside of them to accept their revelations
uncritically.
(3) They break down the authority of the non-mystical or ration-
alistic consciousness, based upon the understanding and the senses
alone. They show it to be only one kind of consciousness. They
open out the possibility of other orders of truth, in which, so far as
anything in us vitally responds to them, we may freely continue to
have faith.
I will take up these points one by one.
1.
As a matter of psychological fact, mystical states of a well-
pronounced and emphatic sort are usually authoritative over those
1
Compare the extracts from Dr. Bucke, quoted on p. 309.
2
As serious an attempt as I know to mediate between the mystical region and the
discursive life is contained in an article on Aristotle’s Unmoved Mover, by F. C. S. S
CHILLER
,
in Mind, vol. ix., 1900.
328
THE VARIETIES OF RELIGIOUS EXPERIENCE
who have them.
1
They have been “there,” and know. It is vain for
rationalism to grumble about this. If the mystical truth that comes to
a man proves to be a force that he can live by, what mandate have
we of the majority to order him to live in another way? We can
throw him into a prison or a madhouse, but we cannot change his
mind — we commonly attach it only the more stubbornly to its
beliefs.
2
It mocks our utmost efforts, as a matter of fact, and in point
of logic it absolutely escapes our jurisdiction. Our own more ‘rational’
beliefs are based on evidence exactly similar in nature to that which
mystics quote for theirs. Our senses, namely, have assured us of cer-
tain states of fact; but mystical experiences are as direct perceptions
of fact for those who have them as any sensations ever were for us.
The records show that even though the five senses be in abeyance in
them, they are absolutely sensational in their epistemological quality,
if I may be pardoned the barbarous expression, — that is, they are
face to face presentations of what seems immediately to exist.
The mystic is, in short, invulnerable, and must be left, whether
we relish it or not, in undisturbed enjoyment of his creed. Faith,
says Tolstoy, is that by which men live. And faith-state and mystic
state are practically convertible terms.
2.
But I now proceed to add that mystics have no right to claim that
we ought to accept the deliverance of their peculiar experiences, if
we are ourselves outsiders and feel no private call thereto. The utmost
they can ever ask of us in this life is to admit that they establish a
presumption. They form a consensus and have an unequivocal out-
come; and it would be odd, mystics might say, if such a unanimous
type of experience should prove to be altogether wrong. At bottom,
however, this would only be an appeal to numbers, like the appeal of
rationalism the other way; and the appeal to numbers has no logical
1
I abstract from weaker states, and from those cases of which the books are full, where
the director (but usually not the subject) remains in doubt whether the experience may not
have proceeded from the demon.
2
Example: Mr. John Nelson writes of his imprisonment for preaching Methodism: “My
soul was as a watered garden, and I could sing praises to God all day long; for he turned
my captivity into joy, and gave me to rest as well on the boards, as if I had been on a bed
of down. Now could I say, ‘God’s service is perfect freedom,’ and I was carried out much in
prayer that my enemies might drink of the same river of peace which my God gave so largely
to me.” Journal, London, no date, p. 172.
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