lectures16+17-第6部分

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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　joyousness



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。〃＇244＇







＇244＇　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。















We　have　now　seen　enough　of　this　cosmic　or　mystic　consciousness；



as　it　comes　sporadically。　　We　must　next　pass　to　its　methodical



cultivation　as　an　element　of　the　religious　life。　　Hindus；



Buddhists；　Mohammedans；　and　Christians　all　have　cultivated　it



methodically。







In　India；　training　in　mystical　insight　has　been　known　from　time



immemorial　under　the　name　of　yoga。　　Yoga　means　the　experimental



union　of　the　individual　with　the　divine。　　It　is　based　on



persevering　exercise；　and　the　diet；　posture；　breathing；



intellectual　concentration；　and　moral　discipline　vary　slightly　in



the　different　systems　which　teach　it。　　The　yogi；　or　disciple；　who



has　by　these　means　overcome　the　obscurations　of　his　lower　nature



sufficiently；　enters　into　the　condition　termed　samadhi；　〃and



comes　face　to　face　with　facts　which　no　instinct　or　reason　can



ever　know。〃　　He　learns







〃That　the　mind　itself　has　a　higher　state　of　existence；　beyond



reason；　a　superconscious　state；　and　that　when　the　mind　gets　to



that　higher　state；　then　this　knowledge　beyond　reasoning　comes。　。



。　。　All　the　different　steps　in　yoga　are　intended　to　bring　us



scientifically　to　the　superconscious　state　or　Samadhi。　。　。　。　



Just　as　unconscious　work　is　beneath　consciousness；　so　there　is



another　work　which　is　above　consciousness；　and　which；　also；　is



not　accompanied　with　the　feeling　of　egoism　。　。　。　。　There　is　no



feeling　of　I；　and　yet　the　mind　works；　desireless；　free　from



restlessness；　objectless；　bodiless。　　Then　the　Truth　shines　in　its



full　effulgence；　and　we　know　ourselvesfor　Samadhi　lies



potential　in　us　allfor　what　we　truly　are；　free；　immortal；



omnipotent；　loosed　from　the　finite；　and　its　contrasts　of　good　and



evil　altogether；　and　identical　with　the　Atman　or　Universal



Soul。〃＇245＇







＇245＇　My　quotations　are　from　Vivekananda；　Raja　Yoga；　London；



1896。　　The　completest　source　of　information　on　Yoga　is　the　work



translated　by　Vihari　Lala　Mtra：　　Yoga　Vasishta　Maha　Ramayana。　4



vols。　　Calcutta；　1891…99。















The　Vedantists　say　that　one　may　stumble　into　superconsciousness



sporadically；　without　the　previous　discipline；　but　it　is　then



impure。　　Their　test　of　its　purity；　like　our　test　of　religion's



value；　is　empirical：　　its　fruits　must　be　good　for　life。　When　a



man　comes　out　of　Samadhi；　they　assure　us　that　he　remains



〃enlightened；　a　sage；　a　prophet；　a　saint；　his　whole　character



changed；　his　life　changed；　illumined。〃＇246＇







＇246＇　A　European　witness；　after　carefully　comparing　the　results



of　Yoga　with　those　of　the　hypnotic　or　dreamy　states　artificially



producible　by　us；　says：　　〃It　makes　of　its　true　disciples　good；



healthy；　and　happy　men。　。　。　。　Through　the　mastery　which　the　yogi



attains　over　his　thoughts　and　his　body；　he　grows　into　a



'character。'　By　the　subjection　of　his　impulses　and　propensities



to　his　will；　and　the　fixing　of　the　latter　upon　the　ideal　of



goodness；　he　becomes　a　'personality'　hard　to　influence　by　others；



and　thus　almost　the　opposite　of　what　we　usually　imagine　a　medium



so…called；　or　psychic　subject　to　be。　　Karl　Kellner：　　Yoga：　　Eine



Skizze；　Munchen；　1896；　p。　21。















The　Buddhists　used　the　word　〃samadhi〃　as　well　as　the　Hindus；　but



〃dhyana〃　is　their　special　word　for　higher　states　of



contemplation。　　There　seem　to　be　four　stages　recognized　in



dhyana。　　The　first　stage　comes　through　concentration　of　the　mind



upon　one　point。　　It　excludes　desire；　but　not　discernment　or



judgment：　　it　is　still　intellectual。　　In　the　second　stage　the



intellectual　functions　drop　off；　and　the　satisfied　sense　of　unity



remains。　　In　the　third　stage　the　satisfaction　departs；　and



indifference　begins；　along　with　memory　a　self…consciousness。　　In



the　fourth　stage　the　indifference；　memory；　and　self…consciousness



are　perfected。　　＇Just　what　〃memory〃　and　〃self…consciousness〃　mean



in　this　connection　is　doubtful。　　They　cannot　be　the　faculties



familiar　to　us　in　the　lower　life。＇　Higher　stages　still　of



contemplation　are　mentioneda　region　where　there　exists　nothing；



and　where　the　mediator　says：　　〃There　exists　absolutely　nothing；〃



and　stops。　Then　he　reaches　another　region　where　he　says：　　〃There



are　neither　ideas　nor　absence　of　ideas；〃　and　stops　again。　　Then



another　region　where；　〃having　reached　the　end　of　both　idea　and



perception；　he　stops　finally。〃　　This　would　seem　to　be；　not　yet



Nirvana；　but　as　close　an　approach　to　it　as　this　life



affords。＇247＇







＇247＇　I　follow　the　account　in　C。　F。　Koeppen：　　Die　Religion　des



Buddha；　Berlin；　1857；　i。　585　ff。















In　the　Mohammedan　world　the　Sufi　sect　and　various　dervish　bodies



are　the　possessors　of　the　mystical　tradition。　　The　Sufis　have



existed　in　Persia　from　the　earliest　times；　and　as　their　pantheism



is　so　at　variance　with　the　hot　and　rigid　monotheism　of　the　Arab



mind；　it　has　been　suggested　that　Sufism　must　have　been　inoculated



into　Islam　by　Hindu　influences。　We　Christians　know　little　of



Sufism；　for　its　secrets　are　disclosed　only　to　those　initiated。　



To　give　its　existence　a　certain　liveliness　in　your　minds；　I　will



quote　a　Moslem　document；　and　pass　away　from　the　subject。







Al…Ghazzali；　a　Persian　philosopher　and　theologian；　who　flourished



in　the　eleventh　century；　and　ranks　as　one　of　the　greatest　doctors



of　the　Moslem　church；　has　left　us　one　of　the　few　autobiographies



to　be　found　outside　of　Christian　literature。　　Strange　that　a



species　of　book　so　abundant　among　ourselves　should　be　so　little



represented　elsewherethe　absence　of　strictly　personal



confessions　is　the　chief　difficulty　to　the　purely　literary



student　who　would　like　to　become　acquainted　with　the　inwardness



of　religions　other　than　the　Christian。　M。　Schmolders　has



translated　a　part　of　Al…Ghazzali's　autobiography　into



French：＇248＇







＇248＇　For　a　full　account　of　him；　see　D。　B。　Macdonald：　　The　Life



Of　Al…Ghazzali；　in　the　Journal　of　the　American　Oriental　Society；



1899；　vol。　xx。；　p。　71。















〃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　consistsas　being　a　state　occasioned　by　a　vapor　that



rises　from　the　stomachand　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　solel