Chapter xi. of book ii. of Saint John’s Ascent of Carmel is devoted

to showing the harmfulness for the mystical life of the use of sensible imagery. 251 In particular I omit mention of visual and auditory hallucinations, verbal and graphic automatisms, and such marvels as “levitation,” stigmatization, and the healing of disease. These phenomena, which mystics have often presented (or are believed to have presented), have no essential mystical significance, for they occur with no consciousness of illumination whatever, when they occur, as they often do, in persons of non‐mystical mind. Consciousness of illumination is for us the essential mark of “mystical” states. 252 The Interior Castle, Fifth Abode, ch. i., in Œuvres, translated by Bouix, iii. 421‐424. 253 BARTOLI‐MICHEL: Vie de Saint Ignace de Loyola, i. 34‐36. Others have had illuminations about the created world, Jacob Boehme, for instance. At the age of twenty‐five he was “surrounded by the divine light, and replenished with the heavenly knowledge; insomuch as going abroad into the fields to a green, at Görlitz, he there sat down, and viewing the herbs and grass of the field, in his inward light he saw into their essences, use, and properties, which was discovered to him by their lineaments, figures, and signatures.” Of a later period of experience he writes: “In one quarter of an hour I saw and knew more than if I had been many years together at an university. For I saw and knew the being of all things, the Byss and the Abyss, and the eternal generation of the holy Trinity, the descent and original of the world and of all creatures through the divine wisdom. I knew and saw in myself all the three worlds, the external and visible world being of a procreation or extern birth from both the internal and spiritual worlds; and I saw and knew the whole working essence, in the evil and in the good, and the mutual original and existence; and likewise how the fruitful bearing womb of eternity brought forth. So that I did not only greatly wonder at it, but did also exceedingly rejoice, albeit I could very hardly apprehend the same in my external man and set it down with the pen. For I had a thorough view of the universe as in a chaos, wherein all things are couched and wrapt up, but it was impossible for me to explicate the same.” Jacob Behmen’s Theosophic Philosophy, etc., by EDWARD TAYLOR, London, 1691, pp. 425, 427, abridged. So George Fox: “I was come up to the state of Adam in which he was before he fell. The creation was opened to me; and it was showed me, how all things had their names given to them, according to their nature and virtue. I was at a stand in my mind, whether I should practice physic for the good of mankind, seeing the nature and virtues of the creatures were so opened to me by the Lord.” Journal, Philadelphia, no date, p. 69. Contemporary “Clairvoyance” abounds in similar revelations. Andrew Jackson Davis’s cosmogonies, for example, or certain experiences related in the delectable “Reminiscences and Memories of Henry Thomas Butterworth,” Lebanon, Ohio, 1886. 254 Vie, pp. 581, 582. 255 Loc. cit., p. 574. 256 Saint Teresa discriminates between pain in which the body has a part and pure spiritual pain (Interior Castle, 6th Abode, ch. xi.). As for the bodily part in these celestial joys, she speaks of it as “penetrating to the marrow of the bones, whilst earthly pleasures affect only the surface of the senses. I think,” she adds, “that this is a just description, and I cannot make it better.” Ibid., 5th Abode, ch. i. 257 Vie, p. 198. 258 Œuvres, ii. 320. 259 Above, p. 21. 260 Vie, pp. 229, 200, 231‐233, 243. 261 MÜLLER’S translation, part ii. p. 180. 262 T. DAVIDSON’S translation, in Journal of Speculative Philosophy, 1893, vol. xxii. p. 399. 263 “Deus propter excellentiam non immerito Nihil vocatur.” Scotus Erigena, quoted by ANDREW SETH: Two Lectures on Theism, New York, 1897, p. 55. 264 J. ROYCE: Studies in Good and Evil, p. 282. 265 Jacob Behmen’s Dialogues on the Supersensual Life, translated by BERNARD HOLLAND, London, 1901, p. 48. 266 Cherubinischer Wandersmann, Strophe 25. 267 Op. cit., pp. 42, 74, abridged. 268 From a French book I take this mystical expression of happiness in God’s indwelling presence:— “Jesus has come to take up his abode in my heart. It is not so much a habitation, an association, as a sort of fusion. Oh, new and blessed life! life which becomes each day more luminous.... The wall before me, dark a few moments since, is splendid at this hour because the sun shines on it. Wherever its rays fall they light up a conflagration of glory; the smallest speck of glass sparkles, each grain of sand emits fire; even so there is a royal song of triumph in my heart because the Lord is there. My days succeed each other; yesterday a blue sky; to‐day a clouded sun; a night filled with strange dreams; but as soon as the eyes open, and I regain consciousness and seem to begin life again, it is always the same figure before me, always the same presence filling my heart.... Formerly the day was dulled by the absence of the Lord. I used to wake invaded by all sorts of sad impressions, and I did not find him on my path. To‐day he is with me; and the light cloudiness which covers things is not an obstacle to my communion with him. I feel the pressure of his hand, I feel something else which fills me with a serene joy; shall I dare to speak it out? Yes, for it is the true expression of what I experience. The Holy Spirit is not merely making me a visit; it is no mere dazzling apparition which may from one moment to another spread its wings and leave me in my night, it is a permanent habitation. He can depart only if he takes me with him. More than that; he is not other than myself: he is one with me. It is not a juxtaposition, it is a penetration, a profound modification of my nature, a new manner of my being.” Quoted from the MS. “of an old man” by WILFRED MONOD: Il Vit: six méditations sur le mystère chrétien, pp. 280‐283. 269 Compare M. MAETERLINCK: L’Ornement des Noces spirituelles de Ruysbroeck, Bruxelles, 1891, Introduction, p. xix. 270 Upanishads, M. MÜLLER’S translation, ii. 17, 334. 271 SCHMÖLDERS: Op. cit., p. 210. 272 Enneads, BOUILLIER’S translation, Paris, 1861, iii. 561. Compare pp. 473‐477, and vol. i. p. 27. 273 Autobiography, pp. 309, 310. 274 Op. cit., Strophe 10. 275 H. P. BLAVATSKY: The Voice of the Silence. 276 SWINBURNE: On the Verge, in “A Midsummer Vacation.” 277 Compare the extracts from Dr. Bucke, quoted on pp. 398, 399. 278 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. SCHILLER, in Mind, vol. ix., 1900. 279 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. 280 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. 281 RUYSBROECK, in the work which Maeterlinck has translated, has a chapter against the antinomianism of disciples. H. DELACROIX’S book (Essai sur le mysticisme spéculatif en Allemagne au XIVme Siècle, Paris, 1900) is full of antinomian material. Compare also A. JUNDT: Les Amis de Dieu au XIVme Siècle, Thèse de Strasbourg, 1879. 282 Compare PAUL ROUSSELOT: Les Mystiques Espagnols, Paris, 1869, ch. xii. 283 See CARPENTER’S Towards Democracy, especially the latter parts, and JEFFERIES’S wonderful and splendid mystic rhapsody, The Story of my Heart. 284 In chapter i. of book ii. of his work Degeneration, “MAX NORDAU” seeks to undermine all mysticism by exposing the weakness of the lower kinds. Mysticism for him means any sudden perception of hidden significance in things. He explains such perception by the abundant uncompleted associations which experiences may arouse in a degenerate brain. These give to him who has the experience a vague and vast sense of its leading further, yet they awaken no definite or useful consequent in his thought. The explanation is a plausible one for certain sorts of feeling of significance; and other alienists (WERNICKE, for example, in his Grundriss der Psychiatrie, Theil ii., Leipzig, 1896) have explained “paranoiac” conditions by a laming of the association‐organ. But the higher mystical flights, with their positiveness and abruptness, are surely products of no such merely negative condition. It seems far more reasonable to ascribe them to inroads from the subconscious life, of the cerebral activity correlative to which we as yet know nothing. 285 They sometimes add subjective _audita et visa_ to the facts, but as these are usually interpreted as transmundane, they oblige no alteration in the facts of sense. 286 Compare Professor W. WALLACE’S Gifford Lectures, in Lectures and Essays, Oxford, 1898, pp. 17 ff. 287 Op. cit., p. 174, abridged. 288 Ibid., p. 186, abridged and italicized. 289 Discourse II. § 7. 290 As regards the secondary character of intellectual constructions, and the primacy of feeling and instinct in founding religious beliefs, see the striking work of H. FIELDING, The Hearts of Men, London, 1902, which came into my hands after my text was written. “Creeds,” says the author, “are the grammar of religion, they are to religion what grammar is to speech. Words are the expression of our wants; grammar is the theory formed afterwards. Speech never proceeded from grammar, but the reverse. As speech progresses and changes from unknown causes, grammar must follow” (p. 313). The whole book, which keeps unusually close to concrete facts, is little more than an amplification of this text. 291 For convenience’ sake, I follow the order of A. STÖCKL’S Lehrbuch der Philosophie, 5te Auflage, Mainz, 1881, Band ii. B. BOEDDER’S Natural Theology, London, 1891, is a handy English Catholic Manual; but an almost identical doctrine is given by such Protestant theologians as C. HODGE: Systematic Theology, New York, 1873, or A. H. STRONG: Systematic Theology, 5th edition, New York, 1896. 292 It must not be forgotten that any form of _dis_order in the world might, by the design argument, suggest a God for just that kind of disorder. The truth is that any state of things whatever that can be named is logically susceptible of teleological interpretation. The ruins of the earthquake at Lisbon, for example: the whole of past history had to be planned exactly as it was to bring about in the fullness of time just that particular arrangement of débris of masonry, furniture, and once living bodies. No other train of causes would have been sufficient. And so of any other arrangement, bad or good, which might as a matter of fact be found resulting anywhere from previous conditions. To avoid such pessimistic consequences and save its beneficent designer, the design argument accordingly invokes two other principles, restrictive in their operation. The first is physical: Nature’s forces tend of their own accord only to disorder and destruction, to heaps of ruins, not to architecture. This principle, though plausible at first sight, seems, in the light of recent biology, to be more and more improbable. The second principle is one of anthropomorphic interpretation. No arrangement that for _us_ is “disorderly” can possibly have been an object of design at all. This principle is of course a mere assumption in the interests of anthropomorphic Theism. When one views the world with no definite theological bias one way or the other, one sees that order and disorder, as we now recognize them, are purely human inventions. We are interested in certain types of arrangement, useful, æsthetic, or moral,—so interested that whenever we find them realized, the fact emphatically rivets our attention. The result is that we work over the contents of the world selectively. It is overflowing with disorderly arrangements from our point of view, but order is the only thing we care for and look at, and by choosing, one can always find some sort of orderly arrangement in the midst of any chaos. If I should throw down a thousand beans at random upon a table, I could doubtless, by eliminating a sufficient number of them, leave the rest in almost any geometrical pattern you might propose to me, and you might then say that that pattern was the thing prefigured beforehand, and that the other beans were mere irrelevance and packing material. Our dealings with Nature are just like this. She is a vast _plenum_ in which our attention draws capricious lines in innumerable directions. We count and name whatever lies upon the special lines we trace, whilst the other things and the untraced lines are neither named nor counted. There are in reality infinitely more things ’unadapted’ to each other in this world than there are things ’adapted’; infinitely more things with irregular relations than with regular relations between them. But we look for the regular kind of thing exclusively, and ingeniously discover and preserve it in our memory. It accumulates with other regular kinds, until the collection of them fills our encyclopædias. Yet all the while between and around them lies an infinite anonymous chaos of objects that no one ever thought of together, of relations that never yet attracted our attention. The facts of order from which the physico‐theological argument starts are thus easily susceptible of interpretation as arbitrary human products. So long as this is the case, although of course no argument against God follows, it follows that the argument for him will fail to constitute a knock‐down proof of his existence. It will be convincing only to those who on other grounds believe in him already. 293 For the scholastics the _facultas appetendi_ embraces feeling, desire, and will. 294 Op. cit., Discourse III. § 7. 295 In an article, How to make our Ideas Clear, in the Popular Science Monthly for January, 1878, vol. xii. p. 286. 296 Pragmatically, the most important attribute of God is his punitive justice. But who, in the present state of theological opinion on that point, will dare maintain that hell fire or its equivalent in some shape is rendered certain by pure logic? Theology herself has largely based this doctrine upon revelation; and, in discussing it, has tended more and more to substitute conventional ideas of criminal law for a priori principles of reason. But the very notion that this glorious universe, with planets and winds, and laughing sky and ocean, should have been conceived and had its beams and rafters laid in technicalities of criminality, is incredible to our modern imagination. It weakens a religion to hear it argued upon such a basis. 297 John Caird: An Introduction to the Philosophy of Religion, London and New York, 1880, pp. 243‐250, and 291‐299, much abridged. 298 A. C. FRASER: Philosophy of Theism, second edition, Edinburgh and London, 1899, especially part ii. chaps. vii. and viii.; A. SETH [PRINGLE‐PATTISON]: Hegelianism and Personality, Ibid., 1890, passim. The most persuasive arguments in favor of a concrete individual Soul of the world, with which I am acquainted, are those of my colleague, Josiah Royce, in his Religious Aspect of Philosophy, Boston, 1885; in his Conception of God, New York and London, 1897; and lately in his Aberdeen Gifford Lectures, The World and the Individual, 2 vols., New York and London, 1901‐02. I doubtless seem to some of my readers to evade the philosophic duty which my thesis in this lecture imposes on me, by not even attempting to meet Professor Royce’s arguments articulately. I admit the momentary evasion. In the present lectures, which are cast throughout in a popular mould, there seemed no room for subtle metaphysical discussion, and for tactical purposes it was sufficient, the contention of philosophy being what it is (namely, that religion can be transformed into a universally convincing science), to point to the fact that no religious philosophy has actually convinced the mass of thinkers. Meanwhile let me say that I hope that the present volume may be followed by another, if I am spared to write it, in which not only Professor Royce’s arguments, but others for monistic absolutism shall be considered with all the technical fullness which their great importance calls for. At present I resign myself to lying passive under the reproach of superficiality. 299 Idea of a University, Discourse III. § 7. 300 Newman’s imagination so innately craved an ecclesiastical system that he can write: “From the age of fifteen, dogma has been the fundamental principle of my religion: I know no other religion; I cannot enter into the idea of any other sort of religion.” And again, speaking of himself about the age of thirty, he writes: “I loved to act as feeling myself in my Bishop’s sight, as if it were the sight of God.” Apologia, 1897, pp. 48, 50. 301 The intellectual difference is quite on a par in practical importance with the analogous difference in character. We saw, under the head of Saintliness, how some characters resent confusion and must live in purity, consistency, simplicity (above, p. 280 ff.). For others, on the contrary, superabundance, over‐pressure, stimulation, lots of superficial relations, are indispensable. There are men who would suffer a very syncope if you should pay all their debts, bring it about that their engagements had been kept, their letters answered, their perplexities relieved, and their duties fulfilled, down to one which lay on a clean table under their eyes with nothing to interfere with its immediate performance. A day stripped so staringly bare would be for them appalling. So with ease, elegance, tributes of affection, social recognitions—some of us require amounts of these things which to others would appear a mass of lying and sophistication. 302 In Newman’s Lectures on Justification, Lecture VIII. § 6, there is a splendid passage expressive of this æsthetic way of feeling the Christian scheme. It is unfortunately too long to quote. 303 Compare the informality of Protestantism, where the “meek lover of the good,” alone with his God, visits the sick, etc., for their own sakes, with the elaborate “business” that goes on in Catholic devotion, and carries with it the social excitement of all more complex businesses. An essentially worldly‐minded Catholic woman can become a visitor of the sick on purely coquettish principles, with her confessor and director, her “merit” storing up, her patron saints, her privileged relation to the Almighty, drawing his attention as a professional _dévote_, her definite “exercises,” and her definitely recognized social _pose_ in the organization. 304 Above, p. 362 ff. 305 A fuller discussion of confession is contained in the excellent work by FRANK GRANGER: The Soul of a Christian, London, 1900, ch. xii. 306 Example: “The minister at Sudbury, being at the Thursday lecture in Boston, heard the officiating clergyman praying for rain. As soon as the service was over, he went to the petitioner and said, ‘You Boston ministers, as soon as a tulip wilts under your windows, go to church and pray for rain, until all Concord and Sudbury are under water.’ ” R. W. EMERSON: Lectures and Biographical Sketches, p. 363. 307 AUGUSTE SABATIER: Esquisse d’une Philosophie de la Religion, 2me éd., 1897, pp. 24‐26, abridged. 308 My authority for these statistics is the little work on Müller, by FREDERIC G. WARNE, New York, 1898. 309 The Life of Trust; Being a Narrative of the Lord’s Dealings with George Müller, New American edition, N. Y., Crowell, pp. 228, 194, 219. 310 Ibid., p. 126. 311 Op. cit., p. 383, abridged. 312 Ibid., p. 323. 313 I cannot resist the temptation of quoting an expression of an even more primitive style of religious thought, which I find in Arber’s English Garland, vol. vii. p. 440. Robert Lyde, an English sailor, along with an English boy, being prisoners on a French ship in 1689, set upon the crew, of seven Frenchmen, killed two, made the other five prisoners, and brought home the ship. Lyde thus describes how in this feat he found his God a very present help in time of trouble:— “With the assistance of God I kept my feet when they three and one more did strive to throw me down. Feeling the Frenchman which hung about my middle hang very heavy, I said to the boy, ‘Go round the binnacle, and knock down that man that hangeth on my back.’ So the boy did strike him one blow on the head which made him fall.... Then I looked about for a marlin spike or anything else to strike them withal. But seeing nothing, I said, ‘LORD! what shall I do?’ Then casting up my eye upon my left side, and seeing a marlin spike hanging, I jerked my right arm and took hold, and struck the point four times about a quarter of an inch deep into the skull of that man that had hold of my left arm. [One of the Frenchmen then hauled the marlin spike away from him.] But through GOD’S wonderful providence! it either fell out of his hand, or else he threw it down, and at this time the Almighty GOD gave me strength enough to take one man in one hand, and throw at the other’s head: and looking about again to see anything to strike them withal, but seeing nothing, I said, ‘LORD! what shall I do now?’ And then it pleased GOD to put me in mind of my knife in my pocket. And although two of the men had hold of my right arm, yet GOD Almighty strengthened me so that I put my right hand into my right pocket, drew out the knife and sheath, ... put it between my legs and drew it out, and then cut the man’s throat with it that had his back to my breast: and he immediately dropt down, and scarce ever stirred after.”—I have slightly abridged Lyde’s narrative. 314 As, for instance, In Answer to Prayer, by the BISHOP OF RIPON and others, London, 1898; Touching Incidents and Remarkable Answers to Prayer, Harrisburg, Pa., 1898 (?); H. L. HASTINGS: The Guiding Hand, or Providential Direction, illustrated by Authentic Instances, Boston, 1898 (?). 315 C. HILTY: Glück, Dritter Theil, 1900, pp. 92 ff. 316 “Good Heaven!” says Epictetus, “any one thing in the creation is sufficient to demonstrate a Providence, to a humble and grateful mind. The mere possibility of producing milk from grass, cheese from milk, and wool from skins; who formed and planned it? Ought we not, whether we dig or plough or eat, to sing this hymn to God? Great is God, who has supplied us with these instruments to till the ground; great is God, who has given us hands and instruments of digestion; who has given us to grow insensibly and to breathe in sleep. These things we ought forever to celebrate.... But because the most of you are blind and insensible, there must be some one to fill this station, and lead, in behalf of all men, the hymn to God; for what else can I do, a lame old man, but sing hymns to God? Were I a nightingale, I would act the part of a nightingale; were I a swan, the part of a swan. But since I am a reasonable creature, it is my duty to praise God ... and I call on you to join the same song.” Works, book i. ch. xvi., CARTER‐HIGGINSON translation, abridged. 317 JAMES MARTINEAU: end of the sermon “Help Thou Mine Unbelief,” in Endeavours after a Christian Life, 2d series. Compare with this page the extract from Voysey on p. 275, above, and those from Pascal and Madame Guyon on p. 286. 318 Souvenirs de ma Jeunesse, 1897, p. 122. 319 Op. cit., Letter XXX. 320 Above, p. 248 ff. Compare the withdrawal of expression from the world, in Melancholiacs, p. 151. 321 Above, pp. 24, 25. 322 A friend of mine, a first‐rate psychologist, who is a subject of graphic automatism, tells me that the appearance of independent actuation in the movements of his arm, when he writes automatically, is so distinct that it obliges him to abandon a psychophysical theory which he had previously believed in, the theory, namely, that we have no feeling of the discharge downwards of our voluntary motor‐centres. We must normally have such a feeling, he thinks, or the _sense of an absence_ would not be so striking as it is in these experiences. Graphic automatism of a fully developed kind is rare in religious history, so far as my knowledge goes. Such statements as Antonia Bourignon’s, that “I do nothing but lend my hand and spirit to another power than mine,” is shown by the context to indicate inspiration rather than directly automatic writing. In some eccentric sects this latter occurs. The most striking instance of it is probably the bulky volume called, ’Oahspe, a new Bible in the Words of Jehovah and his angel ambassadors,’ Boston and London, 1891, written and illustrated automatically by DR. NEWBROUGH of New York, whom I understand to be now, or to have been lately, at the head of the spiritistic community of Shalam in New Mexico. The latest automatically written book which has come under my notice is “Zertoulem’s Wisdom of the Ages,” by GEORGE A. FULLER, Boston, 1901. 323 W. SANDAY: The Oracles of God, London, 1892, pp. 49‐56, abridged. 324 Op. cit., p. 91. This author also cites Moses’s and Isaiah’s commissions, as given in Exodus, chaps. iii. and iv., and Isaiah, chap. vi. 325 Quoted by AUGUSTUS CLISSOLD: The Prophetic Spirit in Genius and Madness, 1870, p. 67. Mr. Clissold is a Swedenborgian. Swedenborg’s case is of course the palmary one of _audita et visa_, serving as a basis of religious revelation. 326 NÖLDEKE, Geschichte des Qorâns, 1860, p. 16. Compare the fuller account in Sir WILLIAM MUIR’S Life of Mahomet, 3d ed., 1894, ch. iii. 327 The Mormon theocracy has always been governed by direct revelations accorded to the President of the Church and its Apostles. From an obliging letter written to me in 1899 by an eminent Mormon, I quote the following extract:— “It may be very interesting for you to know that the President [Mr. Snow] of the Mormon Church claims to have had a number of revelations very recently from heaven. To explain fully what these revelations are, it is necessary to know that we, as a people, believe that the Church of Jesus Christ has again been established through messengers sent from heaven. This Church has at its head a prophet, seer, and revelator, who gives to man God’s holy will. Revelation is the means through which the will of God is declared directly and in fullness to man. These revelations are got through dreams of sleep or in waking visions of the mind, by voices without visional appearance, or by actual manifestations of the Holy Presence before the eye. We believe that God has come in person and spoken to our prophet and revelator.” 328 For example, on pages 135, 163, 333, above. 329 From this point of view, the contrasts between the healthy and the morbid mind, and between the once‐born and the twice‐born types, of which I spoke in earlier lectures (see pp. 162‐167), cease to be the radical antagonisms which many think them. The twice‐born look down upon the rectilinear consciousness of life of the once‐born as being “mere morality,” and not properly religion. “Dr. Channing,” an orthodox minister is reported to have said, “is excluded from the highest form of religious life by the extraordinary rectitude of his character.” It is indeed true that the outlook upon life of the twice‐born—holding as it does more of the element of evil in solution—is the wider and completer. The “heroic” or “solemn” way in which life comes to them is a “higher synthesis” into which healthy‐ mindedness and morbidness both enter and combine. Evil is not evaded, but sublated in the higher religious cheer of these persons (see pp. 47‐52, 362‐365). But the final consciousness which each type reaches of union with the divine has the same practical significance for the individual; and individuals may well be allowed to get to it by the channels which lie most open to their several temperaments. In the cases which were quoted in Lecture IV, of the mind‐cure form of healthy‐mindedness, we found abundant examples of regenerative process. The severity of the crisis in this process is a matter of degree. How long one shall continue to drink the consciousness of evil, and when one shall begin to short‐circuit and get rid of it, are also matters of amount and degree, so that in many instances it is quite arbitrary whether we class the individual as a once‐born or a twice‐born subject. 330 Compare, e.g., the quotation from Renan on p. 37, above. 331 “Prayerful” taken in the broader sense explained above on pp. 463 ff. 332 How was it ever conceivable, we ask, that a man like Christian Wolff, in whose dry‐as‐dust head all the learning of the early eighteenth century was concentrated, should have preserved such a baby‐like faith in the personal and human character of Nature as to expound her operations as he did in his work on the uses of natural things? This, for example, is the account he gives of the sun and its utility:— “We see that God has created the sun to keep the changeable conditions on the earth in such an order that living creatures, men and beasts, may inhabit its surface. Since men are the most reasonable of creatures, and able to infer God’s invisible being from the contemplation of the world, the sun in so far forth contributes to the primary purpose of creation: without it the race of man could not be preserved or continued.... The sun makes daylight, not only on our earth, but also on the other planets; and daylight is of the utmost utility to us; for by its means we can commodiously carry on those occupations which in the night‐time would either be quite impossible, or at any rate impossible without our going to the expense of artificial light. The beasts of the field can find food by day which they would not be able to find at night. Moreover we owe it to the sunlight that we are able to see everything that is on the earth’s surface, not only near by, but also at a distance, and to recognize both near and far things according to their species, which again is of manifold use to us not only in the business necessary to human life, and when we are traveling, but also for the scientific knowledge of Nature, which knowledge for the most part depends on observations made with the help of sight, and, without the sunshine, would have been impossible. If any one would rightly impress on his mind the great advantages which he derives from the sun, let him imagine himself living through only one month, and see how it would be with all his undertakings, if it were not day but night. He would then be sufficiently convinced out of his own experience, especially if he had much work to carry on in the street or in the fields.... From the sun we learn to recognize when it is midday, and by knowing this point of time exactly, we can set our clocks right, on which account astronomy owes much to the sun.... By help of the sun one can find the meridian.... But the meridian is the basis of our sun‐dials, and generally speaking, we should have no sun‐dials if we had no sun.” Vernünftige Gedanken von den Absichten der natürlichen Dinge, 1782, pp. 74‐84. Or read the account of God’s beneficence in the institution of “the great variety throughout the world of men’s faces, voices, and handwriting,” given in Derham’s Physico‐theology, a book that had much vogue in the eighteenth century. “Had Man’s body,” says Dr. Derham, “been made according to any of the Atheistical Schemes, or any other Method than that of the infinite Lord of the World, this wise Variety would never have been: but Men’s Faces would have been cast in the same, or not a very different Mould, their Organs of Speech would have sounded the same or not so great a Variety of Notes; and the same Structure of Muscles and Nerves would have given the Hand the same Direction in Writing. And in this Case, what Confusion, what Disturbance, what Mischiefs would the world eternally have lain under! No Security could have been to our persons; no Certainty, no Enjoyment of our Possessions; no Justice between Man and Man; no Distinction between Good and Bad, between Friends and Foes, between Father and Child, Husband and Wife, Male or Female; but all would have been turned topsy‐turvy, by being exposed to the Malice of the Envious and ill‐Natured, to the Fraud and Violence of Knaves and Robbers, to the Forgeries of the crafty Cheat, to the Lusts of the Effeminate and Debauched, and what not! Our Courts of Justice can abundantly testify the dire Effects of Mistaking Men’s Faces, of counterfeiting their Hands, and forging Writings. But now as the infinitely wise Creator and Ruler hath ordered the Matter, every man’s Face can distinguish him in the Light, and his Voice in the Dark; his Hand‐writing can speak for him though absent, and be his Witness, and secure his Contracts in future Generations. A manifest as well as admirable Indication of the divine Superintendence and Management.” A God so careful as to make provision even for the unmistakable signing of bank checks and deeds was a deity truly after the heart of eighteenth century Anglicanism. I subjoin, omitting the capitals, Derham’s “Vindication of God by the Institution of Hills and Valleys,” and Wolff’s altogether culinary account of the institution of Water:— “The uses,” says Wolff, “which water serves in human life are plain to see and need not be described at length. Water is a universal drink of man and beasts. Even though men have made themselves drinks that are artificial, they could not do this without water. Beer is brewed of water and malt, and it is the water in it which quenches thirst. Wine is prepared from grapes, which could never have grown without the help of water; and the same is true of those drinks which in England and other places they produce from fruit.... Therefore since God so planned the world that men and beasts should live upon it and find there everything required for their necessity and convenience, he also made water as one means whereby to make the earth into so excellent a dwelling. And this is all the more manifest when we consider the advantages which we obtain from this same water for the cleaning of our household utensils, of our clothing, and of other matters.... When one goes into a grinding‐ mill one sees that the grindstone must always be kept wet and then one will get a still greater idea of the use of water.” Of the hills and valleys, Derham, after praising their beauty, discourses as follows: “Some constitutions are indeed of so happy a strength, and so confirmed an health, as to be indifferent to almost any place or temperature of the air. But then others are so weakly and feeble, as not to be able to bear one, but can live comfortably in another place. With some the more subtle and finer air of the hills doth best agree, who are languishing and dying in the feculent and grosser air of great towns, or even the warmer and vaporous air of the valleys and waters. But contrariwise, others languish on the hills, and grow lusty and strong in the warmer air of the valleys. “So that this opportunity of shifting our abode from the hills to the vales, is an admirable easement, refreshment, and great benefit to the valetudinarian, feeble part of mankind; affording those an easy and comfortable life, who would otherwise live miserably, languish, and pine away. “To this salutary conformation of the earth we may add another great convenience of the hills, and that is affording commodious places for habitation, serving (as an eminent author wordeth it) as screens to keep off the cold and nipping blasts of the northern and easterly winds, and reflecting the benign and cherishing sunbeams, and so rendering our habitations both more comfortable and more cheerly in winter. “Lastly, it is to the hills that the fountains owe their rise and the rivers their conveyance, and consequently those vast masses and lofty piles are not, as they are charged, such rude and useless excrescences of our ill‐formed globe; but the admirable tools of nature, contrived and ordered by the infinite Creator, to do one of its most useful works. For, was the surface of the earth even and level, and the middle parts of its islands and continents not mountainous and high as now it is, it is most certain there could be no descent for the rivers, no conveyance for the waters; but, instead of gliding along those gentle declivities which the higher lands now afford them quite down to the sea, they would stagnate and perhaps stink, and also drown large tracts of land. “[Thus] the hills and vales, though to a peevish and weary traveler they may seem incommodious and troublesome, yet are a noble work of the great Creator, and wisely appointed by him for the good of our sublunary world.” 333 Until the seventeenth century this mode of thought prevailed. One need only recall the dramatic treatment even of mechanical questions by Aristotle, as, for example, his explanation of the power of the lever to make a small weight raise a larger one. This is due, according to Aristotle, to the generally miraculous character of the circle and of all circular movement. The circle is both convex and concave; it is made by a fixed point and a moving line, which contradict each other; and whatever moves in a circle moves in opposite directions. Nevertheless, movement in a circle is the most “natural” movement; and the long arm of the lever, moving, as it does, in the larger circle, has the greater amount of this natural motion, and consequently requires the lesser force. Or recall the explanation by Herodotus of the position of the sun in winter: It moves to the south because of the cold which drives it into the warm parts of the heavens over Libya. Or listen to Saint Augustine’s speculations: “Who gave to chaff such power to freeze that it preserves snow buried under it, and such power to warm that it ripens green fruit? Who can explain the strange properties of fire itself, which blackens all that it burns, though itself bright, and which, though of the most beautiful colors, discolors almost all that it touches and feeds upon, and turns blazing fuel into grimy cinders?... Then what wonderful properties do we find in charcoal, which is so brittle that a light tap breaks it, and a slight pressure pulverizes it, and yet is so strong that no moisture rots it, nor any time causes it to decay.” City of God, book xxi. ch. iv. Such aspects of things as these, their naturalness and unnaturalness, the sympathies and antipathies of their superficial qualities, their eccentricities, their brightness and strength and destructiveness, were inevitably the ways in which they originally fastened our attention. If you open early medical books, you will find sympathetic magic invoked on every page. Take, for example, the famous vulnerary ointment attributed to Paracelsus. For this there were a variety of receipts, including usually human fat, the fat of either a bull, a wild boar, or a bear; powdered earthworms, the _usnia_, or mossy growth on the weathered skull of a hanged criminal, and other materials equally unpleasant—the whole prepared under the planet Venus if possible, but never under Mars or Saturn. Then, if a splinter of wood, dipped in the patient’s blood, or the bloodstained weapon that wounded him, be immersed in this ointment, the wound itself being tightly bound up, the latter infallibly gets well,—I quote now Van Helmont’s account,—for the blood on the weapon or splinter, containing in it the spirit of the wounded man, is roused to active excitement by the contact of the ointment, whence there results to it a full commission or power to cure its cousin‐german, the blood in the patient’s body. This it does by sucking out the dolorous and exotic impression from the wounded part. But to do this it has to implore the aid of the bull’s fat, and other portions of the unguent. The reason why bull’s fat is so powerful is that the bull at the time of slaughter is full of secret reluctancy and vindictive murmurs, and therefore dies with a higher flame of revenge about him than any other animal. And thus we have made it out, says this author, that the admirable efficacy of the ointment ought to be imputed, not to any auxiliary concurrence of Satan, but simply to the energy of the _posthumous character of Revenge_ remaining firmly impressed upon the blood and concreted fat in the unguent. J. B. VAN HELMONT: A Ternary of Paradoxes, translated by WALTER CHARLETON, London, 1650.—I much abridge the original in my citations. The author goes on to prove by the analogy of many other natural facts that this sympathetic action between things at a distance is the true rationale of the case. “If,” he says, “the heart of a horse, slain by a witch, taken out of the yet reeking carcase, be impaled upon an arrow and roasted, immediately the whole witch becomes tormented with the insufferable pains and cruelty of the fire, which could by no means happen unless there preceded a conjunction of the spirit of the witch with the spirit of the horse. In the reeking and yet panting heart, the spirit of the witch is kept captive, and the retreat of it prevented by the arrow transfixed. Similarly hath not many a murdered carcase at the coroner’s inquest suffered a fresh hæmorrhage or cruentation at the presence of the assassin?—the blood being, as in a furious fit of anger, enraged and agitated by the impress of revenge conceived against the murderer, at the instant of the soul’s compulsive exile from the body. So, if you have dropsy, gout, or jaundice, by including some of your warm blood in the shell and white of an egg, which, exposed to a gentle heat, and mixed with a bait of flesh, you shall give to a hungry dog or hog, the disease shall instantly pass from you into the animal, and leave you entirely. And similarly again, if you burn some of the milk either of a cow or of a woman, the gland from which it issued will dry up. A gentleman at Brussels had his nose mowed off in a combat, but the celebrated surgeon Tagliacozzus digged a new nose for him out of the skin of the arm of a porter at Bologna. About thirteen months after his return to his own country, the engrafted nose grew cold, putrefied, and in a few days dropped off, and it was then discovered that the porter had expired, near about the same punctilio of time. There are still at Brussels eye‐witnesses of this occurrence,” says Van Helmont; and adds, “I pray what is there in this of superstition or of exalted imagination?” Modern mind‐cure literature—the works of Prentice Mulford, for example—is full of sympathetic magic. 334 Compare Lotze’s doctrine that the only meaning we can attach to the notion of a thing as it is “in itself” is by conceiving it as it is _for_ itself; i.e., as a piece of full experience with a private sense of “pinch” or inner activity of some sort going with it. 335 Even the errors of fact may possibly turn out not to be as wholesale as the scientist assumes. We saw in Lecture IV how the religious conception of the universe seems to many mind‐curers ’verified’ from day to day by their experience of fact. “Experience of fact” is a field with so many things in it that the sectarian scientist, methodically declining, as he does, to recognize such “facts” as mind‐curers and others like them experience, otherwise than by such rude heads of classification as “bosh,” “rot,” “folly,” certainly leaves out a mass of raw fact which, save for the industrious interest of the religious in the more personal aspects of reality, would never have succeeded in getting itself recorded at all. We know this to be true already in certain cases; it may, therefore, be true in others as well. Miraculous healings have always been part of the supernaturalist stock in trade, and have always been dismissed by the scientist as figments of the imagination. But the scientist’s tardy education in the facts of hypnotism has recently given him an apperceiving mass for phenomena of this order, and he consequently now allows that the healings may exist, provided you expressly call them effects of “suggestion.” Even the stigmata of the cross on Saint Francis’s hands and feet may on these terms not be a fable. Similarly, the time‐honored phenomenon of diabolical possession is on the point of being admitted by the scientist as a fact, now that he has the name of “hystero‐demonopathy” by which to apperceive it. No one can foresee just how far this legitimation of occultist phenomena under newly found scientist titles may proceed—even “prophecy,” even “levitation,” might creep into the pale. Thus the divorce between scientist facts and religious facts may not necessarily be as eternal as it at first sight seems, nor the personalism and romanticism of the world, as they appeared to primitive thinking, be matters so irrevocably outgrown. The final human opinion may, in short, in some manner now impossible to foresee, revert to the more personal style, just as any path of progress may follow a spiral rather than a straight line. If this were so, the rigorously impersonal view of science might one day appear as having been a temporarily useful eccentricity rather than the definitively triumphant position which the sectarian scientist at present so confidently announces it to be. 336 Hume’s criticism has banished causation from the world of physical objects, and “Science” is absolutely satisfied to define cause in terms of concomitant change—read Mach, Pearson, Ostwald. The “original” of the notion of causation is in our inner personal experience, and only there can causes in the old‐fashioned sense be directly observed and described. 337 When I read in a religious paper words like these: “Perhaps the best thing we can say of God is that he is _the Inevitable Inference_,” I recognize the tendency to let religion evaporate in intellectual terms. Would martyrs have sung in the flames for a mere inference, however inevitable it might be? Original religious men, like Saint Francis, Luther, Behmen, have usually been enemies of the intellect’s pretension to meddle with religious things. Yet the intellect, everywhere invasive, shows everywhere its shallowing effect. See how the ancient spirit of Methodism evaporates under those wonderfully able rationalistic booklets (which every one should read) of a philosopher like Professor Bowne (The Christian Revelation, The Christian Life, The Atonement: Cincinnati and New York, 1898, 1899, 1900). See the positively expulsive purpose of philosophy properly so called:— “Religion,” writes M. Vacherot (La Religion, Paris, 1869, pp. 313, 436, et passim), “answers to a transient state or condition, not to a permanent determination of human nature, being merely an expression of that stage of the human mind which is dominated by the imagination.... Christianity has but a single possible final heir to its estate, and that is scientific philosophy.” In a still more radical vein, Professor Ribot (Psychologie des Sentiments, p. 310) describes the evaporation of religion. He sums it up in a single formula—the ever‐growing predominance of the rational intellectual element, with the gradual fading out of the emotional element, this latter tending to enter into the group of purely intellectual sentiments. “Of religious sentiment properly so called, nothing survives at last save a vague respect for the unknowable _x_ which is a last relic of the fear, and a certain attraction towards the ideal, which is a relic of the love, that characterized the earlier periods of religious growth. To state this more simply, _religion tends to turn into religious philosophy_.—These are psychologically entirely different things, the one being a theoretic construction of ratiocination, whereas the other is the living work of a group of persons, or of a great inspired leader, calling into play the entire thinking and feeling organism of man.” I find the same failure to recognize that the stronghold of religion lies in individuality in attempts like those of Professor Baldwin (Mental Development, Social and Ethical Interpretations, ch. x.) and Mr. H. R. Marshall (Instinct and Reason, chaps, viii. to xii.) to make it a purely “conservative social force.” 338 Compare, for instance, pages 203, 219, 223, 226, 249 to 256, 275 to 278. 339 American Journal of Psychology, vii. 345. 340 Above, p. 184. 341 Above, p. 145. 342 Above, p. 400. 343 Example: Henri Perreyve writes to Gratry: “I do not know how to deal with the happiness which you aroused in me this morning. It overwhelms me; I want to _do_ something, yet I can do nothing and am fit for nothing.... I would fain do _great things_.” Again, after an inspiring interview, he writes: “I went homewards, intoxicated with joy, hope, and strength. I wanted to feed upon my happiness in solitude, far from all men. It was late; but, unheeding that, I took a mountain path and went on like a madman, looking at the heavens, regardless of earth. Suddenly an instinct made me draw hastily back—I was on the very edge of a precipice, one step more and I must have fallen. I took fright and gave up my nocturnal promenade.” A. GRATRY: Henri Perreyve, London, 1872, pp. 92, 89. This primacy, in the faith‐state, of vague expansive impulse over direction is well expressed in Walt Whitman’s lines (Leaves of Grass, 1872, p. 190):— “O to confront night, storms, hunger, ridicule, accidents, rebuffs, as the trees and animals do.... Dear Camerado! I confess I have urged you onward with me, and still urge you, without the least idea what is our destination, Or whether we shall be victorious, or utterly quell’d and defeated.” This readiness for great things, and this sense that the world by its importance, wonderfulness, etc., is apt for their production, would seem to be the undifferentiated germ of all the higher faiths. Trust in our own dreams of ambition, or in our country’s expansive destinies, and faith in the providence of God, all have their source in that onrush of our sanguine impulses, and in that sense of the exceedingness of the possible over the real. 344 Compare LEUBA: Loc. cit., pp. 346‐349. 345 The Contents of Religious Consciousness, in The Monist, xi. 536, July, 1901. 346 Loc. cit., pp. 571, 572, abridged. See, also, this writer’s extraordinarily true criticism of the notion that religion primarily seeks to solve the intellectual mystery of the world. Compare what W. BENDER says (in his Wesen der Religion, Bonn, 1888, pp. 85, 38): “Not the question about God, and not the inquiry into the origin and purpose of the world is religion, but the question about Man. All religious views of life are anthropocentric.” “Religion is that activity of the human impulse towards self‐preservation by means of which Man seeks to carry his essential vital purposes through against the adverse pressure of the world by raising himself freely towards the world’s ordering and governing powers when the limits of his own strength are reached.” The whole book is little more than a development of these words. 347 Remember that for some men it arrives suddenly, for others gradually, whilst others again practically enjoy it all their life. 348 The practical difficulties are: 1, to “realize the reality” of one’s higher part; 2, to identify one’s self with it exclusively; and 3, to identify it with all the rest of ideal being. 349 “When mystical activity is at its height, we find consciousness possessed by the sense of a being at once _excessive_ and _identical_ with the self: great enough to be God; interior enough to be me. The ‘objectivity’ of it ought in that case to be called _excessivity_, rather, or exceedingness.” RÉCÉJAC: Essai sur les fondements de la conscience mystique, 1897, p. 46. 350 The word “truth” is here taken to mean something additional to bare value for life, although the natural propensity of man is to believe that whatever has great value for life is thereby certified as true. 351 Above, p. 455. 352 Proceedings of the Society for Psychical Research, vol. vii. p. 305. For a full statement of Mr. Myers’s views, I may refer to his posthumous work, “Human Personality in the Light of Recent Research,” which is already announced by Messrs. Longmans, Green & Co. as being in press. Mr. Myers for the first time proposed as a general psychological problem the exploration of the subliminal region of consciousness throughout its whole extent, and made the first methodical steps in its topography by treating as a natural series a mass of subliminal facts hitherto considered only as curious isolated facts, and subjecting them to a systematized nomenclature. How important this exploration will prove, future work upon the path which Myers has opened can alone show. Compare my paper: “Frederic Myers’s Services to Psychology,” in the said Proceedings, part xlii., May, 1901. 353 Compare the inventory given above on pp. 483‐4, and also what is said of the subconscious self on pp. 233‐236, 240‐242. 354 Compare above, pp. 419 ff. 355 One more expression of this belief, to increase the reader’s familiarity with the notion of it:— “If this room is full of darkness for thousands of years, and you come in and begin to weep and wail, ‘Oh, the darkness,’ will the darkness vanish? Bring the light in, strike a match, and light comes in a moment. So what good will it do you to think all your lives, ‘Oh, I have done evil, I have made many mistakes’? It requires no ghost to tell us that. Bring in the light, and the evil goes in a moment. Strengthen the real nature, build up yourselves, the effulgent, the resplendent, the ever pure, call that up in every one whom you see. I wish that every one of us had come to such a state that even when we see the vilest of human beings we can see the God within, and instead of condemning, say, ‘Rise, thou effulgent One, rise thou who art always pure, rise thou birthless and deathless, rise almighty, and manifest your nature.’ ... This is the highest prayer that the Advaita teaches. This is the one prayer: remembering our nature.” ... “Why does man go out to look for a God?... It is your own heart beating, and you did not know, you were mistaking it for something external. He, nearest of the near, my own self, the reality of my own life, my body and my soul.—I am Thee and Thou art Me. That is your own nature. Assert it, manifest it. Not to become pure, you are pure already. You are not to be perfect, you are that already. Every good thought which you think or act upon is simply tearing the veil, as it were, and the purity, the Infinity, the God behind, manifests itself—the eternal Subject of everything, the eternal Witness in this universe, your own Self. Knowledge is, as it were, a lower step, a degradation. We are It already; how to know It?” SWAMI VIVEKANANDA: Addresses, No. XII., Practical Vedanta, part iv. pp. 172, 174, London, 1897; and Lectures, The Real and the Apparent Man, p. 24, abridged. 356 For instance, here is a case where a person exposed from her birth to Christian ideas had to wait till they came to her clad in spiritistic formulas before the saving experience set in:— “For myself I can say that spiritualism has saved me. It was revealed to me at a critical moment of my life, and without it I don’t know what I should have done. It has taught me to detach myself from worldly things and to place my hope in things to come. Through it I have learned to see in all men, even in those most criminal, even in those from whom I have most suffered, undeveloped brothers to whom I owed assistance, love, and forgiveness. I have learned that I must lose my temper over nothing, despise no one, and pray for all. Most of all I have learned to pray! And although I have still much to learn in this domain, prayer ever brings me more strength, consolation, and comfort. I feel more than ever that I have only made a few steps on the long road of progress; but I look at its length without dismay, for I have confidence that the day will come when all my efforts shall be rewarded. So Spiritualism has a great place in my life, indeed it holds the first place there.” Flournoy Collection. 357 “The influence of the Holy Spirit, exquisitely called the Comforter, is a matter of actual experience, as solid a reality as that of electro‐magnetism.” W. C. BROWNELL, Scribner’s Magazine, vol. xxx. p. 112. 358 That the transaction of opening ourselves, otherwise called prayer, is a perfectly definite one for certain persons, appears abundantly in the preceding lectures. I append another concrete example to reinforce the impression on the reader’s mind:— “Man can learn to transcend these limitations [of finite thought] and draw power and wisdom at will.... The divine presence is known through experience. The turning to a higher plane is a distinct act of consciousness. It is not a vague, twilight or semi‐conscious experience. It is not an ecstasy; it is not a trance. It is not super‐consciousness in the Vedantic sense. It is not due to self‐ hypnotization. It is a perfectly calm, sane, sound, rational, common‐sense shifting of consciousness from the phenomena of sense‐ perception to the phenomena of seership, from the thought of self to a distinctively higher realm.... For example, if the lower self be nervous, anxious, tense, one can in a few moments compel it to be calm. This is not done by a word simply. Again I say, it is not hypnotism. It is by the exercise of power. One feels the spirit of peace as definitely as heat is perceived on a hot summer day. The power can be as surely used as the sun’s rays can be focused and made to do work, to set fire to wood.” The Higher Law, vol. iv. pp. 4, 6, Boston, August, 1901. 359 Transcendentalists are fond of the term “Over‐soul,” but as a rule they use it in an intellectualist sense, as meaning only a medium of communion. “God” is a causal agent as well as a medium of communion, and that is the aspect which I wish to emphasize. 360 Transcendental idealism, of course, insists that its ideal world makes _this_ difference, that facts _exist_. We owe it to the Absolute that we have a world of fact at all. “A world” of fact!—that exactly is the trouble. An entire world is the smallest unit with which the Absolute can work, whereas to our finite minds work for the better ought to be done within this world, setting in at single points. Our difficulties and our ideals are all piecemeal affairs, but the Absolute can do no piecework for us; so that all the interests which our poor souls compass raise their heads too late. We should have spoken earlier, prayed for another world absolutely, before this world was born. It is strange, I have heard a friend say, to see this blind corner into which Christian thought has worked itself at last, with its God who can raise no particular weight whatever, who can help us with no private burden, and who is on the side of our enemies as much as he is on our own. Odd evolution from the God of David’s psalms! 361 See my Will to Believe and other Essays in Popular Philosophy, 1897, p. 165. 362 Such a notion is suggested in my Ingersoll Lecture On Human Immortality, Boston and London, 1899. 363 Tertium Quid, 1887, p. 99. 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