lectures16+17-第11节
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states establish the truth of those theological affections in
which the saintly life has its root？
In spite of their repudiation of articulate self…description；
mystical states in general assert a pretty distinct theoretic
drift。 It is possible to give the outcome of the majority of
them in terms that point in definite philosophical directions。
One of these directions is optimism； and the other is monism。 We
pass into mystical states from out of ordinary consciousness as
from a less into a more； as from a smallness into a vastness； and
at the same time as from an unrest to a rest。 We feel them as
reconciling； unifying states。 They appeal to the yes…function
more than to the no…function in us。 In them the unlimited absorbs
the limits and peacefully closes the account。 Their very denial
of every adjective you may propose as applicable to the ultimate
truthHe； the Self； the Atman； is to be described by 〃No！ no！〃
only； say the Upanishads＇263＇though it seems on the surface to
be a no…function； is a denial made on behalf of a deeper yes。
Whoso calls the Absolute anything in particular； or says that it
is THIS； seems implicitly to shut it off from being THAT it is
as if he lessened it。 So we deny the 〃this；〃 negating the
negation which it seems to us to imply； in the interests of the
higher affirmative attitude by which we are possessed。 The
fountain…head of Christian mysticism is Dionysius the Areopagite。
He describes the absolute truth by negatives exclusively。
＇263＇ Muller's translation； part ii。 p。 180。
〃The cause of all things is neither soul nor intellect； nor has
it imagination； opinion； or reason； or intelligence； nor is it
reason or intelligence； nor is it spoken or thought。 It is
neither number； nor order； nor magnitude； nor littleness； nor
equality； nor inequality； nor similarity； nor dissimilarity。 It
neither stands； nor moves； nor rests。 。 。 。 It is neither
essence； nor eternity； nor time。 Even intellectual contact does
not belong to it。 It is neither science nor truth。 It is not
even royalty or wisdom； not one； not unity； not divinity or
goodness； nor even spirit as we know it；〃 etc。； ad libitum。＇264＇
＇264＇ T。 Davidson's translation； in Journal of Speculative
Philosophy； 1893； vol。 xxii。； p。 399。
But these qualifications are denied by Dionysius； not because the
truth falls short of them； but because it so infinitely excels
them。 It is above them。 It is SUPER…lucent； SUPER…splendent；
SUPER…essential； SUPER…sublime； SUPER EVERYTHING that can be
named。 Like Hegel in his logic； mystics journey towards the
positive pole of truth only by the 〃Methode der Absoluten
Negativitat。〃＇265＇
＇265＇ 〃Deus propter excellentiam non immerito Nihil vocatur。〃
Scotus Erigena； quoted by Andrew Seth： Two Lectures on Theism；
New York； 1897； p。 55。
Thus come the paradoxical expressions that so abound in mystical
writings。 As when Eckhart tells of the still desert of the
Godhead； 〃where never was seen difference； neither Father； Son；
nor Holy Ghost； where there is no one at home； yet where the
spark of the soul is more at peace than in itself。〃＇266＇ As when
Boehme writes of the Primal Love； that 〃it may fitly be compared
to Nothing； for it is deeper than any Thing； and is as nothing
with respect to all things； forasmuch as it is not comprehensible
by any of them。 And because it is nothing respectively； it is
therefore free from all things； and is that only good； which a
man cannot express or utter what it is； there being nothing to
which it may be compared； to express it by。〃＇267＇ Or as when
Angelus Silesius sings：
〃Gott ist ein lauter Nichts； ihn ruhrt kein Nun noch Hier；
Je mehr du nach ihm greiffst； je mehr entwind er dir。〃＇268＇
＇266＇ J。 Royce： Studies in Good and Evil； p。 282。
＇267＇ Jacob Bellmen's Dialogues on the Supersensual Life；
translated by Bernard Holland； London； 1901； p。 48。
＇268＇ Cherubinischer Wandersmann； Strophe 25。
To this dialectical use； by the intellect； of negation as a mode
of passage towards a higher kind of affirmation； there is
correlated the subtlest of moral counterparts in the sphere of
the personal will。 Since denial of the finite self and its
wants； since asceticism of some sort； is found in religious
experience to be the only doorway to the larger and more blessed
life； this moral mystery intertwines and combines with the
intellectual mystery in all mystical writings。
〃Love；〃 continues Behmen； is Nothing； for 〃when thou art gone
forth wholly from the Creature and from that which is visible；
and art become Nothing to all that is Nature and Creature； then
thou art in that eternal One； which is God himself； and then thou
shalt feel within thee the highest virtue of Love。 。 。 。 The
treasure of treasures for the soul is where she goeth out of the
Somewhat into that Nothing out of which all things may be made。
The soul here saith； I HAVE NOTHING； for I am utterly stripped
and naked； I CAN DO NOTHING； for I have no manner of power； but
am as water poured out； I AM NOTHING； for all that I am is no
more than an image of Being； and only God is to me I AM； and so；
sitting down in my own Nothingness； I give glory to the eternal
Being； and WILL NOTHING of myself； that so God may will all in
me； being unto me my God and all things。〃＇269＇
＇269＇ Op。 cit。； pp。 42； 74； abridged。
In Paul's language； I live； yet not I； but Christ liveth in me。
Only when I become as nothing can God enter in and no difference
between his life and mine remain outstanding。＇270＇
＇270＇ 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： II Vit：
six meditations sur le mystere chretien； pp。 280…283。
This overcoming of all the usual barriers between the individual
and the Absolute is the great mystic achievement。 In mystic
states we both become one with the Absolute and we become aware
of our oneness。 This is the everlasting and triumphant mystical
tradition； hardly altered by differences of clime or creed。 In
Hinduism； in Neoplatonism； in Sufism； in Christian mysticism； in
Whitmanism； we find the same recurring note； so that there is
about mystical utterances an eternal unanimity which ought to
make a critic stop and think； and which brings it about that the
mystical classics have； as has been said； neither birthday nor
native land。 Perpetually telling of the unity of man with God；
their speech antedates languages； and they do not grow old。＇271＇
