The Varieties of Religious Experience — William James

p. 400pass 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 sarnddhiy " 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 feeliiTgfbT egoism. . . . There is no feeling of /, and yet the mind works, desireless, free from restlessness, objectless, bodiless.

Then the Truth shines in its full effulgence, and we know ourselves — for Samadhi lies potential in us all — for 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." ^ The Vedantists say that one may stumble into superconsciousness sporadically, without the previous discipline, but it is then impure.

Their test of its purity, hke ^ My quotations are from Vivekananda, Raja Yoga, London, 1896. The completest source of information on Yoga is the work translated by Vl- HARi Lala Mitra : Yoga Vasishta Maha Ramayana, 4 vols., Calcutta, 1891-99.

p. 401our 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 y^ changed, illumined." ^ The Buddhists use 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 oif, and the satisfied sense of unity remains. In the third stage the satisfaction departs, and indifference begins, along with memory and 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 mentioned — a region where there exists nothing, and where the meditator 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 * 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. . . .

Throughthe 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.

p. 402finally. This would seem to be, not yet Nirvana, but as close an approach to it as this life affords.^ 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 elsewhere— the 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 : ^ — " 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 * I follow the account in C. F.

Koeppen : Die Religion des Buddha, Berlin, 1857, i. 585 ff. 2 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.