lectures16+17-第13章

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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＇







＇271＇　Compare　M。　Maeterlinck：　　L'Ornement　des　Noces　spirituelles



de　Ruysbroeck；　Bruxelles；　1891；　Introduction；　p。　xix。















〃That　art　Thou！〃　say　the　Upanishads；　and　the　Vedantists　add：　



〃Not　a　part；　not　a　mode　of　That；　but　identically　That；　that



absolute　Spirit　of　the　World。〃　　〃As　pure　water　poured　into　pure



water　remains　the　same；　thus；　O　Gautama；　is　the　Self　of



a　thinker　who　knows。　　Water　in　water；　fire　in　fire；　ether　in



ether；　no　one　can　distinguish　them：　　likewise　a　man　whose　mind



has　entered　into　the　Self。〃＇272＇　　〃'Every　man；'　says　the　Sufi



Gulshan…Raz；　whose　heart　is　no　longer　shaken　by　any　doubt；　knows



with　certainty　that　there　is　no　being　save　only　One。　。　。　。　　In



his　divine　majesty　the　ME；　and　WE；　the　THOU；　are　not　found；　for



in　the　One　there　can　be　no　distinction。　Every　being　who　is



annulled　and　entirely　separated　from　himself；　hears　resound



outside　of　him　this　voice　and　this　echo：　　I　AM　GOD：　　he　has　an



eternal　way　of　existing；　and　is　no　longer　subject　to



death。'〃＇273＇　　In　the　vision　of　God；　says　Plotinus；　〃what　sees　is



not　our　reason；　but　something　prior　and　superior　to　our　reason。　。



。　。　　He　who　thus　sees　does　not　properly　see；　does　not　distinguish



or　imagine　two　things。　　He　changes；　he　ceases　to　be　himself；



preserves　nothing　of　himself。　　Absorbed　in　God；　he　makes　but　one



with　him；　like　a　centre　of　a　circle　coinciding　with　another



centre。〃＇274＇　　〃Here；〃　writes　Suso；　〃the　spirit　dies；　and　yet　is



all　alive　in　the　marvels　of　the　Godhead　。　。　。　and　is　lost　in　the



stillness　of　the　glorious　dazzling　obscurity　and　of　the　naked



simple　unity。　It　is　in　this　modeless　WHERE　that　the　highest　bliss



is　to　be　found。〃＇275＇　　〃Ich　bin　so　gross　als　Gott；〃　sings　Angelus



Silesius　again；　〃Er　ist　als　ich　so　klein；　Er　kann　nicht　uber



mich；　ich　unter　ihm　nicht　sein。〃＇276＇







＇272＇　Upanishads；　M。　Muller's　translation；　ii。　17；　334。







＇273＇　Schmolders：　Op。　cit。；　p。　210。







＇274＇　Enneads；　Bouillier's　translation。　Paris；　1861；　iii。　　561。



Compare　pp。　473…477；　and　vol。　i。　p。　27。







＇275＇　Autobiography；　pp。　309；　310。







＇276＇　Op。　cit。；　Strophe　10。















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　Dharana。　。　。　。　　When



to　himself　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　ONEthe　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。〃＇277＇







＇277＇　H。　P。　Blavatsky：　　The　voice　of　the　Silence。















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。〃＇278＇







＇278＇　Swinburne：　　On　the　Verge；　in　〃A　Midsummer　vacation。〃















That　doctrine；　for　example；　that　eternity　is　timeless；　that　our



〃immortality；〃　if　we　live　in　the　eternal；　is　not　so　much　future