lectures16+17-第7章

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they　make　on　those　who　have　them。　　A　Canadian　psychiatrist；　Dr。



R。　M。　Bucke；　gives　to　the　more　distinctly　characterized　of　these



phenomena　the　name　of　cosmic　consciousness。　　〃Cosmic



consciousness　in　its　more　striking　instances　is　not；〃　Dr。　Bucke



says；　〃simply　an　expansion　or　extension　of　the　self…conscious



mind　with　which　we　are　all　familiar；　but　the　superaddition　of　a



function　as　distinct　from　any　possessed　by　the　average　man　as



SELF…consciousness　is　distinct　from　any　function　possessed　by　one



of　the　higher　animals。〃







〃The　prime　characteristic　of　cosmic　consciousness　is　a



consciousness　of　the　cosmos；　that　is；　of　the　life　and　order　of



the　universe。　　Along　with　the　consciousness　of　the　cosmos　there



occurs　an　intellectual　enlightenment　which　alone　would　place　the



individual　on　a　new　plane　of　existencewould　make　him　almost　a



member　of　a　new　species。　　To　this　is　added　a　state　of　moral



exaltation；　an　indescribable　feeling　of　elevation；　elation；　and



joyousness；　and　a　quickening　of　the　moral　sense；　which　is　fully



as　striking；　and　more　important　than　is　the　enhanced　intellectual



power。　　With　these　come　what　may　be　called　a　sense　of



immortality；　a　consciousness　of　eternal　life；　not　a　conviction



that　he　shall　have　this；　but　the　consciousness　that　he　has　it



already。〃＇243＇







＇243＇　Cosmic　Consciousness：　　a　study　in　the　evolution　of　the



human　Mind；　Philadelphia；　1901；　p。　2。















It　was　Dr。　Bucke's　own　experience　of　a　typical　onset　of　cosmic



consciousness　in　his　own　person　which　led　him　to　investigate　it



in　others。　　He　has　printed　his　conclusions　In　a　highly



interesting　volume；　from　which　I　take　the　following　account　of



what　occurred　to　him：







〃I　had　spent　the　evening　in　a　great　city；　with　two　friends；



reading　and　discussing　poetry　and　philosophy。　　We　parted　at



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　t