The state of mysticism is essentially3 a hypnoidal trance state, and its traits are the characteristics of the hypnoidal consciousness. Like the hypnoidal state, that of the mystic state may pass into waking, sleep, or into the hypnotic condition.
James marks off mystic states, by the traits of Ineffability4, Transciency, Passivity, and Noetic Quality. These traits are just the ones found in the deeper states of the hypnoidal consciousness, especially the ones which approximate and pass into the hypnotic condition. In the mystical state, as in the hypnoidal state, there is a delicious languor5, a lack of tension to the stimulation6 of the external environment which retreats in the distance; there is[313] the instability of the hypnoidal consciousness which soon passes into the other forms such as sleep, hypnosis, or waking. There is also present the refreshing7, invigorating condition of the whole individuality on emerging from those peculiar8 subconscious9 states. The lethargic10 and cataleptic states often present in states of ecstasy11, in which the mystics fall, depend entirely12 on states of the hypnoido-hypnotic trance.
The mystic consciousness and the hypnoidal one are not identical. The mystic consciousness is a species of the hypnoidal consciousness. What are then its special features? In the first place, the mystic consciousness has a negative and a positive aspect, depression and exaltation. In the second place, mysticism expresses a definite reaction of the individual to the conditions of his external environment. This reaction is one of retraction13 from the miseries14 and fears of life.
If we examine closely the type of consciousness characteristic of the state preceding the onset15 of the mystic condition, we find that it is essentially that of suffering, of misery16, of disappointment, of despair, of inability to meet fairly, squarely, and courageously17 the experiences of life. There is a strong feeling of insecurity, a feeling of anxiety as to self and the world. A feeling of intense anguish18 seizes on the individual that he and the world are going to perdition, that on such terms life is not worth living. The instinct of fear penetrates19 every[314] pore of his being, and inspires the individual with dread20, horror, and terror. Terrorized by the wild evils of life, the personality becomes benumbed and paralyzed, and ready to succumb21. This state of intense depression is not simply related to fear, it is fear. It is the status melancholicus often preceding states of exaltation. The individual reaches a critical condition where life becomes impossible. The whole universe holds for him nothing but terrors and horrors.
Carlyle expresses this attitude when he makes Teufeldroeckh say: “I live in a continual, indefinite, pining fear; tremulous, pusillanimous22, apprehensive23 of I know not what: it seems as if things, all things in the heavens above and the earth beneath would hurt me; as if the heavens and the earth were but boundless24 jaws25 of a devouring26 monster, wherein I, palpitating, lie waiting to be devoured27.”
In this state of agony of fear, the individual looks for salvation28 in fleeing from the terrors of the world to the arms of the divinity.
In his terror the individual passes through a second stage, he becomes “converted,” he turns with prayers to the divine power to which he looks for shelter from the dangers of life. He appeals to the divinity for protection from the evils of the day and from the terrors of the night. This second stage is often preceded by a period of subconscious incubation which sometimes gives rise to sudden conscious[315] explosions, conscious conversions29, or sudden onset of mystic state of ecstasy.
In the library of Ashburbanipal, king of Assyria, there are found “penitential psalms30” much alike to our own, but some millenniums older than the Biblical psalms. These Assyro-Babylonian penitential psalms, inscribed31 in cuneiform script on clay tablets, clearly express the attitude of the worshipper or suppliant32:
“O Goddess, in the anguish of my heart have I raised cries of anguish to thee; declare forgiveness.
May thy heart be at rest.
May thy liver be pacified33.
The sin which I have committed I know not.
The Lord in the anger of his heart hath looked upon me.
The goddess hath become angry and hath stricken me grievously.
I sought for help, but no one taketh my hand.
I wept, but no one cometh to my side.
I utter cries, but no one harkens to me.
I am afflicted34, I am overcome.
Unto my merciful god I turn.
I kiss the feet of my goddess.
How long, known and unknown god, until the anger of thy heart be pacified?
How long, known and unknown goddess, until thy unfriendly heart be pacified?
Mankind is perverted35, and has no judgment36,
Of all men who are alive, who knows anything?
They do not know whether they do good or evil.
O Lord, do not cast aside thy servant!
He is cast into the mire37; take his hand.
The sin which I have sinned turn to mercy!
[316]
Known and unknown goddess, my sins are seven times seven;
Forgive my sins!
Forgive my sins, and I will humble38 myself before thee.
May thy heart, as the heart of a mother who hath borne children, be glad!
As a father who hath begotten39 them, may it be glad!”
In this respect we agree with Ribot. “Depression,” says Ribot, “is related to fear.... Does not the worshipper entering a venerated40 sanctuary41 show all the symptoms of pallor, trembling, cold sweat, inability to speak—all that the ancients so justly called sacer horror? The self abasement42, the humility43 of the worshipper before the deity44 supposed to be possessed45 of magic power, is essentially one of fear.” With the anthropologist46 we may refer this awe47 or fear to the terror which the savage48 mind feels in the presence of the magician, the witch, the medicine man, the man-god, and the woman-deity.
The Mithraic religion, which for some time has been the great rival of Christianity for the salvation of the individual from the terrors of the world, played a great r?le in the mystic ceremonies of the cult49. In fact, the dying and the resurrection of a god-man for the salvation of the worshippers constituted a cardinal50 principle in the actual practices or rites51 of barbarous nations and savage tribes. The man-god or woman-deity had to die, had to be[317] sacrificed by the community. The sins of the savages52 were redeemed53 by the divine flesh and blood of “the man-god.”
In describing the life and theological doctrines54 of St. Paul, Professor Pfleiderer says: “Perhaps Paul was influenced by the popular idea of the god who dies and returns to life, dominant55 at that time in the Adonis, Attis, and Osiris cults56 of Hither Asia (with various names and customs, everywhere much alike). At Antioch, the Syrian capital, in which Paul had been active for a considerable period, the main celebration of the Adonis feast took place in the spring time. On the first day, the death of ‘Adonis,’ the Lord, was celebrated57, while on the following day, amid the wild songs of lamentations sung by the women, the burial of his corpse58 (represented by an image) was enacted59. On the next day (in the Osiris celebration it was the third day after death, while in the Attis celebration it was the fourth day) proclamation was made that the god lived and he (his image) was made to rise in the air. It is noteworthy that the Greek Church has preserved a similar ceremony in its Easter celebration down to our own day.
“During the joyous60 feast of the resurrection of the god in the closely related Attis celebration, the priest anointed the mouths of the mourners with oil, and repeated the formula:
[318]
‘Good cheer, ye pious61! As our god is saved,
So shall we, too, be saved in our distress62.’
“The rescue of the god from death is the guarantee of a like rescue for the adherents63 of his cult. In the mysteries of Attis, Isis, and Mithra, the fact that the worshippers partook of the god’s life by the mystical participation64 in his death, was visualized65 by such rites, which employed symbols showing the death of the initiate66, his descent into Hades, and his return. Hence, this ceremony was called the ‘re-birth to a career of new salvation,’ a ‘holy birthday.’ In one Mithra liturgy67, the newly initiated68 pray: ‘Lord, reborn, I depart; in that I am lifted up, I die; born by that birth which produces life, I will be saved in death, and go the way which thou hast established, according to thy law and the sacrament which thou hast created.’”
In all those mysteries the central note is the salvation of the worshipper from the “perils69 of the soul.”
In some cases the terrorized individual is driven to the mystic state. He falls into a sort of trance. The world of fears becomes veiled from him, and recedes70 in a mist, and even completely disappears from his view. He finds repose71 in his god. This is the positive stage of mental exaltation, of ecstasy; it figures as “the union” of the worshipper with his god or goddess. It is this oblivion in the depths of[319] the hypnoidal and the hypnotic states, it is this relapse into the regions of the subconscious that brings about relief from all fears of life. The bliss72 felt in these dim regions of mental life refreshes and invigorates the wearied soul. The coming in contact with new vast stores of subconscious reserve energy may once more vitalize and supply with new energy the fear stricken personality. This is the inspiration of those who have experienced the mystical power of “conversion.”
In a later chapter I take up the subject of subconscious reserve energy advanced by James and myself, independently. Meanwhile, we may say that the phenomena73 of prayer, conversion, and especially of mysticism belong fundamentally to the manifestations74 of self-preservation and the fear instinct on the one side and to subconscious reserve energy on the other.
Of course, we must add the fact that certain historical and social conditions are apt to give rise to phenomena of mysticism, the conditions of social unrest being especially favorable. When social life begins to decay, when the protection of society is weakened, and the individual is set loose, and left to stand alone, something that especially terrorizes the social brute75, then nothing is left to the individual bereft76 of his social stays and social stimulants77, but to turn inward and upward, that is to turn mystic. In his states of desolation and fear-obsession the[320] individual is inclined to turn to the stimulating78, narcotizing influence of the deity which puts the soul in a state of transcendental bliss, thus hiding the terrorized soul in a misty79 and mystic cloud, so that he no longer sees the terrors and horrors of life.
Such mystic states are found in periods of social and moral decay. Instance the decaying Roman empire, the Hellenistic period, the Middle Ages, and in fact, any period in which security, safety, and social stability are on the ebb80, while fears and perils are on the increase. Mysticism, Salvation of the soul, under all their guises81, are interrelated with the primordial82 fear instinct which dominates the hunted beast and the terror-stricken neurotic83 patient.
If we turn to philosophical84 and metaphysical speculations85, we find, on examination from a pragmatic point of view, that their essential differences revolve86 on the security and safety of the world scheme. From Plato and Aristotle to Seneca, Epictetus, Marcus Aurelius, down to Schopenhauer, Hegel, and our American thinkers Royce and James, as well as from the Bible to Brahmanism and Buddhism87, we find the same valuation of world safety, based on the vital impulse of self-preservation and its fundamental fear instinct. The Salvation of the World and the Individual is the fundamental keynote of theological metaphysics and metaphysical religion.
Professor Royce, the representative of transcendental,[321] monistic idealism in America, thus summarizes his philosophical and religious attitude: “It is God’s true and eternal triumph that speaks to us ‘In this world ye shall have tribulations88. But fear not; I have overcome the world.’” This reminds one of the ancient Assyrian cuneiform oracles89 addressed to the Assyrian kings: “To Esarhaddon, king of countries, Fear not! I am Ishtar of Arbela. Thine enemies I will cut off, fear not!” “Fear not, Esarhaddon, I, Bel, am speaking with thee. The beams of thy heart I will support.” “Fear not, you are saved by Faith. Fear thy Lord only, He is your Rock and Salvation,” says the Bible. “Fear not!” teaches the Buddhist90, “Nirvana, the Absolute, is your refuge.”
Professor James in his inimitable way summarizes the difference between his pluralism and idealistic monism: “What do believers in the Absolute mean by saying that their belief affords them comfort? They mean that since in the Absolute finite evil is ‘overruled’ already, we may, therefore, whenever we wish, treat the temporal as if it were potentially the eternal, be sure that we can trust its outcome, and, without sin, dismiss our fear and drop the worry of our finite responsibility.... The universe is a system of which the individual members may relax their anxieties....” James contrasts his empirical, pragmatic pluralism with the idealistic monism.
In another place James says: “Suppose that the[322] world’s author put the case before you before creating, saying: ‘I am going to make a world not certain to be saved, a world, the perfections of which shall be conditioned merely, the condition being that each several agent “does his level best.” I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through.... Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?’ Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that rather than be part and parcel of so fundamentally pluralistic and irrational91 a universe, you preferred to relapse into the slumber92 of nonentity93 from which you had been aroused by the tempter’s voice?
“Of course, if you are normally constituted, you would do nothing of the sort. There is a healthy-minded buoyancy in most of us which such a universe would exactly fit.... The world proposed would seem ‘rational’ to us in the most living way.
“Most of us, I say, would, therefore, welcome the proposition, and add our fiat94 to the fiat of the creator. Yet perhaps some would not; for there are morbid95 minds in every human collection, and to them the prospect96 of a universe with only a fighting chance of safety would probably not appeal. There are moments of discouragement in us all, when we[323] are sick of self, and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal97 son. We mistrust the chance of things. We want a universe where we can just give up, fall on our father’s neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea.
“The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience.
“Nirvana means safety from this everlasting98 round of adventure of which the world of sense consists. The Hindoo and the Buddhist, for this is essentially their attitude, are simply afraid, afraid (my italics) of more experience, afraid of life....
“Pluralistic moralism simply makes their teeth chatter99, it refrigerates the very heart within their breast.”
Thus we find that at the bottom of philosophical, metaphysical, and religious speculations there are present the same primitive100 impulse of self-preservation and fear instinct.
While there are some other important factors in that theological and metaphysical problem which has agitated101 humanity for ages, a problem which I expect to discuss some other time in another place, there is no doubt that James with his great psychological genius has laid his finger on fundamental factors of human life,—self-preservation and the fear instinct.
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1
psychology
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| n.心理，心理学，心理状态 | |
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conversion
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| n.转化，转换，转变 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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ineffability
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| ineffable的变形 | |
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languor
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| n.无精力，倦怠 | |
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stimulation
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| n.刺激，激励，鼓舞 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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lethargic
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| adj.昏睡的，懒洋洋的 | |
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ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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retraction
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| n.撤消；收回 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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onset
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| n.进攻，袭击，开始，突然开始 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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courageously
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| ad.勇敢地，无畏地 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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penetrates
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| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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succumb
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| v.屈服，屈从；死 | |
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pusillanimous
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| adj.懦弱的，胆怯的 | |
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apprehensive
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| adj.担心的，恐惧的，善于领会的 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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jaws
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| n.口部；嘴 | |
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devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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suppliant
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| adj.哀恳的；n.恳求者，哀求者 | |
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pacified
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| 使（某人）安静( pacify的过去式和过去分词 )； 息怒； 抚慰； 在（有战争的地区、国家等）实现和平 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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mire
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| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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abasement
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| n.滥用 | |
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humility
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| n.谦逊，谦恭 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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anthropologist
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| n.人类学家，人类学者 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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cults
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| n.迷信( cult的名词复数 )；狂热的崇拜；（有极端宗教信仰的）异教团体 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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corpse
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| n.尸体，死尸 | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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participation
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| n.参与，参加，分享 | |
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visualized
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| 直观的，直视的 | |
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initiate
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| vt.开始，创始，发动；启蒙，使入门；引入 | |
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liturgy
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| n.礼拜仪式 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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70
recedes
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| v.逐渐远离( recede的第三人称单数 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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repose
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| v.(使)休息；n.安息 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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phenomena
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| n.现象 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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brute
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| n.野兽，兽性 | |
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bereft
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| adj.被剥夺的 | |
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stimulants
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| n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物 | |
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stimulating
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| adj.有启发性的，能激发人思考的 | |
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misty
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| adj.雾蒙蒙的，有雾的 | |
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80
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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guises
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| n.外观，伪装( guise的名词复数 )v.外观，伪装( guise的第三人称单数 ) | |
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primordial
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| adj.原始的；最初的 | |
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neurotic
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| adj.神经病的，神经过敏的；n.神经过敏者，神经病患者 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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85
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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86
revolve
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| vi.(使)旋转；循环出现 | |
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87
Buddhism
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| n.佛教（教义） | |
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tribulations
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| n.苦难( tribulation的名词复数 )；艰难；苦难的缘由；痛苦 | |
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89
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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irrational
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| adj.无理性的，失去理性的 | |
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slumber
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| n.睡眠，沉睡状态 | |
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nonentity
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| n.无足轻重的人 | |
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fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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morbid
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| adj.病的；致病的；病态的；可怕的 | |
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prospect
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| n.前景，前途；景色，视野 | |
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prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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chatter
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| vi.／n.喋喋不休；短促尖叫；(牙齿)打战 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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agitated
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| adj.被鼓动的，不安的 | |
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