Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.

com

Cosmic Consciousness

A tudy in the !"o#ution o$ the %uman Mind

By

R&C%AR' MA(R&C! B(C)!, M.'.

*+RM!R,- M!'&CA, ,+/'+/, CA/A'A

(.!R&/0!/'!/0 +* 0%! A -,(M *+R 0%! &/ A/!,

!... 'utton and Com1any, &nc

[1901] canned, 1roo$ed and $ormatted at sacred-texts.com, 2une 3009, by 2ohn Bruno %are. 0his text is in the 1ub#ic domain in the ( because it 4as 1ub#ished 1rior to 1935. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. i] 'edication $rom the $irst edition MA(R&C! A/'R!6 B(C)! 33 /o"ember, 1787--7 'ecember, 1799 7 'ecember, 1900 '!AR MA(R&C!9-A year a:o to-day, in the 1rime o$ youth, o$ hea#th and o$ stren:th, in an instant, by a terrib#e and $ata# accident, you 4ere remo"ed $ore"er $rom this 4or#d in 4hich your mother and & sti## #i"e. +$ a## youn: men & ha"e kno4n you 4ere the most 1ure, the most nob#e, the most honourab#e, the most

tender-hearted. &n the business o$ #i$e you 4ere industrious, honest, $aith$u#, inte##i:ent and entire#y trust4orthy. %o4 at the time 4e $e#t your #oss--ho4 4e sti## $ee# it--& 4ou#d not set do4n e"en i$ & cou#d. & desire to s1eak here o$ my con$ident ho1e, not o$ my 1ain. & 4i## say that throu:h the ex1eriences 4hich under#ie this "o#ume & ha"e been tau:ht, that in s1ite o$ death and the :ra"e, a#thou:h you are beyond the ran:e o$ our si:ht and hearin:, not4ithstandin: that the uni"erse o$ sense testi$ies to your absence, you are not dead and not rea##y absent, but a#i"e and 4e## and not $ar $rom me this moment. &$ & ha"e been 1ermitted--no, not to enter, but--throu:h the narro4 a1erture o$ a scarce#y o1ened door, to :#ance one instant into that other di"ine 4or#d, it 4as sure#y that & mi:ht thereby be enab#ed to #i"e throu:h the recei1t o$ those #i:htnin:-$#ashed 4ords $rom Montana 4hich time burns on#y dee1er and dee1er into my brain. +n#y a #itt#e 4hi#e no4 and 4e sha## be a:ain to:ether and 4ith us those other nob#e and 4e##be#o"ed sou#s :one be$ore. & am sure & sha## meet you and them; that you and & sha## ta#k o$ a thousand thin:s and o$ that un$or:ettab#e day and o$ a## that $o##o4ed it; and that 4e sha## c#ear#y see that a## 4ere 1arts o$ an in$inite 1#an 4hich 4as 4ho##y 4ise and :ood. 'o you see and a11ro"e as & 4rite these 4ords< &t may 4e## be. 'o you read $rom 4ithin 4hat & am no4 thinkin: and $ee#in:< &$ you do you kno4 ho4 dear to me you 4ere 4hi#e you yet #i"ed and 4hat 4e ca## #i$e here and ho4 much more dear you ha"e become to me since. Because o$ the indisso#ub#e #inks o$ birth and death 4rou:ht by nature and $ate bet4een us; because o$ my #o"e and because o$ my :rie$; abo"e a## because o$ the in$inite and inextin:uishab#e con$idence there is in my heart, [1. ii] & inscribe to you this book, 4hich, $u## as it is o$ im1er$ections 4hich render it un4orthy o$ your acce1tance, has ne"erthe#ess s1run: $rom the di"ine assurance born o$ the dee1est insi:ht o$ the nob#est members o$ your race. o #on:= dear boy. -+(R *A0%!R Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. "]

/+0&C! &t 4i## be obser"ed that this "o#ume is 1rinted in three ty1es9 in the #ar:est is set u1 that 1ortion o$ it 4hich 4as 4ritten by the editor, to:ether 4ith certain shorter >uotations 4hich 4i## be indicated by in"erted commas in the usua# manner; extracts $rom 4riters ha"in: Cosmic Consciousness and $rom other 4riters about them 4i## be 1rinted in medium si?ed ty1e, and it 4i## not be considered necessary to use >uotation marks 4ith it, since a## matter in this ty1e 4i## be >uoted and the 4riters o$ it 4i## necessari#y be credited each 4ith his o4n 1art; the sma## ty1e 4i## be used $or 1ara##e# 1assa:es and $or comment, and 4ith this in"erted commas 4i## be used in the ordinary manner. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

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A ,& 0 +* +M! +* 0%! 6+R) @(+0!' A/' R!*!RR!' 0+ &/ 0%& A+,(M! Re$erence numbers in brackets in the text 1oint to book in this #ist and 1a:e, exce1t in the cases o$ the Bib#e, 4here they indicate book, cha1ter and "erse, and B hakes1eareCsB onnets, 4hen they indicate book and sonnet. 1. Anderson, A. A. 04enty-$i"e -ears in a 6a:on. Cha1man D %a##, ,ondon, 1777. 3. Arena, 0he. Boston, Mass., *ebruary, 1795. 5. At#antic Month#y, +ctober, 1798. E. Ba#?ac, %onore de. A Memoir o$, by ). .. 6orm#ey. Roberts Bros., Boston, 1793. F. Ba#?ac, %onore de. ,ouis ,ambert. Roberts Bros., Boston, 1779. 8. &ntroduction to F. ame "o#ume but se1arate 1a:ination. By Geor:e *red. .arsons. H. Ba#?ac, %onore de. era1hita. Roberts Bros., Boston, 1779. 7. &ntroduction to H. ame "o#ume but se1arate 1a:ination. By Geor:e *red. .arsons. 9. Ba#?ac, %onore de. 0he !xi#es. &n same "o#ume 4ith H. 10. Bib#e. Com1ared 4ith the most ancient authorities and re"ised. (ni"ersity .ress, +x$ord, 177H. 11. !xodus, in 10. 13. 2ud:es, in 10. 1E. Matthe4, in 10. 1F. Mark, in 10. 18. ,uke, in 10. 1H. 2ohn, in 10. 17. Acts, in 10. 19. Romans, in 10. 30. & Corinthians, in 10. 31. && Corinthians, in 10. 33. Ga#atians, in 10.

35. !1hesians, in 10. 3E. .hi#i11ians, in 10. [1. "iii] 3F. Co#ossians, in 10. 38. & 0hessa#onians, in 10. 3H. Re"e#ations, in 10. 37. Bormann, !d4in. 0he hakes1eare ecret. *rom the German. By %. Brett 6oh##eben, ,ondon, 179F. 37a. Bucke, Richard Maurice. ManCs Mora# /ature. G. .. .utnamCs ons, /e4 -ork, 17H9. 39. Burnou$, !. &ntroduction a #C%istoire du Buddhisme, &ndien. 'eu?ieme !dition. Maisonneu"e et Cie, .aris, 17F3. 50. Burnou$, !. ,e ,otus de ,a Bonne ,oi. ,C&m1rimerie /ationa#e, .aris, 17F3. 50a. Bacon, Ro:er !. a "ie ses ou"ra:es, ses doctrines. .ar !mi#e Char#es %achette, .aris, 1781. 51. But#er, A#ban. 0he ,i"es o$ *athers, Martyrs and +ther .rinci1a# aints. '. D 2. ad#er, /e4 -ork, undated, Ao#ume I&. 53. Bacon, *rancis, 0he 6orks o$. .o1u#ar !dition by 1eddin:, !##is and %eath, in t4o "o#umes. %urd D %ou:hton, /e4 -ork, 17H7, .art & o$ Ao#. &&. 55. .art & o$ Ao#. & o$ 53. 5E. .art && Jsecond 1a:inationK o$ Ao#. & o$ 53. 5F. .art && o$ Ao#. && o$ 53. 58. Baconiana JAmericanK, May, 1793. 5H. Baconiana J!n:#ishK, /o"ember, 1795. 57. Bucke, Richard Maurice. 6a#t 6hitman. 'a"id Mc)ay, .hi#ade#1hia, 1775. 59. Behmen, 2acob, 6orks o$, in $our "o#umes. 0o 4hich is 1re$ixed the #i$e o$ the author, 4ith $i:ures i##ustratin: his 1rinci1#es, #e$t by Re". 6i##iam ,a4. .rinted $or M. Richardson, ,ondon, 1H8E-1H71. E0. 0he ,i$e o$ 2acob Behmen, se1arate 1a:ination, in Ao#. & o$ 59. E1. Aurora, 0he 'ays1rin: or 'a4nin: o$ the 'ay in the !ast, se1arate 1a:ination, in Ao#. & o$ 59. E3. 0he 0hree .rinci1#es o$ the 'i"ine !ssence, se1arate 1a:ination, in Ao#. & o$ 59.

E5. 0he 0hree$o#d ,i$e o$ Man, se1arate 1a:ination, in Ao#. && o$ 59. EE. *orty @uestions Concernin: the ou#, se1arate 1a:ination, in Ao#. && o$ 59. EF. 0he 0reatise o$ the &ncarnation, se1arate 1a:ination, in Ao#. && o$ 59. E8. 0he C#a"is, se1arate 1a:ination, in Ao#. && o$ 59. EH. Mysterium Ma:num, se1arate 1a:ination, in Ao#. &&& o$ 59. E7. 0he *our 0ab#es, se1arate 1a:ination, in Ao#. &&& o$ 59. E9. i:natura Rerum, se1arate 1a:ination, in Ao#. &A o$ 59. F0. 0he 6ay to Christ, se1arate 1a:ination, in Ao#. &A o$ 59. [1. ix] F1. Bucke, R. M. hakes1eare or Bacon< Canadian Ma:a?ine, e1tember, 179H. +ntario .ub#ishin: Co., 0oronto, +nt. F3. B#ake, 6i##iam. .oetica# 6orks. !dited by 6i##iam Rossetti. Geor:e Be## D ons, ,ondon, 1791. F5. Burrou:hs, 2ohn. /otes on 6a#t 6hitman as .oet and .erson, second edition. 2. . Red$ie#d, /e4 -ork, 17H1. FE. Bro4nin:, Robert, 0he .oetica# 6orks o$, in se"enteen "o#umes. mith, !#der D Co., ,ondon, 1779-179E, Ao#. A&. FF. Cyc#o1edia o$ Bio:ra1hy. !dited by *. ,. %a4ks. '. A11#eton D Co., /e4 -ork, 17F8. F8. Car1enter, !d4ard. *rom AdamCs .eak to !#e1hanta. 4an onnenschein D Co., ,ondon, 1793. FH. Car1enter, !d4ard. Ci"i#i?ation9 &ts Cause and Cure. 4an onnenschein D Co., ,ondon, 1779. F7. Char#es, !mi#e. Ro:er Bacon. a "ie ses ou"ra:es ses doctrines. %achette, .aris, 1781. F9. Car#y#e, 0homas. %eroes, Dc. &n Com1#ete 6orks, in t4enty "o#umes. !stes D ,auriat, Boston, 177F, Ao#. &. 80. Century Cyc#o1edia o$ /ames. !dited by Ben. !. mith. 0he Century Co., /e4 -ork, 179E. 80a. Conser"ator, May, 179E. 81. Car1enter, !d4ard. 0o4ards 'emocracy, third edition. 0. *isher (n-4in, ,ondon, 1793. 83. Car1enter, !d4ard. &n the ,abor .ro1het, May, 179E. 85. Car1enter, !d4ard. .ri"ate ,etter.

8E. Car#y#eCs Crom4e##. Ao#. IA&& o$ F9. 8F. Comte, Au:uste. Catechisme .ositi"iste. .aris, 17F3. 88. 'es1ine, .ros1er. .sycho#o:ie /ature##e. *. a"y, .aris, 1787. 8H. 'ar4in, Char#es. Anima#s and .#ants under 'omestication. +ran:e. 2udd D Co., /e4 -ork, 1787, in t4o "o#umes, Ao#. &&. 87. 'ante. 0he /e4 ,i$e. 0rans#ated by Char#es !#iot /orton. %ou:hton, Mi$$#in D Co., Boston and /e4 -ork, 1793. 89. 'ante. %e##. ame trans#ator, 1ub#isher and date. H0. &ntroduction to 89. H1. 'ante. .ur:atory. ame trans#ator, 1ub#isher and date. H3. 'ante. .aradise. ame trans#ator, 1ub#isher and date. H5. 'a"is, 0. 6. Rhys. Buddhism. ociety $or .romotin: Christian )no4#ed:e, ,ondon, not dated. HE. 'onne##y, &:natius. 0he Great Cry1to:ram. R. . .ea#e D Co., Chica:o and /e4 -ork. HF. 'ixon, 6i##iam %e14orth. .ersona# %istory o$ ,ord Bacon. 2ohn Murray, ,ondon, 1781. [1. x] H8. !##is, %a"e#ock. 0he Crimina#. 6a#ter cott, ,ondon, 1790. HH. !ncyc#o1edia Britannica, ninth edition. Adam and Char#es B#ack, !dinbur:h, 17HF-1779. H7. Ba#?ac, in Ao#. &&& o$ HH. H9. Boehme, in Ao#. &&& o$ HH. 70. Chrono#o:y, in Ao#. A o$ HH. 71. 'ante, in Ao#. A& o$ HH. 73. ,ondon, in Ao#. I&A o$ HH. 73a. Mohammedanism, in Ao#. IA& o$ HH. 75. /eo1#atonism, in Ao#. IA&& o$ HH. 7E. .au#, in Ao#. IA&&& o$ HH. 7F. .#otinus, in Ao#. I&I o$ HH. 78. hakes1eare, in Ao#. II& o$ HH.

7H. cho1enhauer, in Ao#. II& o$ HH. 7Ha. 4edenbor:, in Ao#. II&& o$ HH. 7Hb. 1ino?a, in Ao#. II&& o$ HH. 77. !#am, Char#es. A .hysicianCs .rob#ems. *ie#d, +s:ood D Co., Boston, 1789. 79. *iske, 2ohn. 0he 'isco"ery o$ America, in t4o "o#umes. %ou:hton, Mi$$#in D Co., Boston, 1793, Ao#. &&. 90. *ortni:ht#y Re"ie4. ,eonard cott .ub#ishin: Co., /e4 -ork, 2u#y, 1798. 91. Gei:er, ,a?arus. Contributions to the %istory o$ the 'e"e#o1ment o$ the %uman Race. 0rans#ated by 'a"id Asher. 0rubner D Co., ,ondon, 1770. 93. Ga#ton, *rancis. %ereditary Genius. '. A11#eton D Co., /e4 -ork, 17H9. 95. Gibbon, !d4ard. 'ec#ine and *a## o$ the Roman !m1ire, in six "o#umes. Crosby, /icho#s, ,ee D Co., 1780, Ao#. A&. 9E. Gi#christ, A#exander. ,i$e o$ 6i##iam B#ake. Macmi##an D Co., ,ondon and Cambrid:e, 1785, in t4o "o#umes, Ao#. &. 9F. Ao#. && o$ 9E. 98. %u:o, Aictor. 6i##iam hakes1eare. %achette et Cie, .aris, 1770. 9H. %artman, *ran?. 0he ,i$e and 'octrines o$ 2acob Boehme. )e:an .au#, 0rench, 0rubner D Co., ,ondon, 1791. 97. %e#1s, Arthur. ,i$e o$ ,as Casas. 99. %o#mes, /athanie#. 0he Authorshi1 o$ hakes1eare. %urd D %ou:hton, /e4 -ork, 1788. 100. .re$ace to 9H, se1arate 1a:ination. 101. &re#and, 6. 6. &diocy and &mbeci#ity. 103. &r"in:, 6ashin:ton. ,i$e o$ Mohammed. Be## D 'a#dy, ,ondon, 1789. 105. &n Re 6a#t 6hitman. !dited by his ,iterary !xecutors-%. ,. 0raube#, R. M. Bucke and 0. B. %arned. 'a"id Mc)ay, .hi#ade#1hia, 1795. [1. xi] 10E. *inney, Char#es G. An Autobio:ra1hy. %odder D tou:hton, ,ondon, 1793. 10F. 2e$$eries, Richard. 0he tory o$ My %eart. ,on:mans, Green D Co., ,ondon, 1775. 108. 2ames, %enry, 2r. *rench .oets and /o"e#ists. Macmi##an D Co., ,ondon, 17H7.

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"o#umes, Ao#. &&. [1. xii] 13H. .#ato. 2o4ettCs 0rans#ation. C#arendon .ress. +x$ord, 17HF, $i"e "o#umes, Ao#. &&. 137. .rescott, 6i##iam %ick#in:. Con>uest o$ Mexico. Rout#ed:e, 6arne D Rout#ed:e, 1785, in t4o "o#umes, Ao#. &. 137a. .eck, %arry 0hurston. 0he Cosmo1o#itan, 2u#y, 1799. 139. .ott, Mrs. %enry. 0he .romus. By *rancis Bacon. ,on:mans, Green D Co., ,ondon, 1775. 150. .ott, Mrs. %enry. 'id *rancis Bacon 6rite B hakes1eare<B Robert Banks D on, ,ondon, 1795. 151. .roceedin:s o$ the 0rubner D Co., ,ondon. ociety $or .sychica# Research, 2anuary, 179E. )e:an .au#, 0rench,

153. .ink, Ca#eb. 0he An:e# o$ the Menta# +rient. 6i##iam Ree"es, ,ondon, 179F. 155. .o##ock, ir *rederick. 1ino?aCs ,i$e and .hi#oso1hy. 'uck4orth D Co., ,ondon, 1799. 155a. .he#1s, !#i?abeth tuart. 0he tory o$ 2esus Christ. %ou:hton, Mi$$#in D Co., Boston, 179H. 15E. Romanes, Geor:e 2ohn. Menta# !"o#ution in Man, +ri:in o$ %uman *acu#ty. '. A11#eton D Co., /e4 -ork, 1779. 15F. Re$erence %and Book o$ the Medica# ciences. !dited by A#bert %. Buck in ei:ht "o#umes. 6i##iam 6ood D Co., /e4 -ork, 177F-1779, Ao#. &&. 158. Renan, !rnest. !tudes dC%istoire Re#i:ieuse. Ca#mann ,e"y, .aris, 1770. 15H. Renan, !rnest. %istoire du .eu1#e dC&srae#, in $i"e "o#umes. Ca#mann ,e"y, .aris, 1779-179E, Ao#. &. 157. Ao#. && o$ 15H. 159. Rossetti, 6. M. .re$atory Memoir o$ 6i##iam B#ake, in E8 su1ra. 1E0. R. .. . 6a#k in the ,i:ht. 1E1. Ra4#ey, 6i##iam '. '. ,i$e o$ Bacon, in 39. 1E3. Renan, !rnest. ,es A1otres. Miche#, ,e"y *reres, .aris, 1788. 1E5. Renan, !rnest. aint .au#. Miche#, ,e"y *reres, .aris, 1789. 1EE. Ramsay, 6. M. t. .au# the 0ra"e#er and the Roman Citi?en. G. .. .utnamCs ons, /e4 -ork, 1798. 1EF. Ru::#es, %. 2. 0he .#ays o$ hakes1eare *ounded on ,iterary *orm. %ou:hton, Mi$$#in D Co.,

Boston, 179F. 1E8. acred Books o$ the !ast. !dited by *. Max Mue##er. 0he C#arendon .ress, +x$ord, in $ortyei:ht "o#umes, 17H9-177F. 1EH. &ntroduction to Ao#. & o$ 1E8, se1arate 1a:ination. 1E7. )hando:ya, (1anishad. 0rans#ated by *. Max Mue##er, in Ao#. & o$ 1E8. 1E9. 0a#a"akara, (1anishad. 0rans#ated by *. Max Mue##er, in Ao#. & o$ 1E8. 1F0. Aa:asaneyi, amhita (1anishad. 0rans#ated by *. Max Mue##er, in Ao#. & o$ 1E8. [1. xiii] 1F1. .art & o$ @urCan. 0rans#ated $rom the Arabic by !. %. .a#mer, bein: Ao#. A& o$ 1E8. 1F3. &ntroduction to @urCan. By !. %. .a#mer, se1arate 1a:ination, in Ao#. A& o$ 1E8. 1F5. .art && o$ @urCan. 0rans#ated $rom the Arabic by !. %. .a#mer, bein: Ao#. &I o$ 1E8. 1FE. Bha:a"ad:ita. 0rans#ated by ). 0. 0e#an:, in Ao#. A&&& o$ 1E8. 1FF. Anu:ita. 0rans#ated by ). 0. 0e#an:, in Ao#. A&&& o$ 1E8. 1F8. 'hamma1ada. 0rans#ated by *. Max Mue##er, in Ao#. I o$ 1E8. 1FH. utta-/i1ata. 0rans#ated $rom .a#i by A. *ausbo##, in Ao#. I o$ 1E8. 1F7. &ntroduction to 1FH. By A. *ausbo##, in Ao#. I o$ 1E8, se1arate 1a:ination. 1F9. 'hamma-kakka-.1a"attana- utta. 0rans#ated $rom .a#i by 0. 6. Rhys 'a"ids, in Ao#. I& o$ 1E8. 180. &ntroduction to 1F9. By 0. 6. Rhys 'a"ids, in Ao#. I& o$ 1E8. 181. Akankheyya- utta. 0rans#ated $rom .a#i by 0. 6. Rhys 'a"ids, in Ao#. I& o$ 1E8. 183. &ntroduction to 181. By 0. 6. Rhys 'a"ids, in Ao#. I& o$ 1E8. 185. Maha .arinibbana- utta. 0rans#ated $rom .a#i by 0. Rhys 'a"ids, in Ao#. I& o$ 1E8. 18E. addaharina-.undarika; or, the ,otus o$ the 0rue ,a4. 0rans#ated by %. )ern, in Ao#. II& o$ 1E8. 18F. &ntroduction to 18E. By %. )ern, in Ao#. II& o$ 1E8. 188. 0he 0exts o$ 0aoism. 0rans#ated by 2ames ,e::e. Ao#. III&I o$ 1E8. 18H. har1e, 6i##iam. &ntroduction to the 6a#ter cott, ,ondon, 177F. on:s, .oems and onnets o$ 6i##iam hakes1eare.

187. cott, 6a#ter. !dited by Andre4 ,an:, in $orty-ei:ht "o#umes. !stes D ,auriat, Boston, 179E. Ao#. && o$ 6a"er#ey. 189. &ntroduction to Ao#. IIIA&&& o$ 187. 1H0. tead, 6i##iam 0homas. &n Re"ie4 o$ Re"ie4s, number not noted, but immediate#y a$ter 0ennysonCs death, 4hich took 1#ace +ctober 8, 1793. 1H0a. 1ino?a. !thic. 0rans#ated $rom the ,atin by A. %. tir#in:, second edition. Macmi##an D Co., /e4 -ork, 179E. 1H1. uther#and, 2abe? 0homas. 0he Bib#e9 &ts +ri:in, Gro4th and Character. G. .. .utnamCs ons, /e4 -ork, 1795. 1H3. a#t, %. . Richard 2e$$eries9 A tudy. 4an onnenschein D Co., ,ondon, 179E. 1H5. har1e, 6i##iam. 0he 'ua# &ma:e. %. A. Co1#ey, ,ondon, 1798. 1HE. 1eddin:, 2ames. ,i$e and 0imes o$ *rancis Bacon, in t4o "o#umes. %ou:hton, +s:ood D Co., Boston, 17H7, Ao#. &. 1HF. Ao#. && o$ 1HE. [1. xi"] 1H8. hakes1eareCs onnets and a ,o"erCs Com1#aint. Re1rinted in the +rtho:ra1hy and .unctuation o$ the ori:ina# edition o$ 1809. 2ohn Russe## mith, ,ondon, 17H0. 1HH. 1eddin:, 2ames. !"enin:s 4ith a Re"ie4er, in t4o "o#umes. %ou:hton, Mi$$#in D Co., 1773, Ao#. &. 1H7. Ao#. && o$ 1HH. 1H9. ymonds, 2. A. 0he tudy o$ 'ante. Adam D Char#es B#ack, !dinbur:h, 1790. 170. 0ynda##, 2ohn. %eat Considered as a Mode o$ Motion. '. A11#eton D Co., /e4 -ork, 1785. 171. 0ynda##, 2ohn. *ra:ments o$ cience. '. A11#eton D Co., /e4 -ork, 17H1. 173. 0ennyson, ,ord A#$red. A Memoir by %is on, in t4o "o#umes. Macmi##an D Co., ,ondon, 179H, Ao#. &. 173a. Ao#. && o$ 173. 175. 0ennyson, ,ord A#$red. 6orks in ten "o#umes. %enry 0. 0homas, /e4 -ork, 1795. 17E. Ao#. &&& o$ 175. 17F. Ao#. &A o$ 175. 178. Ao#. A&&& o$ 175.

17H. 0yner, .au#. 0he ,i"in: Christ. 0em1#e .ub#ishin: Co., 'en"er, Co#., 179H. 177. Aau:han, Robert A#$red. %ours 4ith the Mystics, sixth edition, in t4o "o#umes. Char#es cribnerCs ons, /e4 -ork, 1795, Ao#. &. 179. Ao#. && o$ 177. 190. 6ard, ,ester *. 'ynamic ocio#o:y; or, A11#ied ocia# cience, in t4o "o#umes. '. A11#eton D Co., /e4 -ork, 1775, Ao#. &. 191. 6hitman, 6a#t. ,ea"es o$ Grass. Brook#yn, /. -., 17FF. 193. 6hitman, 6a#t. ,ea"es o$ Grass, authorCs edition. Camden, /. 2., 17H8. 195. 6hitman, 6a#t. ,ea"es o$ Grass. 'a"id Mc)ay, .hi#ade#1hia, 17911793. 19E. 6hitman, 6a#t. Com1#ete .rose 6orks. 'a"id Mc)ay, .hi#ade#1hia, 1793. 19F. 'emocratic Aistas, in 19E. 198. .ieces in !ar#y -outh, in 19E. 19H. 6i:ston, 6. *. C. *rancis Bacon, .oet, .ro1het and .hi#oso1her "ersus .hantom Ca1tain hakes1eare. )e:an .au#, 0rench, 0rubner D Co., ,ondon, 1791. 197. 6ords4orth, 6i##iam. .oetica# 6orks, se"en "o#umes in three. %urd D %ou:hton, Boston, 17HH, Ao#. &&. 199. 6hite, A#exander. 2acob Behmen9 An A11reciation. +#i1hant, Ander. son D *errier, !dinbur:h and ,ondon, 179E. [1. x"] 199a. 6a#den. By %enry '. 0horeau. Bou:hton, +s:ood D Co., Boston, 1770. 300. 6ard, ,ester *. Re#ation o$ ocio#o:y to Anthro1o#o:y. 0he American Anthro1o#o:ist, 2u#y, 179F. 301. Ieno1hon. 0he Anabasis and Memorabi#ia o$ ocrates. 0rans#ated $rom the Greek by 2. . 6atson. %ar1er D Bros., /e4 -ork, 178E. 303. -e1es, 2ohn, ca##ed t. 2ohn o$ the Cross. ,i$e and 6orks, in t4o "o#umes, the $ormer by, and the #atter trans#ated $rom the 1anish by, 'a"id ,e4is J113 su1raK. 0homas Baker, ,ondon, 17791791. 305. Ascent o$ Mount Carme#, in Ao#. & o$ 303. 30E. 0he 'ark /i:ht o$ the ou#, in Ao#. && o$ 303. 30F. A 1iritua# Cantic#e o$ the ou# and the Bride:room Christ, in Ao#. && o$ 303. 308. 0he ,i"in: *#ame o$ ,o"e, in Ao#. && o$ 303.

30H. 1iritua# Maxims, in Ao#. && o$ 303. 307. .oems, in Ao#. && o$ 303. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. x"ii]

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&. 6%A0 is Cosmic Consciousness< 0he 1resent "o#ume is an attem1t to ans4er this >uestion; but not4ithstandin: it seems 4e## to make a short 1re$atory statement in as 1#ain #an:ua:e as 1ossib#e so as to o1en the door, as it 4ere, $or the more e#aborate ex1osition to be attem1ted in the body o$ the 4ork. Cosmic Consciousness, then, is a hi:her $orm o$ consciousness than that 1ossessed by the ordinary man. 0his #ast is ca##ed e#$ Consciousness and is that $acu#ty u1on 4hich rests a## o$ our #i$e Jboth subLecti"e and obLecti"eK 4hich is not common to us and the hi:her anima#s, exce1t that sma## 1art o$ it 4hich is deri"ed $rom the $e4 indi"idua#s 4ho ha"e had the hi:her consciousness abo"e named. 0o make the matter c#ear it must be understood that there are three $orms or :rades o$ consciousness. J1K im1#e Consciousness, 4hich is 1ossessed by say the u11er ha#$ o$ the anima# kin:dom. By means o$ this $acu#ty a do: or a horse is Lust as conscious o$ the thin:s about him as a man is; he is a#so conscious o$ his o4n #imbs and body and he kno4s that these are a 1art o$ himse#$. J3K +"er and abo"e this im1#e Consciousness, 4hich is 1ossessed by man as by anima#s, man has another 4hich is ca##ed e#$ Consciousness. By "irtue o$ this $acu#ty man is not on#y conscious o$ trees, rocks, 4aters, his o4n #imbs and body, but he becomes conscious o$ himse#$ as a distinct entity a1art $rom a## the rest o$ the uni"erse. &t is as :ood as certain that no anima# can rea#i?e himse#$ in that 4ay. *urther, by means o$ se#$ consciousness, man J4ho kno4s as the anima# kno4sK becomes ca1ab#e o$ treatin: his o4n menta# states as obLects o$ consciousness. 0he anima# is, as it 4ere, immersed in his consciousness as a $ish in the sea; he cannot, e"en in ima:ination, :et outside o$ it [1. 3] $or one moment so as to rea#i?e it. But man by "irtue o$ se#$ consciousness can ste1 aside, as it 4ere, $rom himse#$ and think9 B-es, that thou:ht that & had about that matter is true; & kno4 it is true and & kno4 that & kno4 it is true.B 0he 4riter has been asked9 B%o4 do you kno4 that anima#s cannot think in the same manner<B 0he ans4er is sim1#e and conc#usi"e--it is9 0here is no e"idence that any anima# can so think, but i$ they cou#d 4e shou#d soon kno4 it. Bet4een t4o creatures #i"in: to:ether, as do:s or horses and men, and each se#$ conscious, it 4ou#d be the sim1#est matter in the 4or#d to o1en u1 communication. !"en as it is, di"erse as is our 1sycho#o:y, 4e do, by 4atchin: his acts, enter into the do:Cs mind 1retty $ree#y--4e see 4hat is :oin: on there--4e kno4 that the do: sees and hears, sme##s and tastes--4e kno4 that he has inte##i:ence--ada1ts means to ends--that he reasons. &$ he 4as se#$ conscious 4e must ha"e #earned it #on: a:o. 6e ha"e not #earned it and it is as :ood as certain that no do:, horse, e#e1hant or a1e e"er 4as se#$ conscious. Another thin:9 on manCs se#$ consciousness is bui#t e"erythin: in and about us distincti"e#y human. ,an:ua:e is the obLecti"e o$ 4hich se#$ consciousness is the subLecti"e. e#$ consciousness and #an:ua:e Jt4o in one, $or they are t4o ha#"es o$ the same thin:K are the sine >ua non o$ human socia# #i$e, o$ manners, o$ institutions, o$ industries o$ a## kinds, o$ a## arts use$u# and $ine. &$ any anima# 1ossessed se#$ consciousness it seems certain that it 4ou#d u1on that master $acu#ty bui#d Jas man has doneK a su1erstructure o$ #an:ua:e; o$ reasoned out customs, industries, art. But no anima# has done this, there$ore 4e in$er that no anima# has se#$ consciousness. 0he 1ossession o$ se#$ consciousness and #an:ua:e Jits other se#$K by man creates an enormous :a1 bet4een him and the hi:hest creature 1ossessin: sim1#e consciousness mere#y. Cosmic Consciousness is a third $orm 4hich is as $ar abo"e e#$ Consciousness as is that abo"e im1#e Consciousness. 6ith this $orm, o$ course, both sim1#e and se#$ consciousness 1ersist Jas sim1#e consciousness 1ersists 4hen se#$ consciousness is ac>uiredK, but added to them is the ne4 $acu#ty so o$ten named

[1. 5] and to be named in this "o#ume. 0he 1rime characteristic o$ cosmic consciousness is, as its name im1#ies, a consciousness o$ the cosmos, that is, o$ the #i$e and order o$ the uni"erse. 6hat these 4ords mean cannot be touched u1on here; it is the business o$ this "o#ume to thro4 some #i:ht u1on them. 0here are many e#ements be#on:in: to the cosmic sense besides the centra# $act Lust a##uded to. +$ these a $e4 may be mentioned. A#on: 4ith the consciousness o$ the cosmos there occurs an inte##ectua# en#i:htenment or i##umination 4hich a#one 4ou#d 1#ace the indi"idua# on a ne4 1#ane o$ existence--4ou#d make him a#most a member o$ a ne4 s1ecies. 0o this is added a state o$ mora# exa#tation, an indescribab#e $ee#in: o$ e#e"ation, e#ation, and Loyousness, and a >uickenin: o$ the mora# sense, 4hich is $u##y as strikin: and more im1ortant both to the indi"idua# and to the race than is the enhanced inte##ectua# 1o4er. 6ith these come, 4hat may be ca##ed a sense o$ immorta#ity, a consciousness o$ eterna# #i$e, not a con"iction that he sha## ha"e this, but the consciousness that he has it a#ready. +n#y a 1ersona# ex1erience o$ it, or a 1ro#on:ed study o$ men 4ho ha"e 1assed into the ne4 #i$e, 4i## enab#e us to rea#i?e 4hat this actua##y is; but it has seemed to the 1resent 4riter that to 1ass in re"ie4, e"en brie$#y and im1er$ect#y, instances in 4hich the condition in >uestion has existed 4ou#d be 4orth 4hi#e. %e ex1ects his 4ork to be use$u# in t4o 4ays9 *irst, in broadenin: the :enera# "ie4 o$ human #i$e by com1rehendin: in our menta# "ision this im1ortant 1hase o$ it, and by enab#in: us to rea#i?e, ire some measure, the true status o$ certain men 4ho, do4n to the 1resent, are either exa#ted, by the a"era:e se#$ conscious indi"idua#, to the rank o$ :ods, or, ado1tin: the other extreme, are adLud:ed insane. And in the second 1#ace he ho1es to $urnish aid to his $e##o4 men in a $ar more 1ractica# and im1ortant sense. 0he "ie4 he takes is that our descendants 4i## sooner or #ater reach, as a race, the condition o$ cosmic consciousness, Lust as, #on: a:o, our ancestors 1assed $rom sim1#e to se#$ consciousness. %e be#ie"es that this ste1 in e"o#ution is e"en no4 bein: made, since it is c#ear to him both that men 4ith the $acu#ty in >uestion are becomin: more and more common and a#so that as a race 4e [1. E] are a11roachin: nearer and nearer to that sta:e o$ the se#$ conscious mind $rom 4hich the transition to the cosmic conscious is e$$ected. %e rea#i?es that, :ranted the necessary heredity, any indi"idua# not a#ready beyond the a:e may enter cosmic consciousness. %e kno4s that inte##i:ent contact 4ith cosmic conscious minds assists se#$ conscious indi"idua#s in the ascent to the hi:her 1#ane. %e there$ore ho1es, by brin:in: about, or at #east $aci#itatin: this contact, to aid men and 4omen in makin: the a#most in$inite#y im1ortant ste1 in >uestion.

&&. 0he immediate $uture o$ our race, the 4riter thinks, is indescribab#y ho1e$u#. 0here are at the 1resent moment im1endin: o"er us three re"o#utions, the #east o$ 4hich 4ou#d d4ar$ the ordinary historic u1hea"a# ca##ed by that name into abso#ute insi:ni$icance. 0hey are9 J1K 0he materia#, economic and socia# re"o#ution 4hich 4i## de1end u1on and resu#t $rom the estab#ishment o$ aeria# na"i:ation. J3K 0he economic and socia# re"o#ution 4hich 4i## abo#ish indi"idua# o4nershi1 and rid the earth at once o$ t4o immense e"i#s--riches and 1o"erty. And J5K 0he 1sychica# re"o#ution o$ 4hich there is here >uestion. !ither o$ the $irst t4o 4ou#d Jand 4i##K radica##y chan:e the conditions o$, and :reat#y u1#i$t, human

#i$e; but the third 4i## do more $or humanity than both o$ the $ormer, 4ere their im1ortance mu#ti1#ied by hundreds or e"en thousands. 0he three o1eratin: Jas they 4i##K to:ether 4i## #itera##y create a ne4 hea"en and a ne4 earth. +#d thin:s 4i## be done a4ay and a## 4i## become ne4. Be$ore aeria# na"i:ation nationa# boundaries, tari$$s, and 1erha1s distinctions o$ #an:ua:e 4i## $ade out. Great cities 4i## no #on:er ha"e reason $or bein: and 4i## me#t a4ay. 0he men 4ho no4 d4e## in cities 4i## inhabit in summer the mountains and the sea shores; bui#din: o$ten in airy and beauti$u# s1ots, no4 a#most or >uite inaccessib#e, commandin: the most extensi"e and ma:ni$icent "ie4s. &n the 4inter they 4i## 1robab#y d4e## in communities [1. F] o$ moderate si?e. As the herdin: to:ether, as no4, in :reat cities, so the iso#ation o$ the 4orker o$ the soi# 4i## become a thin: o$ the 1ast. 1ace 4i## be 1ractica##y annihi#ated, there 4i## be no cro4din: to:ether and no en$orced so#itude. Be$ore ocia#ism crushin: toi#, crue# anxiety, insu#tin: and demora#i?in: riches, 1o"erty and its i##s 4i## become subLects $or historica# no"e#s. &n contact 4ith the $#ux o$ cosmic consciousness a## re#i:ions kno4n and named to-day 4i## be me#ted do4n. 0he human sou# 4i## be re"o#utioni?ed. Re#i:ion 4i## abso#ute#y dominate the race. &t 4i## not de1end on tradition. &t 4i## not be be#ie"ed and disbe#ie"ed. &t 4i## not be a 1art o$ #i$e, be#on:in: to certain hours, times, occasions. &t 4i## not be in sacred books nor in the mouths o$ 1riests. &t 4i## not d4e## in churches and meetin:s and $orms and days. &ts #i$e 4i## not be in 1rayers, hymns nor discourses. &t 4i## not de1end on s1ecia# re"e#ations, on the 4ords o$ :ods 4ho came do4n to teach, nor on any bib#e or bib#es. &t 4i## ha"e no mission to sa"e men $rom their sins or to secure them entrance to hea"en. &t 4i## not teach a $uture immorta#ity nor $uture :#ories, $or immorta#ity and a## :#ory 4i## exist in the here and no4. 0he e"idence o$ immorta#ity 4i## #i"e in e"ery heart as si:ht in e"ery eye. 'oubt o$ God and o$ eterna# #i$e 4i## be as im1ossib#e as is no4 doubt o$ existence; the e"idence o$ each 4i## be the same. Re#i:ion 4i## :o"ern e"ery minute o$ e"ery day o$ a## #i$e. Churches, 1riests, $orms, creeds, 1rayers, a## a:ents, a## intermediaries bet4een the indi"idua# man and God 4i## be 1ermanent#y re1#aced by direct unmistakab#e intercourse. in 4i## no #on:er exist nor 4i## sa#"ation be desired. Men 4i## not 4orry about death or a $uture, about the kin:dom o$ hea"en, about 4hat may come 4ith and a$ter the cessation o$ the #i$e o$ the 1resent body. !ach sou# 4i## $ee# and kno4 itse#$ to be immorta#, 4i## $ee# and kno4 that the entire uni"erse 4ith a## its :ood and 4ith a## its beauty is $or it and be#on:s to it $ore"er. 0he 4or#d 1eo1#ed by men 1ossessin: cosmic consciousness 4i## be as $ar remo"ed $rom the 4or#d o$ to-day as this is $rom the 4or#d as it 4as be$ore the ad"ent o$ se#$ consciousness. [1. 8]

&&&. 0here is a tradition, 1robab#y "ery o#d, to the e$$ect that the $irst man 4as innocent and ha11y unti# he ate o$ the $ruit o$ the tree o$ the kno4#ed:e o$ :ood and e"i#. 0hat ha"in: eaten thereo$ he became a4are that he 4as naked and 4as ashamed. *urther, that then sin 4as born into the 4or#d, the miserab#e sense 4hereo$ re1#aced manCs $ormer $ee#in: o$ innocency. 0hat then and not ti## then man be:an to #abor and to co"er his body. tran:er than a## Jso it seems to usK, the story runs, that

a#on: 4ith this chan:e or immediate#y $o##o4in: u1on it there came into manCs mind the remarkab#e con"iction 4hich has ne"er since #e$t it but 4hich has been ke1t a#i"e by its o4n inherent "ita#ity and by the teachin: o$ a## true seers, 1ro1hets and 1oets that this accursed thin: 4hich has bitten manCs hee# J#amin: him, hinderin: his 1ro:ress and es1ecia##y makin: this ha#tin: and 1ain$u#K shou#d e"entua##y be crushed and subLu:ated by man himse#$--by the risin: u1 4ithin him o$ a a"iour--the Christ. ManCs 1ro:enitor 4as a creature Jan anima#K 4a#kin: erect but 4ith sim1#e consciousness mere#y. %e 4as Jas are to-day the anima#sK inca1ab#e o$ sin or o$ the $ee#in: o$ sin and e>ua##y inca1ab#e o$ shame Jat #east in the human senseK. %e had no $ee#in: or kno4#ed:e o$ :ood and e"i#. %e as yet kne4 nothin: o$ 4hat 4e ca## 4ork and had ne"er #abored. *rom this state he $e## Jor roseK into se#$ consciousness, his eyes 4ere o1ened, he kne4 that he 4as naked, he $e#t shame, ac>uired the sense o$ sin Jbecame in $act 4hat is ca##ed a sinnerK, and #earned to do certain thin:s in order to encom1ass certain ends--that is, he #earned to #abor. *or 4eary eons this condition has #asted--the sense o$ sin sti## haunts his 1ath4ay--by the s4eat o$ his bro4 he sti## eats bread--he is sti## ashamed. 6here is the de#i"erer, the a"iour< 6ho or 4hat< 0he a"iour o$ man is Cosmic Consciousness--in .au#Cs #an:ua:e--the Christ. 0he cosmic sense Jin 4hate"er mind it a11earsK crushes the ser1entCs head--destroys sin, shame, the sense [1. H] o$ :ood and e"i# as contrasted one 4ith the other, and 4i## annihi#ate #abor, thou:h not human acti"ity. 0he $act that there came to man a#on: 4ith or immediate#y a$ter his ac>uisition o$ se#$ consciousness the inchoate 1remonition o$ another and hi:her consciousness 4hich 4as yet, at that time, many mi##enniums in the $uture is sure#y most note4orthy thou:h not necessari#y sur1risin:. 6e ha"e in bio#o:y many ana#o:ous $acts such as 1remonition o$, and 1re1aration $or, by the indi"idua# o$ states and circumstances o$ 4hich he has had no ex1erience and 4e see the same thin: in the materna# instinct in the "ery youn: :ir#. 0he uni"ersa# scheme is 4o"en in one 1iece and is 1ermeab#e to consciousness or Jand es1ecia##yK to sub-consciousness throu:hout and in e"ery direction. 0he uni"erse is a "ast, :randiose, terrib#e, mu#ti$orm yet uni$orm e"o#ution. 0he section 4hich es1ecia##y concerns us is that 4hich extends $rom brute to man, $rom man to demi:od, and constitutes the im1osin: drama o$ humanity--its scene the sur$ace o$ the 1#anet--its time a mi##ion years.

&A. 0he 1ur1ose o$ these 1re#iminary remarks is to thro4 as much #i:ht as 1ossib#e on the subLect o$ this "o#ume, so as to increase the 1#easure and 1ro$it o$ its 1erusa#. A 1ersona# ex1osition o$ the 4riterCs o4n introduction to the main $act treated o$ 4i## 1erha1s do as much as anythin: e#se cou#d to $urther this end. %e 4i## there$ore $rank#y set do4n here a "ery brie$ out#ine o$ his ear#y menta# #i$e and :i"e a short account o$ his s#i:ht ex1erience o$ 4hat he ca##s cosmic consciousness. 0he reader 4i## readi#y see there$rom 4hence came the ideas and con"ictions 1resented in the $o##o4in: 1a:es. %e 4as born o$ :ood midd#e c#ass !n:#ish stock and :re4 u1 a#most 4ithout education on 4hat 4as then a back4oods Canadian $arm. As a chi#d he assisted in such #abor as #ay 4ithin his 1o4er9

tended catt#e, horses, shee1, 1i:s; brou:ht in $ire4ood, 4orked in the hay $ie#d, dro"e oxen and horses, ran errands. %is [1. 7] 1#easures 4ere as sim1#e as his #abors. An occasiona# "isit to a nei:hborin: sma## to4n, a :ame o$ ba##, bathin: in the creek that ran throu:h his $atherCs $arm, the makin: and sai#in: o$ mimic shi1s, the search $or birdsC e::s and $#o4ers in the s1rin:, and $or 4i#d $ruits in the summer and $a##, a$$orded him, 4ith his skates and hands#ed in the 4inter, his home#y, much #o"ed recreations. 6hi#e sti## a youn: boy he read 4ith keen a11reciation MarryatCs no"e#s, cottCs 1oems and no"e#s, and other simi#ar books dea#in: 4ith outdoor nature and human #i$e. %e ne"er, e"en as a chi#d, acce1ted the doctrines o$ the Christian church; but, as soon as o#d enou:h to d4e## at a## on such themes, concei"ed that 2esus 4as a man--:reat and :ood no doubt, but a man. 0hat no one 4ou#d e"er be condemned to e"er#astin: 1ain. 0hat i$ a conscious God existed he 4as the su1reme master and meant 4e## in the end to a##; but that, this "isib#e #i$e here bein: ended, it 4as doubt$u#, or more than doubt$u#, 4hether conscious identity 4ou#d be 1reser"ed. 0he boy Je"en the chi#dK d4e#t on these and simi#ar to1ics $ar more than anyone 4ou#d su11ose; but 1robab#y not more than many other intros1ecti"e sma## $e##o4 morta#s. %e 4as subLect at times to a sort o$ ecstasy o$ curiosity and ho1e. As on one s1ecia# occasion 4hen about ten years o#d he earnest#y #on:ed to die that the secrets o$ the beyond, i$ there 4as any beyond, mi:ht be re"ea#ed to him; a#so to a:onies o$ anxiety and terror, as $or instance, at about the same a:e he read Reyno#dCs B*aust,B and, bein: near its end one sunny a$ternoon, he #aid it do4n utter#y unab#e to continue its 1erusa#, and 4ent out into the sunshine to reco"er $rom the horror Ja$ter more than $i$ty years he distinct#y reca##s itK 4hich had sei?ed him. 0he boyCs mother died 4hen he 4as on#y a $e4 years o#d, and his $ather short#y a$ter4ards. 0he out4ard circumstances o$ his #i$e in some res1ects became more unha11y than can readi#y be to#d. At sixteen the boy #e$t home to #i"e or die as mi:ht ha11en. *or $i"e years he 4andered o"er /orth America $rom the Great ,akes to the Gu#$ o$ Mexico and $rom the (11er +hio to an *rancisco. %e 4orked on $arms, on rai#4ays, on steamboats, and in the 1#acer di::in:s o$ 6estern /e"ada. e"era# times he near#y su$$ered [1. 9] shi14reck by sickness, star"ation, $ree?in:, and once on the banks o$ the %umbo#dt Ri"er, in (tah, $ou:ht $or his #i$e ha#$ a day 4ith the hoshone &ndians. A$ter $i"e yearsC 4anderin:, at the a:e o$ t4enty-one, he returned to the country 4here his chi#dhood had been 1assed. A moderate sum o$ money $rom his dead mother enab#ed him to s1end some years in study, and his mind, a$ter #yin: so #on: $a##o4, absorbed ideas 4ith extraordinary $aci#ity. %e :raduated 4ith hi:h honors $our years a$ter his return $rom the .aci$ic Coast. +utside o$ the co##e:iate course he read 4ith a"idity many s1ecu#ati"e books, such as the B+ri:in o$ 1ecies,B 0ynda##Cs B%eatB and B!ssays,B Buck#eCs B%istory,B B!ssays and Re"ie4s,B and much 1oetry, es1ecia##y such as seemed to him $ree and $ear#ess. &n this s1ecies o$ #iterature he soon 1re$erred he##ey, and o$ his 1oems, BAdonaisB and B.rometheusB 4ere his $a"orites. %is #i$e $or some years 4as one 1assionate note o$ interro:ation, an una11easab#e hun:er $or en#i:htenment on the basic 1rob#ems. ,ea"in: co##e:e, he continued his search 4ith the same ardor. 0au:ht himse#$ *rench that he mi:ht read Au:uste Comte, %u:o and Renan, and German that he mi:ht read Goethe, es1ecia##y B*aust.B At the a:e o$ thirty he $e## in 4ith B,ea"es o$ Grass,B and at once sa4 that it contained, in :reater measure than any book so $ar $ound, 4hat he had so #on: been #ookin: $or. %e read the B,ea"esB ea:er#y, e"en 1assionate#y, but $or se"era# years deri"ed #itt#e $rom them. At #ast #i:ht broke and there 4as re"ea#ed to him Jas $ar 1erha1s as such thin:s can be re"ea#edK at #east some o$ the meanin:s. 0hen occurred that to 4hich the $ore:oin: is 1re$ace. &t 4as in the ear#y s1rin:, at the be:innin: o$ his thirty-sixth year. %e and t4o $riends had s1ent the

e"enin: readin: 6ords4orth, he##ey, )eats, Bro4nin:, and es1ecia##y 6hitman. 0hey 1arted at midni:ht, and he had a #on: dri"e in a hansom Jit 4as in an !n:#ish cityK. %is mind, dee1#y under the in$#uence o$ the ideas, ima:es and emotions ca##ed u1 by the readin: and ta#k o$ the e"enin:, 4as ca#m and 1eace$u#. %e 4as in a state o$ >uiet, a#most 1assi"e enLoyment. A## at once, 4ithout 4arnin: o$ any kind, he $ound himse#$ 4ra11ed around as it 4ere by a $#ame-co#ored [1. 10] c#oud. *or an instant he thou:ht o$ $ire, some sudden con$#a:ration in the :reat city; the next, he kne4 that the #i:ht 4as 4ithin himse#$. 'irect#y a$ter4ards came u1on him a sense o$ exu#tation, o$ immense Loyousness accom1anied or immediate#y $o##o4ed by an inte##ectua# i##umination >uite im1ossib#e to describe. &nto his brain streamed one momentary #i:htnin:-$#ash o$ the Brahmic 1#endor 4hich has e"er since #i:htened his #i$e; u1on his heart $e## one dro1 o$ Brahmic B#iss, #ea"in: thence$or4ard $or a#4ays an a$tertaste o$ hea"en. Amon: other thin:s he did not come to be#ie"e, he sa4 and kne4 that the Cosmos is not dead matter but a #i"in: .resence, that the sou# o$ man is immorta#, that the uni"erse is so bui#t and ordered that 4ithout any 1erad"enture a## thin:s 4ork to:ether $or the :ood o$ each and a##, that the $oundation 1rinci1#e o$ the 4or#d is 4hat 4e ca## #o"e and that the ha11iness o$ e"ery one is in the #on: run abso#ute#y certain. %e c#aims that he #earned more 4ithin the $e4 seconds durin: 4hich the i##umination #asted than in 1re"ious months or e"en years o$ study, and that he #earned much that no study cou#d e"er ha"e tau:ht. 0he i##umination itse#$ continued not more than a $e4 moments, but its e$$ects 1ro"ed ine$$aceab#e; it 4as im1ossib#e $or him e"er to $or:et 4hat he at that time sa4 and kne4; neither did he, or cou#d he, e"er doubt the truth o$ 4hat 4as then 1resented to his mind. 0here 4as no return, that ni:ht or at any other time, o$ the ex1erience. %e subse>uent#y 4rote a book J37a.K in 4hich he sou:ht to embody the teachin: o$ the i##umination. ome 4ho read it thou:ht "ery hi:h#y o$ it, but Jas 4as to be ex1ected $or many reasonsK it had #itt#e circu#ation. 0he su1reme occurrence o$ that ni:ht 4as his rea# and so#e initiation to the ne4 and hi:her order o$ ideas. But it 4as on#y an initiation. %e sa4 the #i:ht but had no more idea 4hence it came and 4hat it meant than had the $irst creature that sa4 the #i:ht o$ the sun. -ears a$ter4ards he met C. .., o$ 4hom he had o$ten heard as ha"in: extraordinary s1iritua# insi:ht. %e $ound that C. .. had entered the hi:her #i$e o$ 4hich he had had a :#im1se and had had #ar:e ex1erience o$ its 1henomena. %is con"ersation [1. 11] 4ith C. .. thre4 a $#ood o$ #i:ht u1on the true meanin: o$ 4hat he had himse#$ ex1erienced. ,ookin: round then u1on the 4or#d o$ man, he sa4 the si:ni$icance o$ the subLecti"e #i:ht in the case o$ .au# and in that o$ Mohammed. 0he secret o$ 6hitmanCs transcendent :reatness 4as re"ea#ed to him. Certain con"ersations 4ith 2. %. 2. and 4ith 2. B. he#1ed him not a #itt#e. .ersona# intercourse 4ith !d4ard Car1enter, 0. . R, C. M. C. and M. C. ,. assisted :reat#y in the broadenin: and c#earin: u1 o$ his s1ecu#ations, in the extension and co-ordination o$ his thou:ht. But much time and #abor 4ere sti## re>uired be$ore the :ermina# conce1t cou#d be satis$actori#y e#aborated and matured, the idea, name#y, that there exists a $ami#y s1run: $rom, #i"in: amon:, but scarce#y $ormin: a 1art o$ ordinary humanity, 4hose members are s1read abroad throu:hout the ad"anced races o$ mankind and throu:hout the #ast $orty centuries o$ the 4or#dCs history. 0he trait that distin:uishes these 1eo1#e $rom other men is this9 0heir s1iritua# eyes ha"e been o1ened and they ha"e seen. 0he better kno4n members o$ this :rou1 4ho, 4ere they co##ected to:ether, cou#d be accommodated a## at one time in a modern dra4in:-room, ha"e created a## the

:reat modern re#i:ions, be:innin: 4ith .0aoism and Buddhism, and s1eakin: :enera##y, ha"e created, throu:h re#i:ion and #iterature, modern ci"i#i?ation. /ot that they ha"e contributed any #ar:e numerica# 1ro1ortion o$ the books 4hich ha"e been 4ritten, but that they ha"e 1roduced the $e4 books 4hich ha"e ins1ired the #ar:er number o$ a## that ha"e been 4ritten in modern times. 0hese men dominate the #ast t4enty-$i"e, es1ecia##y the #ast $i"e, centuries as stars o$ the $irst ma:nitude dominate the midni:ht sky. A man is identi$ied as a member o$ this $ami#y by the $act that at a certain a:e he has 1assed throu:h a ne4 birth and risen to a hi:her s1iritua# 1#ane. 0he rea#ity o$ the ne4 birth is demonstrated by the subLecti"e #i:ht and other 1henomena. 0he obLect o$ the 1resent "o#ume is to teach others 4hat #itt#e the 4riter himse#$ has been ab#e to #earn o$ the s1iritua# status o$ this ne4 race. [1. 13]

A. &t remains to say a $e4 4ords u1on the 1sycho#o:ica# ori:in o$ 4hat is ca##ed in this book Cosmic Consciousness, 4hich must not be #ooked u1on as bein: in any sense su1ernatura# or su1ranorma#-as anythin: more or #ess than a natura# :ro4th. A#thou:h in the birth o$ Cosmic Consciousness the mora# nature 1#ays an im1ortant 1art, it 4i## be better $or many reasons to con$ine our attention at 1resent to the e"o#ution o$ the inte##ect. &n this e"o#ution there are $our distinct ste1s. 0he $irst o$ them 4as taken 4hen u1on the 1rimary >ua#ity o$ excitabi#ity sensation 4as estab#ished. At this 1oint be:an the ac>uisition and more or #ess 1er$ect re:istration o$ sense im1ressions--that is, o$ 1erce1ts. A 1erce1t is o$ course a sense im1ression--a sound is heard or an obLect seen and the im1ression made is a 1erce1t. &$ 4e cou#d :o back $ar enou:h 4e shou#d $ind amon: our ancestors a creature 4hose 4ho#e inte##ect 4as made u1 sim1#y o$ these 1erce1ts. But this creature J4hate"er name it ou:ht to bearK had in it 4hat may be ca##ed an e#i:ibi#ity o$ :ro4th, and 4hat ha11ened 4ith it 4as somethin: #ike this9 &ndi"idua##y and $rom :eneration to :eneration it accumu#ated these 1erce1ts, the constant re1etition o$ 4hich, ca##in: $or $urther and $urther re:istration, #ed, in the stru::#e $or existence and, under the #a4 o$ natura# se#ection, to an accumu#ation o$ ce##s in the centra# sense :an:#ia; the mu#ti1#ication o$ ce##s made $urther re:istration 1ossib#e; that, a:ain, made $urther :ro4th o$ the :an:#ia necessary, and so on. At #ast a condition 4as reached in 4hich it became 1ossib#e $or our ancestor to combine :rou1s o$ these 1erce1ts into 4hat 4e to-day ca## a rece1t. 0his 1rocess is "ery simi#ar to that o$ com1osite 1hoto:ra1hy. imi#ar 1erce1ts Jas o$ a treeK are re:istered one o"er the other unti# Jthe ner"e center ha"in: become com1etent to the taskK they are :enera#i?ed into, as it 4ere, one 1erce1t; but that com1ound 1erce1t is neither more nor #ess than a rece1t--a somethin: that has been recei"ed. /o4 the 4ork o$ accumu#ation be:ins a:ain on a hi:her 1#ane9 [1. 15] the sensory or:ans kee1 steadi#y at 4ork manu$acturin: 1erce1ts; the rece1tua# centers kee1 steadi#y at 4ork manu$acturin: more and yet more rece1ts $rom the o#d and the ne4 1erce1ts; the ca1acities o$ the centra# :an:#ia are constant#y taxed to do the necessary re:istration o$ 1erce1ts, the necessary e#aboration o$ these into rece1ts and the necessary re:istration o$ rece1ts; then as the :an:#ia by use and se#ection are im1ro"ed they constant#y manu$acture $rom 1erce1ts and $rom the initia# sim1#e

rece1ts, more and more com1#ex, that is, hi:her and hi:her rece1ts. At #ast, a$ter many thousands o$ :enerations ha"e #i"ed and died, comes a time 4hen the mind o$ the anima# 4e are considerin: has reached the hi:hest 1ossib#e 1oint o$ 1ure#y rece1tua# inte##i:ence; the accumu#ation o$ 1erce1ts and o$ rece1ts has :one on unti# no :reater stores o$ im1ressions can be #aid u1 and no $urther e#aboration o$ these can be accom1#ished on the 1#ane o$ rece1tua# inte##i:ence. 0hen another break is made and the hi:her rece1ts are re1#aced by conce1ts. 0he re#ation o$ a conce1t to a rece1t is some4hat simi#ar to the re#ation o$ a#:ebra to arithmetic. A rece1t is, as & ha"e said, a com1osite ima:e o$ hundreds, 1erha1s thousands, o$ 1erce1ts; it is itse#$ an ima:e abstracted $rom many ima:es; but a conce1t is that same com1osite ima:e--that same rece1t--named, ticketed, and, as it 4ere, dismissed. A conce1t is in $act neither more nor #ess than a named rece1t--the name, that is, the si:n Jas in a#:ebraK, standin: hence$orth $or the thin: itse#$, that is, $or the rece1t. /o4 it is as c#ear as day to any one 4ho 4i## :i"e the #east thou:ht to the subLect, that the re"o#ution by 4hich conce1ts are substituted $or rece1ts increases the e$$iciency o$ the brain $or thou:ht as much as the introduction o$ machinery increased the ca1acity o$ the race $or 4ork--or as much as the use o$ a#:ebra increases the 1o4er o$ the mind in mathematica# ca#cu#ations. 0o re1#ace a :reat cumbersome rece1t by a sim1#e si:n 4as a#most #ike re1#acin: actua# :oods--as 4heat, $abrics and hard4are--by entries in the #ed:er. But, as hinted abo"e, in order that a rece1t may be re1#aced by a conce1t it must be named, or, in other 4ords, marked 4ith a si:n [1. 1E] 4hich stands $or it--Lust as a check stands $or a 1iece o$ ba::a:e or as an entry in a #ed:er stands $or a 1iece o$ :oods; in other 4ords, the race that is in 1ossession o$ conce1ts is a#so, and necessari#y, in 1ossession o$ #an:ua:e. *urther, it shou#d be noted, as the 1ossession o$ conce1ts im1#ies the 1ossession o$ #an:ua:e, so the 1ossession o$ conce1ts and #an:ua:e J4hich are in rea#ity t4o as1ects o$ the same thin:K im1#ies the 1ossession o$ se#$ consciousness. A## this means that there is a moment in the e"o#ution o$ mind 4hen the rece1tua# inte##ect, ca1ab#e o$ sim1#e consciousness on#y, becomes a#most or >uite instantaneous#y a conce1tua# inte##ect in 1ossession o$ #an:ua:e and se#$ consciousness. 6hen 4e say that an indi"idua#, 4hether an adu#t indi"idua# #on: a:o or a chi#d to-day does not matter, came into 1ossession o$ conce1ts, o$ #an:ua:e and o$ se#$ consciousness in an instant, 4e, o$ course, mean that the indi"idua# came into 1ossession o$ se#$ consciousness and o$ one or a $e4 conce1ts and o$ one or a $e4 true 4ords instantaneous#y and not that he entered into 1ossession o$ a 4ho#e #an:ua:e in that short time. &n the history o$ the indi"idua# man the 1oint in >uestion is reached and 1assed at about the a:e o$ three years; in the history o$ the race it 4as reached and 1assed se"era# hundred thousand years a:o. 6e ha"e no4, in our ana#ysis, reached the 1oint 4here 4e each indi"idua##y stand, the 1oint, name#y, o$ the conce1tua#, se#$ conscious mind. &n ac>uirin: this ne4 and hi:her $orm o$ consciousness it must not $or a moment be su11osed that 4e ha"e dro11ed either our rece1tua# inte##i:ence or our o#d 1erce1tua# mind; as a matter o$ $act 4e cou#d not #i"e 4ithout these any more than cou#d the anima# 4ho has no other mind than them. +ur inte##ect, then, to-day is made u1 o$ a "ery com1#ex mixture o$ 1erce1ts, rece1ts and conce1ts. ,et us no4 $or a moment consider the conce1t. 0his may be considered as a #ar:e and com1#ex rece1t; but #ar:er and more com1#ex than any rece1t. &t is made u1 o$ one or more rece1ts combined

4ith 1robab#y se"era# 1erce1ts. 0his extreme#y com1#ex rece1t is then marked by a si:n; that is, it is named and in "irtue o$ its name it becomes a conce1t. 0he conce1t, a$ter bein: [1. 1F] named or marked, is Jas it 4ereK #aid a4ay, Lust as a 1iece o$ checked ba::a:e is marked by its check and 1i#ed in the ba::a:e-room. By means o$ this check 4e can send the trunk to any 1art o$ America 4ithout e"er seein: it or kno4in: Lust 4here it is at a :i"en moment. o by means o$ their si:ns 4e can bui#d conce1ts into e#aborate ca#cu#ations, into 1oems and into systems o$ 1hi#oso1hy, 4ithout kno4in: ha#$ the time anythin: about the thin: re1resented by the indi"idua# conce1ts that 4e are usin:. And here a remark must be made aside $rom the main ar:ument. &t has been noticed thousands o$ times that the brain o$ a thinkin: man does not exceed in si?e the brain o$ a non-thinkin: 4i#d man in anythin: #ike the 1ro1ortion in 4hich the mind o$ the thinker exceeds the mind o$ the sa"a:e. 0he reason is that the brain o$ a %erbert 1encer has "ery #itt#e more 4ork to do than has the brain o$ a nati"e Austra#ian, $or this reason, that 1encer does a## his characteristic menta# 4ork by si:ns or counters 4hich stand $or conce1ts, 4hi#e the sa"a:e does a## or near#y a## his by means o$ cumbersome rece1ts. 0he sa"a:e is in a 1osition com1arab#e to that o$ the astronomer 4ho makes his ca#cu#ations by arithmetic, 4hi#e 1encer is in the 1osition o$ one 4ho makes them by a#:ebra. 0he $irst 4i## $i## many :reat sheets o$ 1a1er 4ith $i:ures and :o throu:h immense #abor; the other 4i## make the same ca#cu#ations on an en"e#o1e and 4ith com1arati"e#y #itt#e menta# 4ork. 0he next cha1ter in the story is the accumu#ation o$ conce1ts. 0his is a doub#e 1rocess. *rom the a:e, 4e 4i## say, o$ three years each one accumu#ates year by year a #ar:er and #ar:er number, 4hi#e at the same time the indi"idua# conce1ts are becomin: constant#y more and more com1#ex. Consider $or instance the conce1t science as it exists in the mind o$ a boy and o$ a midd#e a:ed thinkin: man; 4ith the $ormer it stood $or a $e4 do?en or a $e4 hundred $acts; 4ith the #atter $or many thousands. &s there to be any #imit to this :ro4th o$ conce1ts in number and com1#exity< 6hoe"er 4i## serious#y consider that >uestion 4i## see that there must be a #imit. /o such 1rocess cou#d :o on [1. 18] to in$inity. hou#d nature attem1t such a $eat the brain 4ou#d ha"e to :ro4 unti# it cou#d no #on:er be $ed and a condition o$ dead#ock be reached 4hich 4ou#d $orbid $urther 1ro:ress. 6e ha"e seen that the ex1ansion o$ the 1erce1tua# mind had a necessary #imit; that its o4n continued #i$e #ed it ine"itab#y u1 to and into the rece1tua# mind. 0hat the rece1tua# mind by its o4n :ro4th 4as ine"itab#y #ed u1 to and into the conce1tua# mind. A 1riori considerations make it certain that a corres1ondin: out#et 4i## be $ound $or the conce1tua# mind. But 4e do not need to de1end on abstract reasonin: to demonstrate the necessary existence o$ the su1ra conce1tua# mind, since it exists and can be studied 4ith no more di$$icu#ty than other natura# 1henomena. 0he su1ra conce1tua# inte##ect, the e#ements o$ 4hich instead o$ bein: conce1ts are intuitions, is a#ready Jin sma## numbers it is trueK an estab#ished $act, and the $orm o$ consciousness that be#on:s to that inte##ect may be ca##ed and has been ca##ed--Cosmic Consciousness. 0hus 4e ha"e $our distinct sta:es o$ inte##ect, a## abundant#y i##ustrated in the anima# and human 4or#ds about us--a## e>ua##y i##ustrated in the indi"idua# :ro4th o$ the cosmic conscious mind and

a## $our existin: to:ether in that mind as the $irst three exist to:ether in the ordinary human mind. 0hese $our sta:es are, $irst, the 1erce1tua# mind--the mind made u1 o$ 1erce1ts or sense im1ressions; second, the mind made u1 o$ these and rece1ts--the so ca##ed rece1tua# mind, or in other 4ords the mind o$ sim1#e consciousness; third, 4e ha"e the mind made u1 o$ 1erce1ts, rece1ts and conce1ts, ca##ed sometimes the conce1tua# mind or other4ise the se#$ conscious mind--the mind o$ se#$ consciousness; and, $ourth, and #ast, 4e ha"e the intuitiona# mind--the mind 4hose hi:hest e#ement is not a rece1t or a conce1t but an intuition. 0his is the mind in 4hich sensation, sim1#e consciousness and se#$ consciousness are su11#emented and cro4ned 4ith cosmic consciousness. But it is necessary to sho4 more c#ear#y sti## the nature o$ these $our sta:es and their re#ation one to the other. 0he 1erce1tua# or sensationa# sta:e o$ inte##ect is easy enou:h to understand, so [1. 1H] may be 1assed by in this 1#ace 4ith on#y one remark, name#y, that in a mind made u1 4ho##y o$ 1erce1ts there is no consciousness o$ any sort. 6hen, ho4e"er, the rece1tua# mind comes into existence sim1#e consciousness is born, 4hich means that anima#s are conscious Jas 4e kno4 they areK o$ the thin:s they see about them. But the rece1tua# mind is ca1ab#e o$ sim1#e consciousness on#y--that is, the anima# is conscious o$ the obLect 4hich he sees, but he does not kno4 he is conscious o$ it; neither is the anima# conscious o$ itse#$ as a distinct entity or 1ersona#ity. &n sti## other 4ords, the anima# cannot stand outside o$ itse#$ and #ook at itse#$ as any se#$ conscious creature can. 0his, then, is sim1#e consciousness9 to be conscious o$ the thin:s about one, but not to be conscious o$ oneCs se#$. But 4hen & ha"e reached se#$ consciousness & am not on#y conscious o$ 4hat & see, but & kno4 & am conscious o$ it. A#so & am conscious o$ myse#$ as a se1arate entity and 1ersona#ity and & can stand a1art $rom myse#$ and contem1#ate myse#$, and can ana#y?e and Lud:e the o1erations o$ my o4n mind as & 4ou#d ana#y?e and Lud:e anythin: e#se. 0his se#$ consciousness is on#y 1ossib#e a$ter the $ormation o$ conce1ts and the conse>uent birth o$ #an:ua:e. (1on se#$ consciousness is based a## distincti"e#y human #i$e so $ar, exce1t 4hat has 1roceeded $rom the $e4 cosmic conscious minds o$ the #ast three thousand years. *ina##y the basic $act in cosmic consciousness is im1#ied in its name--that $act is consciousness o$ the cosmos--this is 4hat is ca##ed in the !ast the BBrahmic 1#endor,B 4hich is in 'anteCs 1hrase ca1ab#e o$ transhumani?in: a man into a :od. 6hitman, 4ho has an immense dea# to say about it, s1eaks o$ it in one 1#ace as Bine$$ab#e #i:ht--#i:ht rare, unte##ab#e, #i:htin: the "ery #i:ht--beyond a## si:ns, descri1tions, #an:ua:es.B 0his consciousness sho4s the cosmos to consist not o$ dead matter :o"erned by unconscious, ri:id, and unintendin: #a4; it sho4s it on the contrary as entire#y immateria#, entire#y s1iritua# and entire#y a#i"e; it sho4s that death is an absurdity, that e"eryone and e"erythin: has eterna# #i$e; it sho4s that the uni"erse is God and that God is the uni"erse, and that no e"i# e"er did or e"er 4i## enter into it; a :reat dea# o$ this is, o$ course, $rom the 1oint o$ "ie4 o$ se#$ consciousness, absurd; [1. 17] it is ne"erthe#ess undoubted#y true. /o4 a## this does not mean that 4hen a man has cosmic consciousness he kno4s e"erythin: about the uni"erse. 6e a## kno4 that 4hen at three years o$ a:e 4e ac>uired se#$ consciousness 4e did not at once kno4 a## about ourse#"es; 4e kno4, on the contrary, that a$ter a :reat many thousands o$ years o$ ex1erience o$ himse#$ man sti## to-day kno4s com1arati"e#y #itt#e about himse#$ considered e"en as a se#$ conscious 1ersona#ity. o neither does a man kno4 a## about the cosmos mere#y because he becomes conscious o$ it. &$ it has taken the race se"era# hundred thousand years to #earn a smatterin: o$ the science o$ humanity since its o$ se#$ consciousness, so it may take it mi##ions o$ years to ac>uire a smatterin: o$ the science o$ God a$ter its ac>uisition o$ cosmic consciousness.

As on se#$ consciousness is based the human 4or#d as 4e see it 4ith a## its 4orks and 4ays, so on cosmic consciousness is based the hi:her re#i:ions and the hi:her 1hi#oso1hies and 4hat comes $rom them, and on it 4i## be based, 4hen it becomes more :enera#, a ne4 4or#d o$ 4hich it 4ou#d be id#e to try to s1eak to-day. 0he 1hi#oso1hy o$ the birth o$ cosmic consciousness in the indi"idua# is "ery simi#ar to that o$ the birth o$ se#$ consciousness. 0he mind becomes o"ercro4ded Jas it 4ereK 4ith conce1ts and these are constant#y becomin: #ar:er, more numerous and more and more com1#ex; some day Jthe conditions bein: a## $a"orab#eK the $usion, or 4hat mi:ht be ca##ed the chemica# union, o$ se"era# o$ them and o$ certain mora# e#ements takes 1#ace; the resu#t is an intuition and the estab#ishment o$ the intuitiona# mind, or, in other 4ords, cosmic consciousness. 0he scheme by 4hich the mind is bui#t u1 is uni$orm $rom be:innin: to end9 a rece1t is made o$ many 1erce1ts; a conce1t o$ many or se"era# rece1ts and 1erce1ts, and an intuition is made o$ many conce1ts, rece1ts and 1erce1ts to:ether 4ith other e#ements be#on:in: to and dra4n $rom the mora# nature. 0he cosmic "ision or the cosmic intuition, $rom 4hich 4hat may be ca##ed the ne4 mind takes its name, is thus seen to be sim1#y the com1#ex and union o$ a## 1rior thou:ht and ex1erience-Lust as se#$ consciousness is the com1#ex and union o$ a## thou:ht and ex1erience 1rior to it. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 19]

.AR0 &&.

!A+,(0&+/ A/' '!A+,(0&+/.

C%A.0!R 1. 0o e#$ Consciousness. &0 4i## be necessary, in the $irst 1#ace, $or the reader o$ this book to ha"e be$ore his mind a to#erab#y com1#ete idea in out#ine o$ menta# e"o#ution in a## its three branches--sensuous, inte##ectua# and emotiona#--u1 to and throu:h the status o$ se#$ consciousness. 6ithout such a menta# ima:e as basis $or the ne4 conce1tion this #ast Jthat is, cosmic consciousnessK to most 1eo1#e 4ou#d seem extra"a:ant and e"en absurd. 6ith such necessary $oundation the ne4 conce1t 4i## a11ear to the inte##i:ent reader 4hat it is9 A matter o$ course--an ine"itab#e se>ue# to 4hat 1receded and #ed u1 to it. &n attem1tin: to :i"e an idea o$ this "ast e"o#ution o$ menta# 1henomena $rom its be:innin: in $ar o$$ :eo#o:ic a:es do4n to the #atest 1hases reached by our o4n race anythin: #ike an exhausti"e treatise cou#d not, o$ course, be thou:ht o$ here. 0he method actua##y ado1ted is more or #ess broken and $ra:mentary, but enou:h Jit is thou:htK is :i"en $or the 1resent 1ur1ose, and those 4ho desire more 4i## ha"e no di$$icu#ty in $indin: it in other treatises, such as the admirab#e 4ork o$ Romanes [15E]. A## the 1resent 4riter aims at is the ex1osition o$ cosmic consciousness and a bare#y su$$icient account o$ the #o4er menta# .henomena to make that subLect $u##y inte##i:ib#e; anythin: $urther 4ou#d on#y burden this book to no :ood 1ur1ose.

0he u1bui#din: or un$o#din: o$ the kno4ab#e uni"erse 1resents to our minds a series o$ :radua# ascents each di"ided $rom the next by an a11arent #ea1 o"er 4hat seems to be a chasm. *or instance, and to be:in not at the be:innin:, but mid4ay9 Bet4een the s#o4 and e>uab#e de"e#o1ment o$ the inor:anic 4or#d 4hich [1. 30] 1re1ared it $or the rece1tion and su11ort o$ #i"in: creatures and the more ra1id :ro4th and branchin: o$ "ita# $orms, these ha"in: once a11eared, there occurred 4hat seems #ike the hiatus bet4een the inor:anic and or:anic 4or#ds and the #ea1 by 4hich it 4as o"er-1assed; 4ithin 4hich hiatus or chasm has hereto$ore resided either the substance or shado4 o$ a :od 4hose hand has been deemed necessary to #i$t and 1ass on the e#ements $rom the #o4er to the hi:her 1#ane. A#on: the #e"e# road o$ the $ormation o$ suns and 1#anets, o$ earth crust, o$ rocks and soi#, 4e are carried, by e"o#utionists, smooth#y and sa$e#y; but 4hen 4e reach this 1eri#ous 1it stretchin: interminab#y to ri:ht and #e$t across our 1ath, 4e 1ause, and e"en so ab#e and darin: a 1i#ot as ,ester 6ard J190. 500-530K can hard#y induce us to attem1t the #ea1 4ith him, so 4ide and dark $ro4ns the abyss. 6e $ee# that nature, 4ho has done a##--and much :reater thin:s--4as com1etent to cross and did cross the a11arent break, a#thou:h 4e may not at 1resent be ab#e to 1#ace a $in:er in each one o$ her $oot1rints. *or the moment, ho4e"er, this stands the $irst and :reatest o$ the soca##ed bars to acce1tance o$ the doctrine o$ abso#ute continuity in the e"o#ution o$ the "isib#e 4or#d. ,ater in the history o$ creation comes the be:innin: o$ im1#e Consciousness. Certain indi"idua#s in some one #eadin: s1ecies in the s#o4#y un$o#din: #i$e o$ the 1#anet, some day--$or the $irst time-become conscious; kno4 that there exists a 4or#d, a somethin:, 4ithout them. ,ess d4e#t u1on, as it has been, this ste1 $rom the unconscious to the conscious mi:ht 4e## im1ress us as bein: as immense, as miracu#ous and as di"ine as that $rom the inor:anic to the or:anic. A:ain, runnin: 1ara##e# 4ith the ri"er o$ time, 4e 1ercei"e a #on:, e>uab#e and :radua# ascent stretchin: $rom the da4n o$ im1#e Consciousness to its hi:hest exce##ence in the best 1re-human ty1es--the horse, the do:, the e#e1hant and the a1e. At this 1oint con$ronts us another break com1arab#e to those 4hich in order o$ time 1receded it--the hiatus, name#y, or the seemin: hiatus bet4een im1#e and e#$ Consciousness9 the dee1 chasm [1. 31] or ra"ine u1on one side o$ 4hich roams the brute 4hi#e u1on the other d4e##s man. A. chasm into 4hich enou:h books ha"e been thro4n to ha"e su$$iced Jcou#d they ha"e been con"erted into stones or 1i: ironK to dam or brid:e a :reat ri"er. And 4hich has on#y no4 been made sa$e#y 1assab#e by the #amented G. 2. Romanes, by means o$ his "a#uab#e treatise on the B+ri:in o$ %uman *acu#tyB [15E]. +n#y a "ery short time a:o Jand e"en yet by mostK this break in the #ine o$ ascent Jor descentK 4as su11osed to be im1assab#e by ordinary :ro4th. &t may be said to be no4 kno4n to be so 1assab#e, but it sti## stands out and a1art $rom the e"en 1ath o$ Cosmic de"e#o1ment be$ore our "ision as that broad chasm or :a1 bet4een the brute and the man. *or some hundreds o$ thousands o$ years, u1on the :enera# 1#ane o$ e#$ Consciousness, an ascent, to the human eye :radua#, but $rom the 1oint o$ "ie4 o$ cosmic e"o#ution ra1id, has been made. &n a race, #ar:e brained, 4a#kin: erect, :re:arious, bruta#, but kin: o$ a## other brutes, man in a11earance but not in $act, the so-ca##ed a#a#us homo, 4as, $rom the hi:hest im1#e Consciousness born the

basic human $acu#ty e#$ Consciousness and its t4in, #an:ua:e. *rom these and 4hat 4ent 4ith these, throu:h su$$erin:, toi# and 4ar; throu:h bestia#ity, sa"a:ery, barbarism; throu:h s#a"ery, :reed, e$$ort; throu:h con>uests in$inite, throu:h de$eats o"er4he#min:, throu:h stru::#e unendin:; throu:h a:es o$ aim#ess semi-bruta# existence; throu:h subsistence on berries and roots; throu:h the use o$ the casua##y $ound stone or stick; throu:h #i$e in dee1 $orest, 4ith nuts and seeds, and on the shores o$ 4aters 4ith mo##usks, crustaceans, and $ish $or $ood; throu:h that :reatest, 1erha1s, o$ human "ictories, the domestication and subLu:ation o$ $ire; throu:h the in"ention and art o$ the bo4 and arro4; throu:h the tamin: o$ anima#s and the breakin: o$ them to #abor; throu:h the #on: #earnin: 4hich #ed to the cu#ti"ation o$ the soi#; throu:h the adobe brick and the bui#din: o$ houses there$rom; throu:h the sme#tin: o$ meta#s and the s#o4 births o$ the arts 4hich rest u1on these; throu:h the s#o4 makin: o$ a#1habets and the e"o#ution o$ the [1. 33] 4ritten 4ord; in short, throu:h thousands o$ centuries o$ human #i$e, o$ human as1iration, o$ human :ro4th, s1ran: the 4or#d o$ men and 4omen as it stands be$ore us and 4ithin us to-day 4ith a## its achie"ements and 1ossessions [13E. 10-15]. &s that a##< &s that the end< /o. As #i$e arose in a 4or#d 4ithout #i$e; as im1#e Consciousness came into existence 4here be$ore 4as mere "ita#ity 4ithout 1erce1tion; as e#$ Consciousness #ea1in: 4ide4in:ed $rom im1#e Consciousness soared $orth o"er #and and sea, so sha## the race o$ man 4hich has been thus estab#ished, continuin: its be:innin:#ess and end#ess ascent, make other ste1s Jthe next o$ 4hich it is no4 in act o$ c#imbin:K and attain to a yet hi:her #i$e than any hereto$ore ex1erienced or e"en concei"ed. And #et it be c#ear#y understood that the ne4 ste1 Jto ex1#ain 4hich this "o#ume is 4rittenK is not sim1#y an ex1ansion o$ se#$ consciousness but as distinct $rom it as that is $rom sim1#e consciousness or as is this #ast $rom mere "ita#ity 4ithout any consciousness at a##, or as is the #atter $rom the 4or#d o$ inor:anic matter and $orce 4hich 1receded it and $rom 4hich it 1roceeded. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 3.

+n the .#ane o$ e#$ Consciousness.

&. A/' in the $irst 1#ace it 4ou#d be 4e## to :et a $irm ho#d o$ the meanin: o$ the 4ords Bse#$ consciousness,B u1on the de$inition o$ 4hich an exce##ent 4riter and most com1etent thinker [3003FF] has these remarks9 B e#$ consciousness is o$ten re$erred to as a distin:uishin: characteristic o$ man. Many, ho4e"er, $ai# to :ain a c#ear conce1tion o$ 4hat this $acu#ty is. 'r. Car1enter con$ounds it 4ith the C1o4er o$ re$#ectin: on their o4n menta# states,C 4hi#e Mr. 'ar4in associates it 4ith abstraction and other o$ the deri"ati"e $acu#ties. &t is certain#y somethin: much sim1#er than intros1ection, and has an ear#ier ori:in than the hi:h#y

[1. 35] deri"ati"e s1ecu#ati"e $acu#ties. &$ it cou#d on#y be sei?ed and c#ear#y understood, se#$ consciousness 4ou#d doubt#ess 1ro"e to be the 1rimary and $undamenta# human attribute. +ur #an:ua:e seems to #ack the 1ro1er 4ord to ex1ress it in its sim1#est $orm. C0hinkC a11roaches this most near#y, and man is sometimes described as a Cthinkin: bein:.C 0he German #an:ua:e has a better 4ord, "i?., besinnen, and the substanti"e Besonnenheit seems to touch the kerne# o$ the 1rob#em. cho1enhauer says9 C0he anima# #i"es 4ithout any Besonnenheit. &t has consciousness, i.e., it kno4s itse#$ and its 4ea# and 4oe; a#so the obLects 4hich 1roduce these; but its kno4#ed:e remains constant#y subLecti"e, ne"er becomes obLecti"e9 e"erythin: that it embraces a11ears to exist in and o$ itse#$, and can there$ore ne"er become an obLect o$ re1resentation nor a 1rob#em $or meditation. &ts consciousness is thus 4ho##y immanent. 0he consciousness o$ the sa"a:e man is simi#ar#y constituted in that his 1erce1tions o$ thin:s and o$ the 4or#d remain 1re1onderant#y subLecti"e and immanent. %e 1ercei"es thin:s in the 4or#d, but not the 4or#d; his o4n actions and 1assion, but not himse#$.CB .erha1s the sim1#est de$inition Jand there are scores o$ themK 4ou#d be9 se#$ consciousness is the $acu#ty by 4hich 4e rea#i?e. +r a:ain9 4ithout se#$ consciousness a sentient creature can kno4, but its 1ossession is necessary in order that he may kno4 that he kno4s. 0he best treatise so $ar 4ritten on this subLect is RomanesC book, a#ready se"era# times re$erred to [15E]. 0he roots o$ the tree o$ #i$e bein: dee1 sunk in the or:anic 4or#d, its trunk is made u1 as $o##o4s9 Be:innin: at the earth #e"e# 4e ha"e $irst o$ a## the #o4est $orms o$ #i$e unconscious and insensate. 0hese in their turn :i"e birth to $orms endo4ed 4ith sensation and #ater to $orms endo4ed 4ith im1#e Consciousness. *rom the #ast, 4hen the ri:ht time comes, s1rin:s se#$ consciousness and Jas a#ready saidK in direct ascent $rom that Cosmic Consciousness. &t is on#y necessary in this 1#ace, as c#earin: the :round $or the 4ork to be done, to 1oint out that the doctrine o$ the un$o#din: o$ the human bein:, re:arded $rom the side o$ 1sycho#o:y, is strict#y in accord 4ith the theory o$ e"o#ution [1. 3E] in :enera# as recei"ed and tau:ht to-day by the $oremost thinkers. 0his tree 4hich 4e ca## #i$e and its u11er 1art human #i$e and human mind, has sim1#y :ro4n as :ro4s any other tree, and besides its main stem, as abo"e indicated, it has, as in the case o$ other trees, thro4n o$$ many branches. &t 4i## be 4e## to consider some o$ these. &t 4i## be seen that some o$ them are :i"en o$$ $rom the #o4er 1art o$ the trunk, as, $or instance, contracti#ity, $rom 4hich :reat #imb, and as a 1art o$ it, s1rin:s a## muscu#ar action $rom the sim1#e mo"ement o$ the 4orm to the mar"e#ous#y co-ordinated motions made, in the exercise o$ their art, by a ,is?t or a .adere4ski. Another o$ these #ar:e #o4er #imbs is the instinct o$ e#$-1reser"ation and Jt4in 4ith itK the instinct o$ the continuance o$ the s1ecies--the 1reser"ation o$ the race. %i:her u1 the s1ecia# senses shoot out $rom the main trunk and as they :ro4 and di"ide and a:ain di"ide they become #ar:e and "ita##y im1ortant branches o$ the :reat tree. *rom a## these main o$$-shoots s1rin: sma##er arms and $rom these more de#icate t4i:s. 0hus $rom the human inte##ect 4hose centra# $act is e#$ Consciousness, a section o$ the main trunk o$ our tree, s1rin: Lud:ment, reason, com1arison, ima:ination, abstraction, re$#ection, :enera#i?ation. *rom the mora# or emotiona# nature, one o$ the #ar:est and most im1ortant o$ the main #imbs, s1rin: #o"e Jitse#$ a :reat branch di"idin: into many sma##er branchesK, re"erence, $aith, $ear, a4e, ho1e, hate, humor and many more. 0he :reat branch ca##ed the sense o$ si:ht, 4hich in its be:innin: 4as a 1erce1tion o$ the di$$erence bet4een #i:ht and darkness, sent out t4i:s 4hich 4e

ca## sense o$ $orm, o$ distance, and #ater the co#or sense. 0he #imb named sense o$ hearin: has $or branches and t4i:s the a11rehension o$ #oudness, o$ 1itch, o$ distance, o$ direction and as a de#icate t4i: Lust comin: into bein:, the musica# sense. [1. 3F]

&&. 0he im1ortant $act to notice at 1resent is that, true to the simi#e o$ the tree here ado1ted, the numerous $acu#ties o$ 4hich J"ie4ed $rom the side o$ dynamicsK man is com1osed are a## o$ di$$erent a:es. !ach one o$ them came into existence in its o4n time, i.e., 4hen the 1sychic or:anism Jthe treeK 4as ready to 1roduce it. *or instance9 im1#e Consciousness many mi##ions o$ years a:o; e#$ Consciousness 1erha1s three hundred thousand years. Genera# "ision is enormous#y o#d, but the co#or sense 1robab#y on#y about a thousand :enerations. ensibi#ity to sound many mi##ions o$ years, 4hi#e the musica# sense is no4 in the act o$ a11earin:. exua# instinct or 1assion arose $ar back in :eo#o:ic a:es--the human mora# nature o$ 4hich human sexua# #o"e is a youn: and "i:orous branch does not a11ear to ha"e been in existence many tens o$ thousands o$ years.

&&&. 0o make 4hat has been and 4hat remains to be said more readi#y and more $u##y inte##i:ib#e it 4i## be 4e## to :o into some #itt#e detai# as to the time and mode o$ becomin: and de"e#o1in: o$ a $e4 $acu#ties as a sam1#e o$ the di"ine 4ork that has been :oin: on 4ithin us and about us since the da4n o$ #i$e on this 1#anet. 0he science o$ human 1sycho#o:y Jin order to i##ustrate the subLect o$ this "o#umeK shou#d :i"e an account o$ the human inte##ect, o$ the human mora# nature, and o$ the senses. hou#d :i"e a descri1tion o$ these as they exist to-day, o$ their ori:in and e"o#ution and shou#d $orecast their $uture course o$ either decay or $urther ex1ansion. +n#y a "ery $e4 s1ecimen 1a:es o$ such a 4ork can be here set $orth--and $irst a hasty :#ance at the inte##ect. 0he inte##ect is that 1art o$ the mind 4hich kno4s, as the mora# nature is the 1art that $ee#s. !ach 1articu#ar act o$ the inte##ect is instantaneous, 4hereas the acts Jor rather statesK o$ the mora# nature are more or #ess continuous. ,an:ua:e corres1onds [1. 38] to the inte##ect and is there$ore ca1ab#e o$ ex1ressin: it 1er$ect#y and direct#y; on the other hand, the $unctions o$ the mora# nature Jbe#on:in:, i.e., deri"in:, as they do, $rom the :reat sym1athetic ner"ous system--4hi#e the inte##ect and s1eech rest u1on and s1rin: $rom the Cerebro- 1ina#K are not connected 4ith #an:ua:e and are on#y ca1ab#e o$ indirect and im1er$ect ex1ression by its a:ency. .erha1s music, 4hich certain#y has its roots in the mora# nature, is, as at 1resent existin:, the be:innin: o$ a #an:ua:e 4hich 4i## ta##y and ex1ress emotion as 4ords ta##y and ex1ress ideas [37a. 108]. &nte##ectua# acts are com1#ex, and decom1osab#e into many 1arts; mora# states are either abso#ute#y sim1#e Jas in the case o$ #o"e, $ear, hateK or near#y so; that is, are com1osed o$ com1arati"e#y $e4 e#ements. A## inte##ectua# acts are a#ike, or near#y a#ike, in that re:ard; mora# states ha"e a "ery 4ide ran:e o$ de:ree o$ intensity. 0he human inte##ect is made u1 1rinci1a##y o$ conce1ts, Lust as a $orest is made u1 o$ trees or a city o$ houses; these conce1ts are menta# ima:es o$ thin:s, acts, or re#ations. 0he re:istration o$ these

4e ca## memory, the com1arison o$ them one 4ith another reasonin:; $or the bui#din: o$ these u1 into more com1#ex ima:es Jas bricks are bui#t into a houseK 4e ha"e in !n:#ish no :ood ex1ression; 4e sometimes ca## this act ima:ination Jthe act o$ $ormin: a menta# co1y or #ikenessK--the Germans ha"e a better name $or it--they ca## it Aorste##un: Jthe act o$ 1#acin: be$oreK, Anschauun:s:abe Jthe :i$t o$ #ookin: u1onK and better sti## !inbi#dun:skra$t Jthe 1o4er o$ bui#din: u1K. 0he #ar:e inte##ect is that in 4hich the number o$ conce1ts is abo"e the a"era:e; the $ine inte##ect is that in 4hich these are c#ear cut and 4e## de$ined; the ready inte##ect is that in 4hich they are easi#y and >uick#y accessib#e 4hen 4anted, and so on. 0he :ro4th o$ the human inte##ect is the :ro4th o$ the conce1ts, i.e., the mu#ti1#ication o$ the more sim1#e and at the same time the bui#din: u1 o$ these into others more and more com1#ex. A#thou:h this increase in number and com1#exity is takin: 1#ace constant#y in e"ery acti"e mind durin: at #east the $irst ha#$ o$ #i$e, $rom in$ancy to midd#e a:e, and thou:h 4e each kno4 [1. 3H] that 4e ha"e conce1ts no4 that 4e had not some time a:o, yet 1robab#y the 4isest o$ us cou#d not te## $rom obser"ation made u1on his o4n mind Lust by 4hat 1rocess these ne4 conce1ts came into existence--4here they came $rom or ho4 they came. But thou:h 4e cannot 1ercei"e this by direct obser"ation either o$ our o4n mind or that o$ another 1erson, sti## there is another 4ay by 4hich the occu#t 1rocess can be $o##o4ed and that is by means o$ #an:ua:e. As said abo"e, #an:ua:e is the exact ta##y o$ the inte##ect9 $or e"ery conce1t there is a 4ord or 4ords and $or e"ery 4ord there is a conce1t; neither can exist a1art $rom the other. o 0rench says9 B-ou cannot im1art to any man more than the 4ords 4hich he understands either no4 contain or can be made inte##i:ib#y to him to contain.B +r as Max Mue##er ex1resses it9 B6ithout s1eech no reason, 4ithout reason no s1eech.B 1eech and the inte##ect do not corres1ond 4ith one another in this 4ay by accident, the re#ation bet4een them is ine"itab#y in"o#"ed in the nature o$ the t4o thin:s. +r are they t4o thin:s< +r t4o sides o$ one thin:< /o 4ord can come into bein: exce1t as the ex1ression o$ a conce1t, neither can a ne4 conce1t be $ormed 4ithout the $ormation Jat the same timeK o$ the ne4 4ord 4hich is its ex1ression, thou:h this Bne4 4ordB may be s1e##ed and 1ronounced as is some o#d 4ord. But an o#d 4ord takin: on another and a ne4 meanin: in rea#ity becomes t4o 4ords, an o#d and a ne4. &nte##ect and s1eech $it one another as the hand and the :#o"e, on#y $ar more c#ose#y; say rather they $it as the skin $its the body, or as the 1ia mater $its the brain, or as any :i"en s1ecies in the or:anic 4or#d is $itted by its en"ironment. As is im1#ied in 4hat has been said, it is to be es1ecia##y noted that not on#y does #an:ua:e $it the inte##ect in the sense o$ co"erin: it in e"ery 1art and $o##o4in: a## its turnin:s and 4indin:s, but it $its it a#so in the sense o$ not :oin: beyond it. 6ords corres1ond 4ith conce1ts, and 4ith conce1ts on#y, so that 4e cannot ex1ress direct#y 4ith them either sense im1ressions or emotions, but are $orced a#4ays to con"ey these Ji$ at a##K by ex1ressin:, not themse#"es, but the im1ression they make u1on our inte##ect, i.e., the conce1ts $ormed $rom the contem1#ation o$ them by the inte##ect--in [1. 37] other 4ords, their inte##ectua# ima:e. o that be$ore a sense im1ression or an emotion can be embodied or con"eyed in #an:ua:e a conce1t has to be $ormed Jsu11osed more or #ess tru#y to re1resent itK, 4hich conce1t can, o$ course, be con"eyed in 4ords. But as a matter o$ $act ninetynine out o$ e"ery hundred o$ our sense im1ressions and emotions ha"e ne"er been re1resented in the inte##ect by conce1ts and there$ore remain unex1ressed and inex1ressib#e exce1t im1er$ect#y by roundabout descri1tion and su::estion. 0here exists in the #o4er anima#s a state o$ matters 4hich ser"es 4e## to i##ustrate this 1ro1osition. 0hese ha"e acute sense 1erce1tions and stron: emotions, such as $ear, ra:e, sexua# 1assion and materna# #o"e, and yet cannot ex1ress them because these ha"e no #an:ua:e o$ their o4n, and the anima#s in >uestion ha"e no system o$ conce1ts 4ith

corres1ondin: articu#ate sounds. Granted to us our sense 1erce1tions and our human mora# natures and 4e shou#d be as dumb as are the anima#s had 4e not a#on: 4ith these an inte##ect in 4hich they may be mirrored and by 4hich, by means o$ #an:ua:e, they can be ex1ressed. As the corres1ondence o$ 4ords and conce1ts is not casua# or tem1orary but resides in the nature o$ these and continues durin: a## time and under a## circumstances abso#ute#y constant, so chan:es in one o$ the $actors must corres1ond 4ith chan:es in the other. o e"o#ution o$ inte##ect must Ji$ it existK be accom1anied by e"o#ution o$ #an:ua:e. An e"o#ution o$ #an:ua:e Ji$ it existK 4i## be e"idence o$ e"o#ution o$ inte##ect. 6hat then is here 1ro1osed is to study J$or a $e4 momentsK the :ro4th o$ the inte##ect by means o$ an examination o$ #an:ua:e, i.e., to study the birth, #i$e and :ro4th o$ conce1ts 4hich cannot be seen, by means o$ 4ords 4hich are their co-re#ati"es and 4hich can be seen. ir Char#es ,ye##, in the BAnti>uity o$ ManB [115], 1ointed out the 1ara##e#ism 4hich exists bet4een the ori:in, :ro4th, dec#ine and death o$ #an:ua:es and o$ s1ecies in the or:anic 4or#d. &n order to i##ustrate and at the same time broaden the 1resent ar:ument #et us extend the 1ara##e# back4ard to the $ormation o$ the 4or#ds and $or4ard to the e"o#ution o$ 4ords and conce1ts. [1. 39] [1. 50] [1ara:ra1h continues] 0he accom1anyin: tab#e 4i## ser"e this 1ur1ose as 4e## as, or better than, an e#aborate#y reasoned ex1osition, and 4i## ser"e at the same time as a summary o$ the e"o#ution ar:ument 4hich runs throu:h this "o#ume. A short study o$ this tabu#ar statement 4i## make 1#ain ho4 orbs, s1ecies, #an:ua:es and 4ords branch, di"ide and mu#ti1#y; 4i## make inte##i:ib#e Max Mue##erCs estimate that Be"ery thou:ht that has e"er 1assed throu:h the mind o$ &ndiaB may be reduced to one hundred and t4enty-one root conce1ts--that is, to one hundred and t4enty-one root 4ords [118. E01]; 4i## make us a:ree 4ith him that, 1robab#y, that number mi:ht be sti## $urther reduced. &$ 4e consider $or a moment that this means that the mi##ions o$ &ndo-!uro1ean 4ords no4 in use as 4e## as many times the number #on: since dead and $or:otten, near#y a## s1ran: $rom about one hundred roots and that these in their turn 1robab#y $rom ha#$ a do?en, and at the same time remember that reason and s1eech are one, 4e sha## obtain a :#im1se o$ 4hat the human inte##ect once 4as in com1arison 4ith 4hat it is to-day; and #ike4ise it becomes a11arent at a :#ance that the e"o#ution not on#y o$ s1ecies, #an:ua:es and 4ords is strict#y 1ara##e# but that the scheme has 1robab#y a sti## 4ider, 1erha1s uni"ersa#, a11#ication. As re:ards the 1resent thesis the conc#usion to be dra4n $rom this com1arison is that 4ords, and that there$ore the constituent e#ements o$ the inte##ect 4hich they re1resent and 4hich 4e ca## conce1ts, :ro4 by di"ision and branchin:, as ne4 s1ecies branch o$$ $rom o#der, and it seems c#ear that a norma# :ro4th is encoura:ed and an excessi"e and use#ess de"e#o1ment checked by the same means in the one case as in the other--that is, by natura# se#ection and the stru::#e $or existence. /e4 conce1ts, and 4ords ex1ressin: them, 4hich corres1ond 4ith some externa# rea#ity J4hether this is a thin:, an act, a state, or a re#ationK, and 4hich are there$ore o$ use to man, since their existence 1#aces him in more com1#ete re#ation 4ith the outer 4or#d, on 4hich re#ation his #i$e and 4e#$are de1end, are 1reser"ed by the 1rocess o$ natura# se#ection and sur"i"a# o$ the $it test. ome a:ain 4hich either do not corres1ond at a##, or on#y [1. 51] im1er$ect#y, 4ith an obLecti"e rea#ity are re1#aced by others 4hich do corres1ond or corres1ond

better 4ith the rea#ity 4hich these aimed to ex1ress, and so in the stru::#e $or existence $a## into disuse and die out. *or it is 4ith 4ords as 4ith e"ery other #i"in: thin:, thousands are 1roduced $or one that #i"es. 0o4ards 4hate"er obLect the mind is es1ecia##y turned it thro4s out 4ords o$ten 4ith mar"e#ous 1ro$usion. 6hen some thousands o$ years a:o, anscrit bein: sti## a #i"in: #an:ua:e and the sun and $ire #ooked u1on either as actua# :ods or at #east as es1ecia##y sacred, $ire had Jinstead o$ a "ery $e4 names as no4K thirty-$i"e and the sun thirty-se"en [11F. E5H]. But much more remarkab#e exam1#es are those dra4n $rom Arabic, as, $or instance, the ei:hty names $or honey, the t4o hundred $or ser1ent, the $i"e hundred $or #ion, the one thousand $or s4ord, and the $i"e thousand se"en hundred and $orty-$our 4ords a## re#atin: to the came#, these bein: subLects u1on 4hich the Arab mind is stron:#y and 1ersistent#y bent [11F. E57]. o a:ain Max Mue##er te##s us9 B6e can hard#y $orm an idea o$ the bound#ess resources o$ dia#ects. 6hen #iterary #an:ua:es ha"e stereoty1ed one :enera# term their dia#ects 4i## su11#y $i$ty, thou:h each 4ith its s1ecia# shade o$ meanin:. &$ ne4 combinations o$ thou:hts are e"o#"ed in the 1ro:ress o$ society, dia#ects 4i## readi#y su11#y the re>uired names $rom the store o$ their so-ca##ed su1er$#uous 4ords. 0here are not on#y #oca# and 1ro"incia# but a#so c#ass dia#ects. 0here is a dia#ect o$ she1herds, o$ s1ortsmen, o$ so#diers, o$ $armers. & su11ose there are $e4 1ersons here 1resent 4ho cou#d te## the exact meanin: o$ a horseCs 1o##, crest, 4ithers, dock, hamstrin:, cannon, 1astern, coronet, arm, Lo4# and mu??#e. 6here the #iterary #an:ua:e s1eaks o$ the youn: o$ a## sorts o$ anima#s, $armers, she1herds and s1ortsmen 4ou#d be ashamed to use so :enera# a term. 0he idiom o$ nomads, as Grimm says, contain an abundant 4ea#th o$ mani$o#d ex1ressions $or s4ord and 4ea1ons, and $or the di$$erent sta:es in the #i$e o$ catt#e. &n a more hi:h#y cu#ti"ated #an:ua:e these ex1ressions become burthensome and su1er$#uous. But in a 1easantCs mouth the bearin:, ca#"in:, $a##in: and ki##in: [1. 53] o$ a#most e"ery anima# has its o4n 1ecu#iar term, as the s1ortsman de#i:hts in ca##in: the :ait and members o$ :ame by di$$erent names. 0hus 'ame 2u#iana Berners, #ady 1rioress o$ the nunnery o$ o14e##, in the $i$teenth century, the re1uted author o$ the CBook o$ t. A#bans,C in$orms us that 4e must not use names o$ mu#titudes 1romiscuous#y, but 4e are to say9 A con:re:cyon o$ 1eo1#e, a hoost o$ men, a $e#yshy11yn:e o$ 4omen, and a be"y o$ #adyes, 4e must s1eak o$ a herde o$ hartys, s4annys, cranys, or 4rennys, a se:e o$ herons, or bytourys, a muster o$ 1eacockys, a 4atche o$ ny:htyn:a#ys, a $#y:hte o$ do"es, a c#ateryn:e o$ chou:hes, a 1ryde o$ #yons, a s#e4the o$ beerys, a :a:#e o$ :eys, a sku#ke o$ $oxes, a scu##e o$ $rerys, a 1onty$yca#ate o$ 1re#ates, a bomynab#e sy:ht o$ monkes, a dronkenshy1 o$ cobb#ers, and so o$ other human and brute assemb#a:es. &n #ike manner in di"idin: :ame $or the tab#e the anima#s 4ere not car"ed, but a dere 4as broken, a :ose reryd, a chekyn $russhed, a cony un#acyd, a crane dys1#ayed, a cur#e4e unLointyd, a >uay#e 4yn::yd, a s4anne #y$te, a #ambe sho#deryd, a heron dysmembryd, a 1ecocke dys$y:ured, a samon chynyd, a hadoke sydyd, a so#e #oynyd, and a breme s1#ayedB [11F. H0]. 0hese instances 4i## ser"e to sho4 ho4 the human inte##ect $ee#s a#on: the $ace o$ the outer 4or#d 1resented to it, attem1tin: a #od:ment in each cranny it $inds, ho4e"er s#i:ht and 1recarious may be the ho#d that it :ets. *or the mind o$ man $rom a:e to a:e cease#ess#y seeks to master the $acts o$ the outer 4or#d; its :ro4th indeed consists in ta##yin: or co"erin: these as i"y s1reads o"er, ta##ies and co"ers the stones o$ a 4a##; the t4i: that secures a ho#d stren:thens and 1uts out other t4i:s; that 4hich does not secure a ho#d a$ter a time ceases to :ro4 and e"entua##y dies. 0he main thin: to notice $or our 1resent 1ur1ose is that Lust as in the case o$ the chi#d #earnin: to ta#k, the race be:an a#so 4ith a $e4, or, as Gei:er [91. 39] says, 4ith a sin:#e 4ord. 0hat is to say, man be:an to think 4ith "ery $e4 or 4ith a sin:#e conce1t Jo$ course, at that time, and be$ore, he had a #ar:e stock o$ 1erce1ts and o$ rece1ts [15E. 195], other4ise he cou#d ha"e done #itt#e 4ith his

one or $e4 conce1tsK. *rom these $e4 or that one [1. 55] the enormous number o$ conce1ts and 4ords that ha"e since come into existence ha"e 1roceeded; nor 4i## the e"o#ution o$ the entire human inte##ect $rom a sin:#e initia# conce1t seem incredib#e or e"en "ery mar"e#ous, to those 4ho bear in mind that the 4ho#e com1#ex human body, 4ith a## its tissues, or:ans and 1arts, is bui#t u1 o$ hundreds o$ mi##ions o$ ce##s, each one o$ 4hich, ho4e"er much it may di$$er in structure and $unction $rom those be#on:in: to other or:ans and tissues than its o4n, is yet #inea##y descended $rom the one sin:#e 1rimordia# ce## in 4hich each one o$ us Jand on#y a $e4 years a:oK had his ori:in. As 4e reach back into the 1ast, there$ore, 4e $ind #an:ua:e, and 4ith it the human inte##ect, dra4in: into a 1oint, and 4e kno4 that 4ithin a measurab#e distance $rom 4here 4e stand to-day they must ha"e both had their be:innin:. 0he date o$ that be:innin: has been a11roximate#y $ixed by many 4riters and $rom many indications, and 4e cannot be $ar astray in 1#acin: it J1ro"isiona##yK about three hundred thousand years anterior to our o4n times.

&A. Much more modern than the birth o$ the inte##ect 4as that o$ the co#or sense. 6e ha"e the authority o$ Max Mue##er [11H. 399] $or the statement that9 B&t is 4e## kno4n that the distinction o$ co#or is o$ #ate date; that Ieno1hanes kne4 o$ three co#ors o$ the rainbo4 on#y--1ur1#e, red and ye##o4; that e"en Aristot#e s1oke o$ the trico#ored rainbo4; and that 'emocritus kne4 o$ no more than $our co#ors--b#ack, 4hite, red and ye##o4.B Gei:er [91. E7] 1oints out that it can be 1ro"ed by examination o$ #an:ua:e that as #ate in the #i$e o$ the race as the time o$ the 1rimiti"e Aryans, 1erha1s not more than $i$teen or t4enty thousand years a:o, man 4as on#y conscious o$, on#y 1ercei"ed, one co#or. 0hat is to say, he did not distin:uish any di$$erence in tint bet4een the b#ue sky, the :reen trees and :rass, the bro4n or :ray earth, and the :o#den and 1ur1#e c#ouds o$ sunrise and sunset. o .ictet [138] $inds no names o$ co#ors in 1rimiti"e &ndo-!uro1ean [1. 5E] s1eech. And Max Mue##er [1189 818] $inds no anscrit root 4hose meanin: has any re$erence to co#or. At a #ater 1eriod, but sti## be$ore the time o$ the o#dest #iterary com1ositions no4 extant, the co#or sense 4as so $ar de"e#o1ed beyond this 1rimiti"e condition that red and b#ack 4ere reco:ni?ed as distinct. ti## #ater, at the time 4hen the bu#k o$ the Ri: Aeda 4as com1osed, red, ye##o4 and b#ack 4ere reco:ni?ed as three se1arate shades, but these three inc#uded a## co#or that man at that a:e 4as ca1ab#e o$ a11reciatin:. ti## #ater 4hite 4as added to the #ist and then :reen; but throu:hout the Ri: Aeda, the Oend A"esta, the %omeric 1oems and the Bib#e the co#or o$ the sky is not once mentioned, there$ore, a11arent#y, 4as not reco:ni?ed. *or the omission can hard#y be attributed to accident; the ten thousand #ines o$ the Ri: Aeda are #ar:e#y occu1ied 4ith descri1tions o$ the sky; and a## its $eatures--sun, moon, stars, c#ouds, #i:htnin:, sunrise and sunset--are mentioned hundreds o$ times. o a#so the Oend A"esta, to the 4riters o$ 4hich #i:ht and $ire, both terrestria# and hea"en#y, are sacred obLects, cou#d hard#y ha"e omitted by chance a## mention o$ the b#ue sky. &n the Bib#e the sky and hea"en are mentioned more than $our hundred and thirty times, and sti## no mention is made o$

the co#or o$ the $ormer. &n no 1art o$ the 4or#d is the b#ue o$ the sky more intense than in Greece and Asia Minor, 4here the %omeric 1oems 4ere com1osed. &s it 1ossib#e to concei"e that a 1oet Jor the 1oetsK 4ho sa4 this as 4e see it no4 cou#d 4rite the $orty-ei:ht #on: books o$ the &#iad and +dyssey and ne"er once either mention or re$er to it< But 4ere it 1ossib#e to be#ie"e that a## the 1oets o$ the Ri: Aeda, Oend A"esta, &#iad, +dyssey and Bib#e cou#d ha"e omitted the mention o$ the b#ue co#or o$ the sky by mere accident, etymo#o:y 4ou#d ste1 in and assure us that $our thousand years a:o, or, 1erha1s, three, b#ue 4as unkno4n, $or at that time the subse>uent names $or b#ue 4ere a## mer:ed in the names $or b#ack. 0he !n:#ish 4ord b#ue and the German b#au descend $rom a 4ord that meant b#ack. 0he Chinese hiu-an, 4hich no4 means sky-b#ue, $ormer#y meant b#ack. 0he 4ord ni#, 4hich no4 in [1. 5F] [1ara:ra1h continues] .ersian and Arabic means b#ue, is deri"ed $rom the name /i#e, that is, the b#ack ri"er, o$ 4hich same 4ord the ,atin /i:er is a $orm. &t does not seem 1ossib#e that at the time 4hen men reco:ni?ed on#y t4o co#ors, 4hich they ca##ed red and b#ack, these a11eared to them as red and b#ack a11ear to us--thou:h Lust 4hat the sensations 4ere 4hich they so named cannot o$ course be no4 ascertained. (nder the name red it seems they inc#uded 4ith that co#or 4hite, ye##o4 and a## intermediate tints; 4hi#e under the name b#ack they seem to ha"e inc#uded a## shades o$ b#ue and :reen. As the sensations red and b#ack came into existence by the di"ision o$ an ori:ina# unita# co#or sensation, so in 1rocess o$ time these di"ided. *irst red di"ided into red-ye##o4, then that red into red-4hite. B#ack di"ided into b#ack-:reen, then b#ack a:ain into b#ack-b#ue, and durin: the #ast t4enty-$i"e hundred years these six Jor rather these $our--red, ye##o4, :reen, b#ueK ha"e s1#it b1 into the enormous number o$ shades o$ co#or 4hich are no4 reco:ni?ed and named. 0he annexed dia:ram sho4s at a :#ance the order in 4hich the s1ectrum co#ors became "isib#e to man. &t can be sho4n in an entire#y inde1endent manner that i$ the co#or sense did come into existence as here su11osed the successi"e order in 4hich the co#ors are said J$o##o4in: ancient documents and etymo#o:yK to ha"e been reco:ni?ed by man is actua##y the order in 4hich they must ha"e been so reco:ni?ed and the scienti$ic $acts no4 about to be adduced must be admitted to be remarkab#y con$irmatory o$ the abo"e conc#usions, 4hi#e bein: dra4n $rom sources entire#y se1arate and distinct. 0he so#ar or other #i:ht rays that excite "ision are named red, oran:e, ye##o4, :reen, b#ue, indi:o, "io#et. 0hese rays di$$er the one $rom the other in the #en:th and am1#itude o$ the 4a"es 4hich com1ose them, and both the #en:th and am1#itude o$ the 4a"es diminish in the order in 4hich the names ha"e Lust been :i"en. But the $orce or ener:y o$ a #i:ht 4a"e--that is to say, its 1o4er o$ excitin: "ision, is 1ro1ortiona# to the s>uare o$ its am1#itude [170. 3H3, and es1ecia##y 171. 158]. Accordin: to this #a4 the ener:y the 1o4er o$ excitin: "ision--o$ the red rays is se"era# [1. 58] thousand times as :reat as the ener:y o$ the "io#et, and there is a re:u#ar and ra1id decrease o$ ener:y as 4e 1ass do4n the s1ectrum $rom red to "io#et. &t is 1#ain that i$ there has been such a thin: as a :ro4in: 1er$ection in the sense o$ "ision in "irtue o$ 4hich, $rom bein: insensib#e to co#or the eye became :radua##y sensib#e o$ it, red 4ou#d necessari#y be the $irst co#or 1ercei"ed, then ye##o4, then :reen, and so on to "io#et; and this is exact#y 4hat both ancient #iterature and etymo#o:y te## us took 1#ace.

0he com1arati"e modernness o$ the co#or sense is $urther attested by the #ar:e number o$ 1ersons in a## countries 4ho are 4hat is ca##ed co#or-b#ind--that is, 1ersons 4ho are at the 1resent day entire#y or 1artia##y 4ithout co#or sense. B6i#sonCs assertion that 1robab#y one in $i"e and t4enty is co#orb#ind #on: remained doubted because not 1ro"ed in re$erence to su$$icient#y #ar:e numbers. 0i## 4e had com1arison methods, and 1rinci1a##y %ohn:renCs, no satis$actory data cou#d be obtained. %is in 1ro1er hands so >uick#y decides a case that tests ha"e a#ready been made in thousands o$ 1ersons. Based on at #east t4o hundred thousand examinations is the resu#t that $our 1er cent. o$ ma#es are [1. 5H] co#or b#ind in :reater or #ess de:ree, and one-$ourth o$ one 1er cent. o$ $ema#es.B [15F. 3E3.] 0his 4ou#d make one case o$ co#or-b#indness to e"ery $orty-se"en 1ersons. 0he de:ree o$ uni"ersa#ity o$ the co#or sense in a race is, o$ course, an im1ortant $act in estimatin: its de:ree o$ e"o#ution as com1ared 4ith other races. &n this connection the $o##o4in: $acts are o$ interest [133. H18]9 B&n 2a1an amon: 1,300 so#diers 1.F7 1er cent. 4ere red-b#ind, and 0.755 1er cent. :reen-b#ind. Amon: 5H5 boys 1 1er cent. 4ere red-b#ind; amon: 3H0 :ir#s 0.E 1er cent. Amon: F98 men examined by 'r. Berry, o$ )yoto, F.EF 1er cent. sho4ed de$ecti"e co#or sense. Amon: the 2a1anese, as a 4ho#e, the 1ercenta:e o$ co#or-b#indness is #ess than in !uro1eans or Americans. Amon: H98 Chinese examined in "arious 1#aces no cases o$ co#or-b#indness 4ere $ound, but there 4as a tendency o$ten seen to mix :reen and b#ue. 0his 1ecu#iarity 4as brou:ht out 4ith much :reater em1hasis by 'r. *ie#de, o$ 4ato4, China, 4ho examined 1,300 Chinese o$ both sexes, usin: 0hom1sonCs 4oo# tests. Amon: the 800 men 4ere 19 4ho 4ere co#or-b#ind, and amon: 800 4omen on#y 1. 0he 1ercenta:e o$ co#or-b#indness amon: Chinamen is, then, about 5 1er cent., and does not "ary :reat#y $rom that o$ !uro1eans.B &n co#or-b#indness the :enera# "ision is not a$$ected; the indi"idua# distin:uishes #i:ht and shade, $orm and distance, as 4e## as do other 1ersons. 0his a#so :oes to sho4 that the co#or sense is more su1er$icia#, #ess $undamenta#, and 1robab#y there$ore ac>uired #ater than the other 1o4ers that be#on: to the $unction o$ si:ht. *or a 1erson cou#d not #ose one o$ the more $undamenta# e#ements o$ "ision Jthe sense o$ "isua# $orm, $or instanceK and retain the other si:ht $acu#ties unim1aired. Co#or-b#indness is in $act an instance o$ 4hat is ca##ed ata"ism, or re#a1se to a condition 4hich 4as norma# in the ancestry o$ the indi"idua#, but 4hich does not 1ro1er#y be#on: to the s1ecies a#. the time in 4hich he #i"es. 0he $re>uency o$ this re#a1se Jestimated, as 4e ha"e seen, to occur in one 1erson out o$ e"ery $orty-se"enK indicates that the co#or sense is com1arati"e#y modern; $or ata"ism is more $re>uent in in"erse 1ro1ortion to the #en:th [1. 57] o$ time that has e#a1sed since the or:an or $unction #ost or im1ro1er#y taken on Jas the case may beK has Jin the one caseK norma##y existed in the race or Jin the otherK been discarded in the 1rocess o$ e"o#ution. 0he rationa#e o$ this #a4 J4hich 4i## be a:ain re$erred toK is ob"ious9 it de1ends u1on the sim1#e $act that the #on:er any or:an or $unction has been in existence in a race the more certain#y 4i## it be inherited. 0he existence o$ co#or-b#indness, then, in so #ar:e a 1ercenta:e o$ the 1o1u#ation sho4s that the co#or sense is a modern $acu#ty. 0he re#ati"e "isibi#ity o$ the di$$erent co#ored #i:ht rays makes it certain that i$ the co#or sense 4as ac>uired it 4ou#d undoubted#y ha"e been so in the order in 4hich 1hi#o#o:ists c#aim it actua##y 4as ac>uired, and the concurrence o$ these t4o sets o$ $acts, the one dra4n $rom natura# 1hi#oso1hy and the other $rom etymo#o:y, to:ether 4ith the $act o$ co#or-b#indness, is so strikin: that it seems im1ossib#e to re$use assent to the conc#usions reached.

A. Another recent#y ac>uired $acu#ty is the sense o$ $ra:rance. &t is not mentioned in the Aedic hymns and on#y once in the Oend A"esta. Gei:er [91. F7] te##s us that the custom o$ o$$erin: incense 4ith the sacri$ice is not yet met 4ith in the Ri: Aeda, thou:h it is $ound in the more recent -adshur"eda. Amon: the Bib#ica# books the sense o$ the $ra:rance o$ $#o4ers $irst makes its a11earance in the B on: o$ on:s.B Accordin: to the descri1tion in Genesis there 4ere in .aradise a## kinds o$ trees Bthat 4ere 1#easant to the si:ht and :ood $or $ood,B no mention bein: made o$ 1#easant odors. 0he A1ochry1ha# book o$ %enoch Jo$ the $irst century B.C., or e"en #aterK, extant in !thio1ian, #ike4ise describes .aradise, but does not omit to exto# the de#i:ht$u# $ra:rance o$ the 0ree o$ )no4#ed:e, as 4e## as other trees, in the Garden o$ !den. Besides this e"idence it is said to be ca1ab#e o$ 1roo$ $rom #an:ua:e that no such sense as that o$ $ra:rance existed in the ear#y times o$ the &ndo-!uro1eans. And it is a#so 4orth mentionin: [1. 59] in this connection that no anima# Ja#thou:h many o$ these so :reat#y sur1ass us in reco:nition by scentK 1ossesses, so $ar as 4e kno4 or can disco"er, any sense o$ $ra:rance, and that chi#dren do not ac>uire it unti# they are se"era# years o#d--not, indeed, $or se"era# years a$ter they ha"e ac>uired, more or #ess 1er$ect#y, the sense o$ co#or; thus corres1ondin: in their menta# de"e#o1ment Jas 1ointed out abo"eK 4ith the e"o#ution o$ the :enera# human mind, $or the co#or sense 1robab#y came into existence in the race many thousand years be$ore the sense o$ $ra:rance.

A&. &nstincts 4hich are both human and anima#, as the sexua# and materna#, undoubted#y came do4n to man throu:h #on: #ines o$ descent and ha"e been in 1ossession o$ himse#$ and his ancestors $or mi##ions o$ years; but the human mora# nature, thou:h it is rooted in and has :ro4n $rom these, is o$ com1arati"e#y recent ori:in. &t not on#y does not :o back behind the birth o$ se#$ consciousness, but it is certain#y "ery much more recent than this. Man, that is, e#$ Consciousness, as has been said, must ha"e come into bein: some three hundred thousand years a:o 4hen the $irst A#a#us %omo uttered the $irst true 4ord. &n the indi"idua# to-day man is born 4hen the chi#d becomes se#$ conscious--at the a"era:e a:e o$, say, three years. Amon: the &ndo-!uro1ean races not more than about one indi"idua# Jso-ca##ed idiotK in a thousand :ro4s to maturity 4ithout attainin: to e#$ Consciousness. e#$ Consciousness ha"in: a11eared in an indi"idua#, is on#y #ost in :reat and rare crises--as in the de#irium o$ $e"er and in some $orms o$ insanity, notab#y mania; on the other hand the human mora# nature does not a11ear in the indi"idua# Jon the a"era:eK unti#, say, ha#$-4ay bet4een three years o#d and maturity. &nstead o$ one or t4o in a thousand, se"era# times the same number in a hundred are born, :ro4 u1 and die 4ithout a mora# nature. &nstead o$ bein: #ost in :reat and rare crises it is constant#y bein: tem1orari#y #ost. A## these indications :o to 1ro"e that the human mora# nature is a much more recent birth o$ time [1. E0] than is the human inte##ect, and that i$ 4e su11ose the #atter to be three hundred thousand years o#d 4e cannot su11ose the $ormer to be anythin: #ike that a:e.

A&&. .rime"a# man, $rom 4hom 4e are a## descended, has sti## u1on the earth in these #ater days, t4o re1resentati"es--$irst, the sa"a:e; second, the chi#d. &t 4ou#d be true to say that the chi#d is a sa"a:e and the sa"a:e a chi#d, and throu:h the menta# state re1resented by these t4o, not on#y each indi"idua# member o$ the race, but the race itse#$ as a 4ho#e, has 1assed. *or, as in his intrauterine e"o#ution the indi"idua# man retraces and summari?es in a $e4 brie$ months the e"o#ution o$ the human race, 1hysica##y considered, $rom the initia# unice##u#ar $orm in 4hich indi"idua# #i$e be:an throu:h a## inter"enin: 1hases bet4een that and the human $orm, resumin: in each day the s#o4 e"o#ution o$ mi##ions o$ years, so #ike4ise does the indi"idua# man in his menta# de"e#o1ment $rom birth to maturity retrace and summari?e the e"o#ution o$ the 1sychica# #i$e o$ the race; and as the indi"idua# 1hysica# man be:ins at the "ery bottom o$ the sca#e as a unice##u#ar monad, so does the 1sychica# man be:in on the bottom round o$ the #adder o$ mind, and in his ascent o$ a $e4 do?en months 1asses throu:h the successi"e 1hases each o$ 4hich occu1ied in its accom1#ishment by the race thousands o$ years. 0he characteristics o$ the mind o$ the sa"a:e and o$ the chi#d 4i## :i"e us, 4hen $ound, the characteristics o$ the 1rime"a# human mind $rom 4hich has descended the a"era:e modern mind that 4e kno4, as 4e## as the exce1tiona# minds o$ the :reat men o$ history o$ the 1resent day. 0he chie$ di$$erences bet4een the 1rime"a#, the in$anti#e and the sa"a:e mind on the one hand and the ci"i#i?ed mind on the other, is that the $irst Jca##ed $or the sake o$ bre"ity the #o4er mindK is 4antin: in 1ersona# $orce, coura:e, or $aith, and a#so in sym1athy, or a$$ection; and that it is more easi#y excited to terror or an:er than is the second or ci"i#i?ed mind. 0here are o$ course [1. E1] other di$$erences than these bet4een the #o4er mind and the hi:her--di$$erences in inte##ect, and e"en in sense 1erce1tions; but these, thou:h :reat in themse#"es, ha"e not the su1reme si:ni$icance o$ the basic, $undamenta#, mora# di$$erences Lust mentioned. 0he #o4er mind then #acks $aith, #acks coura:e, #acks 1ersona# $orce, #acks sym1athy, #acks a$$ection--that is Jto sum u1K, it #acks 1eace, content, ha11iness. &t is 1rone to the $ear o$ thin:s kno4n, and sti## more to "a:ue terror o$ thin:s unkno4n; it is 1rone to an:er, ra:e, hatred--that is Jto a:ain sum u1K, to unrest, discontent, unha11iness. +n the other hand, the hi:her mind Jas com1ared 4ith the #o4erK 1ossesses $aith, coura:e, 1ersona# $orce, sym1athy, a$$ection; that is, it 1ossesses Jre#ati"e#yK ha11iness; is #ess 1rone to $ear o$ thin:s kno4n and unkno4n and to an:er and hatred--that is, to unha11iness. 0he statement thus broad#y made does not seem at $irst si:ht to mean "ery much, but in $act it means a#most e"erythin:; it contains the key to our 1ast, our 1resent and our $uture, $or it is the condition o$ the mora# nature Jthus brie$#y ad"erted toK that decides $or each one o$ us, $rom moment to moment, and $or the race at #ar:e, $rom a:e to a:e, 4hat sort o$ a 1#ace this 4or#d in 4hich 4e #i"e sha## a11ear to be--4hat sort o$ a 1#ace it is indeed $or each one o$ us. *or it is not our eyes and ears, nor e"en our inte##ects, that re1ort the 4or#d to us; but it is our mora# nature that sett#es at #ast the si:ni$icance o$ 4hat exists about us. 0he members o$ the human race be:an by $earin: much and dis#ikin: much, by #o"in: or admirin: #itt#e and by trustin: sti## #ess. &t is sa$e to say that those ear#iest men o$ the ri"er dri$t, and the ca"e men, their successors, sa4 #itt#e beauty in the outer 4or#d in 4hich they #i"ed, thou:h 1erha1s their eyes, in most other res1ects, 4ere $u##y as keen as ours. &t is certain that their $ami#y a$$ections Jas in the case o$ the #o4est sa"a:es o$ to-dayK 4ere, to say the #east, rudimentary, and that a## men

outside their immediate $ami#y 4ere either $eared or dis#iked, or both. 6hen the race emer:ed $rom the c#oud-co"ered 1ast into the #i:ht o$ 4hat may be ca##ed in$erentia# history, the "ie4 men took o$ the :o"ernment o$ the uni"erse, o$ the character o$ the bein:s and [1. E3] $orces by 4hich this :o"ernment 4as carried on, o$ the 1osition in 4hich man stood to the :o"ernin: 1o4ers, o$ his 1ros1ects in this #i$e and a$ter it, 4ere Jas in the case o$ the #o4er races o$ to-dayK :#oomy in an extreme de:ree. ince that time neither the 4or#d nor the :o"ernment o$ the 4or#d ha"e chan:ed, but the :radua# a#teration in the mora# nature o$ man has made it in his eyes a di$$erent 1#ace. 0he b#eak and $orbiddin: mountains, the a4e-ins1irin: sea, the :#oomy $orests, the dark and $ear$u# ni:ht, a## the as1ects o$ nature 4hich in that o#d time 4ere char:ed 4ith dread, ha"e in the 1#ace o$ it become c#othed 4ith a ne4 and stran:e beauty. 0he 4ho#e human race and a## #i"in: thin:s ha"e 1ut on Jin our eyesK a charm and sacredness 4hich in the o#d times they 4ere $ar $rom 1ossessin:. 0he :o"ernin: 1o4ers o$ the uni"erse Jobedient to the same bene$icent in$#uenceK ha"e been :radua##y con"erted $rom demons into bein:s and $orces #ess and #ess inimica#, more and more $riend#y, to man; so that in a## res1ects each a:e has inter1reted the uni"erse $or itse#$, and has more or #ess discredited the inter1retations o$ 1re"ious a:es. 6hich is the correct inter1retationP< 6hat mind, o$ a## the "ast di"ersity o$ the 1ast and 1resent, in a## this #on: series, 1ictures to itse#$ most correct#y the outer 4or#dP< ,et us see. ,et us consider $or a moment our s1iritua# :enea#o:y, and d4e## on its meanin:. +ur immediate ancestors 4ere Christians. 0he s1iritua# 1ro:enitor o$ Christianity 4as 2udaism. 2udaism, ha"in: its be:innin: in that :rou1 o$ tribes co##ecti"e#y ca##ed 0erachite or %ebre4--&brim, those o$ the other side Ji.e., o$ the !u1hratesK--descended $rom the mythica# Ab-orham or Abraham [15H-91$]; these tribes bein: themse#"es a t4i: o$ the :reat emitic branch o$ the Caucasian race stock, s1ran: direct#y $rom Cha#dean 1o#ytheism. Cha#dean 1o#ytheism a:ain in its turn 4as a de"e#o1ment in direct descent o$ the un and /ature 4orshi1 o$ the 1rimiti"e undi"ided Caucasian $ami#y. 0he un and /ature 4orshi1 a:ain no doubt had its root in, and dre4 its #i$e $rom, initia# *etishism, or the direct 4orshi1 o$ indi"idua# earth#y obLects. &n this #on: descent Ja#thou:h 4e a11#y di$$erent names to di$$erent 1arts o$ the continuous series, as i$ there 4ere #ines o$ [1. E5] demarcation bet4een these di$$erent 1artsK there has been no break, and in a## the thousands o$ years ne"er such a thin: as a ne4 de1arture. &n these s1iritua# matters the maxim B/atura non $acit sa#tumB ho#ds as $irm#y as it does in 1hysics and :eo#o:y. 0he 4ho#e a$$air is a sim1#e matter o$ :ro4th strict#y ana#o:ous to the un$o#din: o$ the branch $rom the bud, or o$ the 1#ant $rom its seed. As has been 4e## said9 B,a re#i:ion etant un des 1roduits "i"ants de #Chumanite doit "i"re, cCest-adire, chan:er a"ec e##eB [1589 EF]. And on #ast ana#ysis it 4i## be $ound that under the "ast di"ersity o$ externa# a11earance, $rom *etishism to Christianity--under#yin: the in$inite "ariety o$ $ormu#as, creeds and do:mas resumed under these $i"e heads--the essentia# e#ement u1on 4hich a## e#se de1ends, 4hich under#ies a## and is the sou# o$ a##, is the attitude o$ the mora# nature. And a## chan:es in th inte##ectua# $orm and outer as1ect o$ re#i:ion are as obedient to the :radua# chan:e takin: 1#ace in this as are the mo"ements o$ the hands and 4hee#s o$ the 4atch to the ex1ansi"e $orce o$ its mains1rin:. 0he externa# 4or#d stands $ast, but the s1irit o$ man continua##y :ro4s, and as it does so its o4n "ast Brocken shado4 Jthro4n out by the mora# nature but sha1ed by the inte##ectK, 4hich it 1roLects on the midst o$ the in$inite unkno4n, necessari#y J#ike a disso#"in: "ie4K chan:es and chan:es, $o##o4in: the a#terations in the substance Jthat is, the sou# o$ manK 4hich :i"es #i$e and rea#ity to the shado4y 1hantom 4hich 1#ain $o#k ca## their creed, and 4hich meta1hysicians ca## the 1hi#oso1hy o$ the abso#ute.

But in thus inter1retin:, $rom a:e to a:e, the unkno4n uni"erse in 4hich 4e #i"e, it is to be obser"ed that 4e are Jon the 4ho#eK constant#y :i"in: a better and better re1ort o$ it. 6e attribute to our :ods Jas the a:es 1assK better and better characters, and 4e constant#y ex1ect at their hands better and better treatment, both in the 1resent #i$e and a$ter death. 0hat means Jo$ courseK that the >uantity o$ trust or $aith 4hich 4e 1ossess is steadi#y increasin: and encroachin: u1on its o11osite, $ear, 4hich is as constant#y #essenin:. o e>ua##y it may be said o$ charity, sym1athy, or a$$ection, that the constant increase o$ that [1. EE] $acu#ty is steadi#y chan:in: to us the as1ect o$ the "isib#e 4or#d, Lust as the :ro4th o$ $aith is a#terin: the ima:e 4e $orm $or ourse#"es o$ that :reater 4or#d 4hich is in"isib#e. /or is there any indication that this doub#e 1rocess has come to an end or that it is #ike#y to come to an end.

A&&&. 0he #en:th o$ time durin: 4hich the race has been 1ossessed o$ any :i"en $acu#ty may be more or #ess accurate#y estimated $rom "arious indications. &n cases in 4hich the birth o$ the $acu#ty took 1#ace in com1arati"e#y recent times--4ithin, $or instance, the #ast t4enty-$i"e or thirty thousand years--1hi#o#o:y Jas 4e ha"e seenK may assist materia##y in determinin: the a11roximate date o$ its a11earance. But $or com1arati"e#y o#d $acu#ties, such as the human inte##ect or sim1#e consciousness, this means necessari#y entire#y $ai#s us. 6e $a## back, then, u1on the $o##o4in: tests9 1. 0he a:e at 4hich the $acu#ty a11ears in the indi"idua# man at the 1resent time. 3. 0he more or #ess uni"ersa#ity o$ the $acu#ty in the adu#t members o$ the race to-day. 5. 0he readiness, or the re"erse, 4ith 4hich the $acu#ty is #ost--as in sickness. E. 0he re#ati"e $re>uency 4ith 4hich the $acu#ty makes its a11earance in dreams. 1. +$ each o$ our menta# $acu#ties it may be 1redicated that it has its o4n norma# or a"era:e a:e $or a11earin: in the indi"idua#; as, $or instance, memory and sim1#e consciousness a11ear 4ithin a $e4 days a$ter birth; curiosity ten 4eeks a$ter; use o$ too#s t4e#"e months a$ter; shame, remorse, and a sense o$ the #udicrous--a## o$ them about $i$teen months a$ter birth. /o4 it is to be noted that in e"ery instance the time o$ a11earance o$ a $acu#ty in an in$ant corres1onds 4ith the sta:e at 4hich the same $acu#ty [1. EF] a11ears Jas $ar as can be at 1resent ascertainedK in the ascendin: anima# sca#e, Lust as in the case o$ #ater a11earin: $acu#ties, their a:e o$ a11earin: in the indi"idua# corres1onds 4ith their 1eriod o$ a11earance in the race; $or instance, memory and sim1#e consciousness occur in anima#s as 1rimiti"e as the echinodermata, 4hi#e the use o$ too#s is not met 4ith be#o4 monkeys; and shame and remorse and a sense o$ the #udicrous are a#most i$ not entire#y con$ined Jamon: anima#sK to the anthro1oid a1e and the do:. o o$ 1ure#y human $acu#ties, se#$ consciousness, 4hich a11ears in the indi"idua# at the a"era:e a:e o$ about three years, made its a11earance in the race certain#y more than a thousand centuries a:o, 4hi#e the musica# sense, 4hich does not a11ear in the indi"idua# be$ore ado#escence or 1uberty, cannot Jto Lud:e by the recordsK ha"e existed in the race more than a "ery $e4 thousand years.

3. 0he #on:er a race has been in 1ossession o$ a :i"en $acu#ty the more uni"ersa# 4i## that $acu#ty be in the race. 0his 1ro1osition scarce#y needs 1roo$. !"ery ne4 $acu#ty must occur $irst o$ a## in one indi"idua#, and as other indi"idua#s attain to the status o$ that one they too 4i## ac>uire it, unti#, a$ter 1erha1s many thousand years, the 4ho#e race, ha"in: attained to that status, the $acu#ty 4i## ha"e become uni"ersa#. 5. 0he #on:er a race has been in 1ossession o$ a :i"en $acu#ty the more $irm#y is that $acu#ty $ixed in each indi"idua# o$ the race 4ho 1ossesses it. &n other 4ords9 the more recent is any :i"en $acu#ty the more easi#y is it #ost. Authority $or this 1ro1osition J4hich indeed it scarce#y needsK 4i## be >uoted 4here it is stated in another connection. &t is a#most, i$ not >uite, a se#$-e"ident 1ro1osition. E. A study o$ dreamin: seems to re"ea# the $act that in s#ee1 such mind as 4e ha"e di$$ers $rom our 4akin: mind, es1ecia##y by bein: more 1rimiti"e; that, in $act, it 4ou#d be a#most strict#y true to say that in dreams 4e 1ass back4ard into a 1rehuman menta# #i$e; that the inte##ectua# $acu#ties 4hich 4e 1ossess in dreams are, es1ecia##y, rece1ts as distin:uished $rom our 4akin: conce1ts; 4hi#e in the mora# rea#m they are e>ua##y those $acu#ties, [1. E8] such as remorse, shame, sur1rise, a#on: 4ith the o#der and more basic sense $unctions, 4hich be#on:ed to us be$ore 4e reached the human 1#ane, and that the more modern menta# $acu#ties, such as co#or sense, musica# sense, se#$ consciousness, the human mora# nature, ha"e no existence in this condition, or i$ any o$ them do occur it is on#y as a rare exce1tion. ,et us no4 com1are one 4ith the other a $e4 o$ the $acu#ties 4hich ha"e been a#ready mentioned in the #i:ht o$ the ru#es #aid do4n. 0o do this 4i## :i"e us, more c#ear#y than 1erha1s anythin: e#se cou#d, a de$inite notion o$ the :ro4th o$ mind by the successi"e addition o$ ne4 $unctions. *or this 1ur1ose #et us take Jas a $e4 exam1#es and to stand $or a##K sim1#e consciousness, shame, se#$ consciousness, co#or sense, the human mora# nature, the musica# sense, cosmic consciousness. im1#e consciousness makes its a11earance in the human in$ant 4ithin a $e4 days a$ter birth; it is abso#ute#y uni"ersa# in the human race; it dates $ar back be$ore the ear#iest mamma#s; it is #ost on#y in dee1 s#ee1 and coma; it is 1resent in a## dreams. hame, remorse and a sense o$ the #udicrous are a## said to be born in the human in$ant at about the a:e o$ $i$teen months; they are a## 1rehuman $acu#ties and are a## $ound in the do: and in a1es, and they undoubted#y existed in our 1rehuman ancestors; they are a## a#most uni"ersa# in the race, bein: absent on#y in "ery #o4 idiots; they are a## three common in dreams. e#$ consciousness makes its a11earance in the chi#d at the a"era:e a:e o$ three years; it is not 1resent in any s1ecies but the human; it is, in $act, that $acu#ty, the 1ossession o$ 4hich by an indi"idua# constitutes him a man. &t is not uni"ersa# in our race, bein: absent in a## true idiots; that is, it is 1ermanent#y absent in about one in each thousand human bein:s in !uro1e and America. [QQ] [1. EH] 0here must, ho4e"er, be many members o$ #o4 races, such as the Bushmen o$ outh A$rica [QQ] and nati"e Austra#ians, 4ho ne"er attain to this $acu#ty. &n our ancestry se#$ consciousness dates back to the $irst true man. 0housands o$ years must ha"e e#a1sed bet4een its $irst a11earance and its uni"ersa#ity, Lust as thousands o$ years are no4 1assin: bet4een the $irst cases o$ cosmic

consciousness and its uni"ersa#ity. A race, 4e are to#d, unc#othed, 4a#kin: erect, [QR] :re:arious, 4ithout a true #an:ua:e, to a #imited extent too#-usin:, destitute o$ marria:e, :o"ernment, or any institution; [1. E7] anima#, but in "irtue o$ its re#ati"e#y hi:h mora# nature Jmakin: it :re:ariousK and its hi:h#y de"e#o1ed rece1tua# inte##i:ence, kin: o$ anima#s, de"e#o1ed se#$ consciousness, and by that $act became man. &t is im1ossib#e to say ho4 #on: a:o it 4as 4hen this e"ent occurred, but it cou#d not ha"e been #ess than se"era# hundred thousand years. 0his $acu#ty is #ost much more easi#y than is sim1#e consciousness. 6e #ose it in coma and a#so o$ten in the de#irium o$ $e"er; in certain $orms o$ insanity, as in mania, it is o$ten #ost $or 4eeks and months at a time; #ast#y, it is ne"er 1resent in dreams. 0he co#or sense has been a#ready considered. &t remains to say a $e4 4ords $rom the 1resent 1oint o$ "ie4. &t comes into existence :radua##y in the indi"idua#--at three or $our years there may be a trace o$ it. At ei:ht years o$ a:e it 4as $ound by 2e$$ries [15F-3E3] sti## absent in a #ar:e 1ercenta:e o$ chi#dren. 04enty to thirty 1er cent. o$ schoo#boys are said to be co#or-b#ind, 4hi#e on#y $our 1er cent. o$ adu#t ma#es are so. 'r. *a"re, o$ ,yons [15F-3E5] re1orted in 17HE to the *rench Con:ress $or the Ad"ancement o$ cience, at ,i##e, Bsome obser"ations that seemed to him to 1ro"e that con:enita# co#or-b#indness 4as curab#eB [15F-3E3], but it does not seem to ha"e occurred to him that the co#or sense, bein: in"ariab#y absent in "ery youn: chi#dren, and makin: its a11earance at a "ariab#e a:e, as the chi#d ad"ances to4ard maturity, co#or b#indness 4ou#d necessari#y a11ear to the teacher, 4atchin: the de"e#o1ment o$ the chi#d and exercisin: its sense o$ si:ht u1on co#ors, to be Bcured.B 6e ha"e seen abo"e that the co#or sense in the race cannot be many tens o$ thousands o$ years o#d. Co#or sense is absent in one human bein: out o$ e"ery $orty-se"en. &t is se#dom 1resent in dreams, and 4hen it does occur, that is, 4hen any co#or is seen in a dream, it is :enera##y that co#or 4hich $or :ood reasons 4as $irst 1ercei"ed by man, name#y, red. 0he $o##o4in: occurrence i##ustrates Jin a strikin: mannerK the usua# absence o$ the co#or sense durin: the 1artia# consciousness 4hich occurs in s#ee1. A man 4hose hair is 4hite dreamed that he 4as #ookin: in a :#ass and sa4 1#ain#y that his hair 4as [1. E9] not on#y much thicker than he kne4 it to be in $act, but instead o$ bein: 4hite, as he a#so kne4 it to be, it 4as b#ack. /o4 he 4e## remembered in his dream that his hair had ne"er been b#ack. &t had, in $act, been a #i:ht bro4n. %e 4ondered Jit is 4orth mentionin: here that 4onder or sur1rise is a 1rehuman $acu#ty, and is common in dreamsK in his dream that his hair shou#d be b#ack, rememberin: distinct#y that it had ne"er been so. 0he im1ortant thin: to note about the dream under consideration is that, thou:h it 4as c#ear to the dreamerCs mind that his hair had ne"er been b#ack, yet he did not remember that it had been bro4n. *or some reason there 4as a di$$icu#ty in ca##in: u1 be$ore consciousness any co#or. 0he same man dreamed that he had 4ounded 4ith a kni$e an enemy 4ho had attacked him; the b#eedin: 4as 1ro$use but the b#ood 4as 4hite; he kne4 in his dream that it shou#d not be 4hite, but no ima:e o$ its true co#or or o$ any co#or 1resented itse#$. 0he human mora# nature inc#udes many $acu#ties, such as conscience, the abstract sense o$ ri:ht and 4ron:, sexua# #o"e as distin:uished $rom sexua# desire or instinct, 1arenta# and $i#ia# #o"e as distin:uished $rom the corres1ondin: instincts Jman has both these instincts in common 4ith the brutes as 4e## as the hi:her $ee#in:sK, #o"e o$ our $e##o4 men as such, #o"e o$ the beauti$u#, a4e,

re"erence, sense o$ duty or res1onsibi#ity, sym1athy, com1assion, $aith. /o human nature is com1#ete 4ithout these and others; it is there$ore a "ery com1#ex $unction; but $or the 1ur1ose o$ the 1resent ar:ument it must be treated as i$ it 4ere a sim1#e sense. /o4 at 4hat a:e does this human mora# nature a11ear in indi"idua# man< &t is ne"er 1resent in >uite youn: chi#dren. &t is o$ten sti## absent at 1uberty and e"en at ado#escence. &t is a #ate ac>uired $acu#ty. &t 4ou#d 1robab#y not be $ar 4ron: to say that the a"era:e a:e $or its a11earance in the indi"idua# is some4here about $i$teen years. &t 4ou#d seem c#ear $rom a study o$ history that our human mora# nature cannot be more than some ten or t4e#"e thousand years o#d. *or a care$u# consideration o$ the records that ha"e come do4n to us $rom the ear#y Romans, %e##enes, %ebre4s, !:y1tians, Assyrians and Baby#onians 4ou#d [1. F0] indicate unmistakab#y that as 4e :o back into the 1ast this $acu#ty ta1ers do4n to4ard the "anishin: 1oint, and i$ it continues so to ta1er as 4e ascend the a:es a## o$ 4hat 4e distincti"e#y ca## our human mora# nature 4ou#d certain#y ha"e disa11eared by the time 4e had :ot back the number o$ centuries mentioned--ten or t4e#"e thousand years. &n 4hat 1ro1ortion o$ the men and 4omen o$ ci"i#i?ed countries does the human mora# nature $ai# to a11ear< 0here are so many men and 4omen 4ho ha"e a 1artia# mora# nature, so many 4ho, ha"in: #itt#e or none, 4ear Jas 4e## as may beK the outer semb#ance o$ one; the Lud:in: o$ men and 4omen in this re:ard is so di$$icu#t--the 1rob#em is so "ei#ed and so com1#icated--that it is im1ossib#e to :i"e more than an o1inion. But #et any one 4ho is curious read a $e4 such books as those by 'es1ine [88] and !##is [H8]--then "ie4 the men and 4omen amon: 4hom he #i"es by the #i:ht thus su11#ied, and he 4i## be $orced to the conc#usion that the 1ro1ortion o$ the adu#ts 4ho ha"e #itt#e or no, or an unde"e#o1ed, mora# nature is $ar :reater than o$ those 4ho ha"e #itt#e or no, or an unde"e#o1ed, co#or sense. 6e 1robab#y shou#d not be $ar 4ron: i$ 4e said that at #east $orty men and 4omen out o$ e"ery thousand in America and !uro1e are in the 1osition indicated. 0hen ho4 many races o$ men are there sti## #i"in: u1on the earth none or "ery $e4 o$ the members o$ 4hich ha"e 4hat cou#d be ca##ed $rom the 1oint o$ "ie4 o$ our ci"i#i?ation a human mora# nature< A:ain, 4hi#e se#$ consciousness is #ost, not o$ course a#4ays, but $re>uent#y, in insanity and $e"er, the mora# nature is, 4e must a## admit, subLect to much more $re>uent #a1ses and absences and 4ith $ar #ess cause. e#$ consciousness a11eared in the race, as 4e ha"e seen, about three hundred thousand years a:o. 0he abo"e considerations 4ou#d 1oint to a "ery much #ater date $or the a11earance o$ the mora# nature. And do not a## records and historic indications, so $ar as they :o, su11ort this in$erence< *ina##y, the musica# sense Ja $acu#ty 4hich is no4 in act o$ bein: bornK does not a11ear in the indi"idua# be$ore ado#escence. [1. F1]

. -C%+G!/! & +* MA/--&,,( 0RA0!' B- A *!6 *AC(,0&! /ame o$ *acu#ty A11roximate A"era:e A:e o$ A11earance in Man

Absent in 4hat 1ro1ortion o$ Adu#t Members o$ Race at .resent 0ime 0ime o$ A11earance o$ *acu#ty in Race %o4 $ar back does *acu#ty Reach into .rehuman $orms< 6ith 4hat 'e:ree o$ *aci#ity is the *acu#ty ,ost in Man< Memory *e4 days a$ter birth /one .rehuman 0o the !chinodermata +n#y #ost in dee1 s#ee1 and coma; 1resent in dreams im1#e Consciousness *e4 days a$ter birth /one .rehuman 0o the !chinodermata +n#y #ost in dee1 s#ee1 and coma; 1resent in dreams Curiosity 0en 4eeks /one .rehuman &nsects and s1iders +n#y #ost in dee1 s#ee1 and coma; 1resent in dreams (se o$ 0oo#s 04e#"e months

/one .rehuman Monkeys .resent in dreams hame *i$teen months /one .rehuman Anthro1oid a1es and do:s .resent in dreams Remorse *i$teen months /one .rehuman Anthro1oid a1es and do:s .resent in dreams ense o$ ,udicrous *i$teen months /one .rehuman Anthro1oid a1es and do:s .resent in dreams e#$ Consciousness 0hree years

&n 1 in 1,000 500,000 years a:o .ecu#iar to man ,ost in coma, de#irium, o$ten in mania; ne"er 1resent in dreams Co#or ense *our years &n 1 in EH 50,000 or E0,000 years a:o /ot in manCs 1ro:enitors e#dom 1resent in dreams ense o$ *ra:rance *i"e years < < /ot in manCs 1ro:enitors /ot 1resent in dreams %uman Mora# /ature *i$teen years &n 1 in 30 or 3F 10,000 years a:o .ecu#iar to man (nstab#e--easi#y and constant#y #ost; not 1resent in dreams Musica# ense !i:hteen years

&n more than ha#$ ,ess than F,000 years a:o /ot in manCs 1ro:enitors +n#y occasiona##y 1resent; hard#y e"er 1resent in dreams, e"en in case o$ musicians Cosmic Consciousness 0hirty-$i"e years &n a## but one in many mi##ions 2ust da4nin: no4 .ecu#iar to man +n#y 1resent $e4 seconds to $e4 hours in any case; then 1asses a4ay o$ itse#$ [1. F3] [1ara:ra1h continues] &t does not exist in more than ha#$ the members o$ our race. &t has existed #ess J1erha1s considerab#y #essK than $i"e thousand years. &t is ne"er, or a#most ne"er, 1resent in dreams, e"en in the case o$ 1ro$essiona# musicians. 6hi#e se#$ consciousness in insanity is #ost, as said, occasiona##y, the musica# sense in that condition mi:ht be said to be in"ariab#y #ost--at #east a$ter an ex1erience o$ t4enty-$i"e years, 4ith about $i"e thousand cases o$ #unacy, the 4riter cannot reca## a case 4here the musica# sense 4as retained, the 1erson bein: insane. 0he accom1anyin: summary, in tabu#ar $orm, o$ the main $acts concernin: the e"o#ution o$ the $acu#ties mentioned and some others, 4i## make, it is be#ie"ed, the 4ho#e subLect more inte##i:ib#e than any #on: ex1osition thereo$. 0he $i:ures in the tab#e and text are not :i"en as bein: exact, but $or the sake o$ con"eyin: a c#ear idea 4hich it is thou:ht 4i## be correct enou:h $or the 1resent 1ur1ose. 0o sum u19 as onto:eny is nothin: e#se but 1hi#o:eny in 1etto--that is, as the e"o#ution o$ the indi"idua# is necessari#y the e"o#ution o$ the race in an abrid:ed $orm, sim1#y because it cannot in the nature o$ thin:s be anythin: e#se--cannot $o##o4 any other #ines, there bein: no other #ines $or it to $o##o4--it is 1#ain that or:ans and $acu#ties Js1eakin: broad#y and :enera##yK must a11ear in the indi"idua# in the same order in 4hich they a11eared in the race, and the one bein: kno4n, the other may 4ith con$idence be assumed. 6hen a ne4 $acu#ty a11ears in a race it 4i## be $ound, in the "ery be:innin:, in one indi"idua# o$ that race; #ater it 4i## be $ound in a $e4 indi"idua#s; a$ter a $urther time in a #ar:er 1ercenta:e o$ the members o$ the race; sti## #ater in ha#$ the members; and so on, unti#, a$ter thousands o$ :enerations, an indi"idua# 4ho misses ha"in: the $acu#ty is re:arded as a monstrosity. /ote, too--and this is im1ortant--4hen the ne4 $acu#ty a11ears, es1ecia##y i$ it be in the direct #ine o$ the ascent o$ the race, as in the case o$ im1#e, e#$, or Cosmic, Consciousness, it must a11ear $irst in a member, then in members, o$ the race 4ho ha"e reached $u## maturity. *or an immature indi"idua# Jother thin:s bein:

[1. F5] e>ua#K cannot o"er-1ass or :o beyond a mature indi"idua# o$ the same race. 0hus, as the eons 1ass, has the :reat trunk o$ the tree o$ #i$e :ro4n ta##er and $rom time to time shot $orth t4i:s 4hich ha"e :ro4n to branches, and these a:ain to nob#e #imbs, 4hich in their turn ha"e 1ut out t4i:s and branches, many o$ them o$ :reat si?e and in number uncountab#e. 6e kno4 that the tree has not ceased to :ro4, that e"en no4, as a#4ays, it is 1uttin: $orth ne4 buds, and that the o#d shoots, t4i:s and branches are most o$ them increasin: in si?e and stren:th. ha## the :ro4th sto1 to-day , &t does not seem #ike#y. &t seems more #ike#y that other #imbs and branches undreamed o$ to-day sha## s1rin: $rom the tree, and that the main trunk 4hich $rom mere #i$e :re4 into sensiti"e #i$e, sim1#e consciousness and se#$ consciousness sha## yet 1ass into sti## hi:her $orms o$ #i$e and consciousness. *ootnotes SE89Q As re:ards the absence o$ se#$ consciousness in idiots the examination o$ the inmates o$ a #ar:e idiot asy#um re"ea#ed the $act that the $acu#ty 4as absent in $u##y ninety 1er cent. 0he 1atients examined 4ere near#y a## o"er ten years o$ a:e. +$ course a $e4 o$ them mi:ht attain to se#$ consciousness #ater on. 'ictionaries and 4orks on idiocy [101] de$ine an idiot as Ba human bein: destitute o$ the ordinary menta# 1o4ersB; but it 4ou#d seem that Ba human bein: in 4hom, the usua# a:e bein: 1ast, in conse>uence o$ ata"ism, se#$ consciousness has not been de"e#o1ed,B 4ou#d be more accurate and better. 6hi#e the de$inition [1. EH] o$ imbeci#e 4ou#d be9 BA human bein:, 4ho, thou:h se#$ conscious, is, in conse>uence o$ ata"ism, to a #ar:e extent destitute o$ the ordinary menta# 1o4ers.B SEH9Q *or the menta# status o$ Bushmen see Anderson [1-9, 318, 31H, 317, 33H, 337, 353, 391], 4ho :i"es the $acts $rom actua# obser"ation 4ithout s1ecu#ation or theory; he is a c#ose obser"er and e"ident#y a $aith$u# re1orter. ee a#so some remarkab#e 1a:es by +#i"e chreiner [90-3, E] in 4hich she describes these same Bushmen Jas does AndersonK $rom 1ersona# obser"ation. A#on: 4ith much e#se she states, $or instance, that9 B0hese sma## 1eo1#e had no $ixed socia# or:ani?ation; 4anderin: about in hordes or as so#itary indi"idua#s, 4ithout any sett#ed habitation, they s#e1t at ni:ht under the rocks or in 4i#d-do: ho#es, or they made themse#"es a curious #itt#e 4a## o$ #oose bushes, raised u1 on the side $rom 4hich the 4ind b#e4, and stran:e#y #ike an anima#Cs #air; and this they #e$t a:ain 4hen the mornin: broke. 0hey had no $#ocks or herds and #i"ed on the 4i#d :ame, or 4hen that $ai#ed them, ate snakes, scor1ions, insects or o$$a#, or "isited the $#ocks o$ the %ottentots. 0hey 4ore no c#othin: o$ any kind, and their 4ea1ons 4ere bo4s and arro4s, the strin:s o$ the bo4s bein: made $rom the sine4s o$ 4i#d anima#s, and the arro4s ti11ed 4ith shar1ened bones or $#int stones, 1oisoned 4ith the Luice o$ a bu#b or di11ed in the body o$ a 1oisonous cater1i##ar9 and these $ormed their on#y 1ro1erty. 0hey had no marria:e ceremony and no 1ermanent sex re#ations, any man or 4oman cohabitin: durin: 1#easure; materna# $ee#in: 4as at its #o4est ebb, mothers readi#y $orsakin: their youn: or dis1osin: o$ them $or a tri$#e; and 1aterna# $ee#in: 4as non-existent. 0heir #an:ua:e is said by those 4ho ha"e c#ose#y studied it to be so im1er$ect that the c#ear ex1ression o$ e"en the "ery sim1#est ideas is di$$icu#t. 0hey ha"e no 4ord $or 4i$e, $or marria:e, $or nation9 and their minds a11ear to be in the same sim1#e condition as their #an:ua:e. 0he com1#ex menta# o1erations necessary $or the maintenance o$ #i$e under ci"i#i?ed conditions they ha"e a11arent#y no 1o4er o$ 1er$ormin:; no member o$ the race has in any kno4n instance been tau:ht to read or 4rite, nor to :ras1 re#i:ious conce1tions c#ear#y, thou:h :reat e$$orts ha"e been made to instruct them.B &t seems im1ossib#e to be#ie"e that as a race these creatures are se#$ conscious. SEH9R 6a#kin: erect. &$ the "ie4 here taken o$ menta#, and human, e"o#ution shou#d be acce1ted it

4ou#d thro4 some #i:ht on our remote 1ast. +ne coro##ary $rom it 4ou#d be that our ancestors 4a#ked erect $or hundreds o$ thousands o$ years be$ore they became se#$ conscious--that is, be$ore they became men and be:an to s1eak. 0he a:e at 4hich in$ants be:in to 4a#k is Jmenta##yK the a:e o$ the do: and the a1e. *rom $i$teen or ei:hteen months to three years o$ a:e the chi#d 1asses throu:h the menta# strata 4hich #ie bet4een these anima#s and se#$ consciousness. 'urin: that time the chi#dCs rece1tua# inte##i:ence becomes more and more 1er$ect, the rece1ts themse#"es become more and more com1#ex, nearer and nearer to conce1ts, unti# these #ast are actua##y $ormed and se#$ consciousness is estab#ished. &t 4ou#d seem that somethin: #ike a ha#$ mi##ion o$ years o$ e"o#ution must ha"e e#a1sed bet4een the status o$ the hi:hest anthro1oid a1es and that o$ man. .erha1s this may be a com$ortin: re$#ection to those 1eo1#e 4ho do not; #ike the idea o$ ha"in: descended $rom some imian $orm. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 5. 'e"o#ution. As in the e"o#ution o$ an indi"idua# tree some branches $#ourish 4hi#e others $ai#; as in a $orest some trees :ro4 ta## and stretch out 4ide branches 4hi#e others are stunted and die out; as in the on4ard and u14ard 1ro:ress o$ any s1ecies some indi"idua#s are in ad"ance o$ the main body 4hi#e others #a: behind; so in the $or4ard march o$ the co##ecti"e human mind across the centuries some indi"idua# minds are in the "an o$ the :reat army, 4hi#e in the rear o$ the co#umn sta::er and $a## "ast numbers o$ de$ecti"e s1ecimens. &n any race the stabi#ity o$ any $acu#ty is in 1ro1ortion to the a:e o$ the $acu#ty in the race. 0hat is, a com1arati"e#y ne4 $acu#ty is more subLect to #a1se, absence, aberration, to 4hat is ca##ed disease, and is more #iab#e to be #ost, than an o#der $acu#ty. 0o many this 1ro1osition 4i## seem a truism. &$ an or:an or $acu#ty has been inherited in a race $or, say, a mi##ion :enerations, it seems, a 1riori, certain that it is more #ike#y to be inherited by a [1. FE] :i"en indi"idua# o$ that race than is an or:an or $acu#ty 4hich ori:inated, say, three :enerations back. A case in 1oint is 4hat is ca##ed :enius. Genius consists in the 1ossession o$ a ne4 $acu#ty or ne4 $acu#ties, or in an increased de"e#o1ment o$ an o#d $acu#ty or o#d $acu#ties. 0his bein: the case, it seems to Ga#ton [93] necessary to 4rite a :ood si?ed "o#ume to 1ro"e that it is hereditary. o $ar 4as that $rom bein: an ob"ious $act that e"en yet the heredity o$ :enius is $ar $rom bein: uni"ersa##y acce1ted. But no one e"er 4rote a book to 1ro"e that either si:ht, hearin:, or se#$ consciousness is hereditary, because e"ery one Je"en the most i:norantK kno4s 4ithout any ar:ument that they are so. +n the 1oint in >uestion 'ar4in says, s1eakin: o$ horses9 B0he 4ant o$ uni$ormity in the 1arts 4hich, at the time, are under:oin: se#ection chie$#y de1ends on the stren:th o$ the 1rinci1#e o$ re"ersionB [8H9 377]. 0hat is, 1arts or or:ans 4hich are under:oin: chan:e by means o$ se#ection are #iab#e to #ose 4hat has been :ained by re"ertin: to the initia# condition. And a:ain he says9 B&t is a :enera# be#ie$ amon: breeders that characters o$ a## kinds become $ixed by #on: continued inheritanceB [8H9 379]. &n another 1#ace he s1eaks o$ the B$#uctuatin: and, as $ar as 4e can Lud:e, ne"er endin: "ariabi#ity o$ our domestic 1roductions, the 1#asticity o$ their 4ho#e or:ani?ationB [8H9 E7F], and he at, tributes this instabi#ity to the recent chan:es these ha"e under:one under the in$#uence o$ the arti$icia# se#ection to 4hich they ha"e been subLected. And in

sti## another 1#ace 'ar4in s1eaks o$ Bthe extreme "ariabi#ity o$ our domesticated anima#s and cu#ti"ated 1#ants.B But it is scarce#y necessary to carry this ar:ument $urther. Any one 4ho is 4i##in: to :i"e the matter a thou:ht 4i## admit that the shorter time an or:an or $acu#ty has been 1ossessed by a race the more unstab#e must it be in the race, and, conse>uent#y, in the indi"idua#; the more #iab#e 4i## it be to be dro11ed; the more #iab#e to be de$ecti"e; the more #iab#e to "ary; the more #iab#e to be or to become im1er$ect--as 4e say, diseased. And that, 1er contra, the #on:er time an or:an or $acu#ty has existed in any race, the more certain it is to be inherited and the more certain it is to assume a [1. FF] de$inite, ty1ica# character--that is, the more certain it is to be norma#, the more certain it is to a:ree 4ith the norm or ty1e o$ the said or:an or $acu#ty. &n other 4ords, the #ess #ike#y it is to be im1er$ect--4hat 4e ca## de$ecti"e or diseased. 0his bein: a##o4ed, it 4i## readi#y be :ranted9 1st, 0hat the race 4hose e"o#ution is the most ra1id 4i## Jother thin:s bein: e>ua#K ha"e the most breakdo4ns; and, 3d, 0hat in any :i"en race those $unctions 4hose e"o#ution is the most ra1id 4i## be the most subLect to breakdo4ns. &$ these 1rinci1#es be a11#ied to the domesticated anima#s J4hich ha"e, most o$ them, 4ithin the #ast $e4 hundred :enerations, been much di$$erentiated by arti$icia# se#ectionK, they 4i## ex1#ain 4hat has o$ten been #ooked u1on as anoma#ous--name#y, the much :reater #iabi#ity to disease and ear#y death o$ these as com1ared 4ith their 4i#d 1rototy1es. *or that domestic anima#s are more #iab#e to disease and 1remature death than 4i#d, is admitted on a## hands. 0he same 1rinci1#e 4i## ex1#ain a#so ho4 it is that the more hi:h#y bred an anima# is--that is, the more 4ide#y it has been di$$erentiated in #ate :enerations $rom a 1re"ious ty1e--the more #iab#e 4i## it be to disease and 1remature death. 0akin: no4 these :enera# ru#es home to ourse#"es--to the human race--4e $ind them to mean that those or:ans and $unctions 4hich ha"e been the #atest ac>uired 4i## be most o$ten de$ecti"e, absent, abnorma#, diseased. But it is notorious that in ci"i#i?ed man, es1ecia##y in the Aryan race, the $unctions 4hich ha"e under:one most chan:e in the #ast $e4 thousand years are those ca##ed menta#--that :reat :rou1 o$ $unctions Jsensuous, inte##ectua#, mora#K 4hich de1end u1on, s1rin: $rom, the t4o :reat ner"ous systems--the cerebro-s1ina# and the :reat sym1athetic. 0his :reat :rou1 o$ $unctions has :ro4n, ex1anded, 1ut $orth ne4 shoots and t4i:s, and is sti## in the act o$ 1roducin: ne4 $acu#ties, at a rate immeasurab#y :reater than any other 1art o$ the human or:anism. &$ this is so then 4ithin this :reat con:eries o$ $acu#ties it is ine"itab#e that 4e shou#d meet 4ith constant #a1ses, omissions, de$ects, breakdo4ns. C#inica# obser"ation teaches day by day that the abo"e reasonin: [1. F8] is so#id#y :rounded. &t 1resents #a1ses o$ a## de:rees and in un#imited "arieties; #a1ses in sense $unction, such as co#or-b#indness and music dea$ness; #a1ses in the mora# nature, o$ the 4ho#e or a 1art; in the inte##ect, o$ one or se"era# $acu#ties; or #a1ses, more or #ess com1#ete, o$ the 4ho#e inte##ect, as in imbeci#ity and idiocy. But o"er and abo"e a## these #a1ses, and as a necessary accom1animent o$ them, 4e ha"e that ine"itab#e breakin: do4n o$ $unction, once estab#ished in the indi"idua#, 4hich 4e ca## insanity, as distin:uished $rom the "arious $orms and de:rees o$ idiocy. *or it is easy to see that i$ a $unction or $acu#ty be#on:in: to any :i"en s1ecies is #iab#e $or any :enera# cause to be dro11ed in a certain 1ro1ortion o$ the indi"idua#s o$ that s1ecies, it must be a#so #iab#e to become diseased--that is, to break do4n--in cases 4here it is not dro11ed. *or i$ the $acu#ty

in >uestion is by no means a#4ays de"e#o1ed in the indi"idua#--i$ it >uite $re>uent#y $ai#s to a11ear-that must mean that in many other cases in 4hich it does a11ear it 4i## not be $u##y and so#id#y $ormed. 6e cannot ima:ine a Lum1 $rom the tota# non-a11earance o$ a :i"en $unction in certain members o$ a s1ecies to the abso#ute 1er$ection and so#idity o$ the same $unction in the rest o$ the members. 6e kno4 that s1ecies do not :ro4 that 4ay. 6e kno4 that in a race in 4hich 4e ha"e some men se"en $eet hi:h and others on#y $our that 4e sha## $ind, i$ 4e #ook, men o$ a## statures bet4een these extremes. 6e kno4 that in a## cases extremes 1resented by the race are brid:ed J$rom one to the otherK by $u## sets o$ intermediary s1ecimens. +ne man can #i$t a thousand 1ounds, another can #i$t on#y a hundred; but bet4een these are men the #imit o$ 4hose stren:th $i##s u1 the 4ho#e :a1 bet4een the hundred and the thousand 1ounds. +ne man dies o$ o#d a:e at $orty years, another at one hundred and thirty years, and e"ery year and month bet4een $orty years and one hundred and thirty years is the #imit o$ some manCs 1ossib#e #i$e. 0he same #a4 that ho#ds $or the #imit o$ $acu#ties ho#ds a#so $or the so#idity and 1ermanence o$ $acu#ties. 6e kno4 that in some men the inte##ectua# $unctions are so unstab#e that as soon as they are estab#ished they crumb#e do4n-crushed Jas it 4ereK by their o4n 4ei:ht--#ike a [1. FH] bad#y bui#t house, the 4a##s o$ 4hich are not stron: enou:h to sustain the roo$. uch are extreme cases o$ so-ca##ed de"e#o1menta# insanity--cases in 4hich the mind $a##s into ruins as soon as it comes into existence or e"en be$ore it is $u##y $ormed; cases o$ insanity o$ 1uberty and ado#escence, in 4hich nature is bare#y ab#e to $orm or ha#$ $orm a norma# mind and tota##y unab#e to sustain it, the mind, conse>uent#y, runnin: do4n at once back into chaos. 0he ho1e#essness o$ this c#ass o$ cases Jas re:ards reco"eryK is 4e## understood by a## a#ienists, and it is not di$$icu#t to see 4hy such insanities shou#d and must be 1ractica##y incurab#e, since their "ery existence denotes the absence o$ the e#ements necessary to $orm and maintain a norma# human mind in the subLects in >uestion. &n the rea#m o$ insanity, 1ro1er#y so ca##ed--that is, exc#udin: the idiocies--these cases occu1y the extreme 1osition at one end o$ the sca#e, 4hi#e those 1ersons 4ho on#y become maniaca# or me#ancho#ic under the most 1o4er$u# excitin: causes, such as chi#d-birth and o#d a:e, occu1y the other end. 0hat is, 4e ha"e a c#ass in 4hom the mind, 4ithout a touch, crumb#es into ruin as soon as $ormed or e"en be$ore it is $u##y $ormed. 0hen 4e ha"e another c#ass in 4hich the ba#ance o$ the menta# $acu#ties is on#y o"erturned by the rudest shocks, and then on#y tem1orari#y, since the cases to 4hich & re$er reco"er in a $e4 4eeks or months i$ 1#aced under $a"orab#e conditions. But bet4een these extremes the 4ho#e 4ide intermediate s1ace is $i##ed 4ith an in$inite "ariety o$ 1hases o$ insanity, exhibitin: e"ery 1ossib#e condition o$ menta# stabi#ity and instabi#ity bet4een the t4o extremes noticed. But throu:hout the 4ho#e ran:e o$ menta# a#ienation this #a4 ho#ds, name#y9 that the #atest e"o#"ed o$ the menta# $unctions, 4hether inte##ectua# or mora#, su$$er $irst and su$$er most, 4hi#e the ear#iest e"o#"ed o$ the menta# and mora# $unctions su$$er Ji$ at a##K the #atest and the #east. &$ the mind be #ikened to a :ro4in: tree, then it can be said that the #esser onsets o$ insanity shri"e# its #ea"es--1ara#y?e, or 1artia##y 1ara#y?e, their $unctions $or a time, the #ea"es standin: $or the #ater $ormed and more $ra:i#e emotions and conce1ts, and [1. F7] es1ecia##y $or the #ater $ormed combinations o$ these; that dee1er attacks ki## the #ea"es and dama:e the $iner t4i:s; that sti## more 1ro$ound disturbances ki## the $iner t4i:s and inLure the #ar:er; and so on, unti#, in the most 1ro$ound and dee1-rooted insanities, as in the de"e#o1menta# dementias, the tree is #e$t a bare, :hast#y trunk, 4ithout #ea"es or t4i:s and a#most 4ithout branches. And in a## this 1rocess o$ destruction the o#der $ormed $acu#ties, such as 1erce1tion and memory,

desire $or $ood and drink, shrinkin: $rom inLury, and the more basic sense $unctions, endure the #on:est; 4hi#e, as has been said, the #atest e"o#"ed $unctions crumb#e do4n $irst, then the next #atest, and so on. A $act that 4e## i##ustrates the contention that insanity is essentia##y the breakin: do4n o$ menta# $acu#ties 4hich are unstab#e chie$#y because they are recent, and that it rests there$ore u1on an e"o#ution 4hich is modern and sti## in 1ro:ress, is the com1arati"e absence o$ insanity amon: ne:roes. &t has been said that the #ar:e 1ercenta:e o$ insanity in America and !uro1e de1ends direct#y u1on the ra1id e"o#ution in #ate mi##enniums o$ the mind o$ the Aryan 1eo1#e. Aery $e4 4ou#d c#aim that the ne:ro mind is ad"ancin: at anythin: #ike the same rate. As a conse>uence o$ these di$$erent rates o$ 1ro:ression 4e ha"e in the Aryan 1eo1#e o$ America a much hi:her 1ercenta:e o$ insanity than is $ound in the ne:ro race. 6hen the (nited tates census o$ 1770 4as taken it 4as $ound that amon: $orty-three mi##ions o$ 4hite 1eo1#e there 4ere ei:hty-six thousand insane--exact#y one in $i"e hundred--4hi#e amon: six and three->uarter mi##ion ne:roes on#y a #itt#e more than six thousand 4ere insane, 4hich is a 1ro1ortion o$ on#y about one to e#e"en hundred. 'oubt#ess i$ 4e had statistics o$ other back4ard and stationary 1eo1#es a simi#ar state o$ matters 4ou#d be $ound--a## such $acts as 4e ha"e #eadin: to the conc#usion that amon: sa"a:es and semi-sa"a:es there exists com1arati"e#y #itt#e insanity. &n conc#usion the resu#ts arri"ed at in this cha1ter may be summed u1 as $o##o4s9 [1. F9] 1. 0he stabi#ity o$ a $acu#ty in the indi"idua# de1ends u1on its a:e in the race. 0he o#der the $acu#ty the more stab#e it is, and the #ess o#d the #ess stab#e. 3. 0he race 4hose e"o#ution is most ra1id 4i## be the most subLect to breakdo4n. 5. 0hose $unctions in any :i"en race 4hose e"o#utions are the most ra1id 4i## be the most subLect to breakdo4n. E. &n the more 1ro:ressi"e $ami#ies o$ the Aryan race the menta# $acu#ties ha"e $or some mi##enniums #ast 1ast de"e#o1ed 4ith :reat ra1idity. F. &n this race the #ar:e number o$ menta# breakdo4ns, common#y ca##ed insanity, are due to the ra1id and recent e"o#ution o$ those $acu#ties in that race. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 80] [1. 81]

.AR0 &&&.

*R+M !,* 0+ C+ M&C C+/ C&+( /!

&. As the $acu#ties re$erred to in the #ast di"ision o$ this "o#ume, and many more, came into existence in the race, each in its o4n time, 4hen the race 4as ready $or it, #et us assume, as 4e must, that :ro4th, e"o#ution, de"e#o1ment, or 4hate"er 4e choose to ca## it, has Jas thus exem1#i$iedK a#4ays :one on, is :oin: on no4, and Jas $ar as 4e can te##K 4i## a#4ays :o on. &$ 4e are ri:ht in such an assum1tion ne4 $acu#ties 4i## $rom time to time arise in the mind as, in the 1ast, ne4 $acu#ties ha"e arisen. 0his bein: :ranted, #et us assume that 4hat in this book is ca##ed Cosmic Consciousness is such a nascent, such a 4erdende, $acu#ty. And no4 #et us see 4hat 4e kno4 about this ne4 sense, state, $acu#ty, or 4hate"er it may be ca##ed. And, $irst, it may be noted that the ne4 sense does not a11ear by chance in this man or that. &t is necessary $or its a11earance that an exa#ted human 1ersona#ity shou#d exist and su11#y the 1re-conditions $or its birth. &n the :reat cases es1ecia##y is there an exce1tiona# de"e#o1ment o$ some or a## o$ the ordinary human $acu#ties. /ote 1articu#ar#y, since that case is unmistakab#y kno4n to us, the sin:u#ar 1er$ection o$ the inte##ectua# and mora# $acu#ties and o$ the s1ecia# senses in 6a#t 6hitman [1059 FH-H1]. &t is 1robab#e that an a11roximation to this e"o#utionary exce##ence is necessary in a## cases. 0hen certain#y in some, 1robab#y in a##, cases the 1erson has an exce1tiona# 1hysi>ue--exce1tiona# beauty o$ bui#d and carria:e, exce1tiona##y handsome $eatures, exce1tiona# hea#th, exce1tiona# s4eetness o$ tem1er, exce1tiona# ma:netism. [1. 83]

&&. 0he $acu#ty itse#$ has many names, but they ha"e not been understood or reco:ni?ed. &t 4i## be 4e## to :i"e some o$ them here. 0hey 4i## be better understood as 4e ad"ance. !ither Gautama himse#$, or some one o$ his ear#y disci1#es, ca##ed it B/ir"anaB because o$ the BextinctionB o$ certain #o4er menta# $acu#ties Jsuch as the sense o$ sin, $ear o$ death, desire o$ 4ea#th, etc., etc.K 4hich is direct#y incident u1on its birth. 0his subLu:ation o$ the o#d 1ersona#ity a#on: 4ith the birth o$ the ne4 is, in $act, a#most e>ui"a#ent to the annihi#ation o$ the o#d and the creation o$ a ne4 se#$. 0he 4ord /ir"ana is de$ined as Bthe state to 4hich the Buddhist saint is to as1ire as the hi:hest aim and hi:hest :ood.B 2esus ca##ed the ne4 condition Bthe )in:dom o$ GodB or the B)in:dom o$ %ea"en,B because o$ the 1eace and ha11iness 4hich be#on: to it and 4hich are 1erha1s its most characteristic $eatures. .au# ca##ed it BChrist.B %e s1eaks o$ himse#$ as Ba man in Christ,B o$ Bthem that are in Christ.B %e a#so ca##s it Bthe 1iritB and Bthe 1irit o$ God.B A$ter .au# had entered Cosmic Consciousness he kne4 that 2esus had 1ossessed the cosmic sense and that he 4as #i"in: Jas it 4ereK the #i$e o$ 2esus--that another indi"idua#ity, another se#$, #i"ed in him. 0his second se#$ he ca##ed Christ Jthe di"ine#y sent de#i"ererK, identi$yin: it not so much 4ith the man 2esus, as 4ith the de#i"erer 4hich 4as to be sent and 4hich had been sent in his 1erson, 4ho 4as both 2esus Jthe ordinary se#$ conscious manK and Messiah Jthe hera#d and exem1#ar o$ the ne4, hi:her raceK. 0he du1#ex 1ersona#ity o$ men ha"in: cosmic consciousness 4i## a11ear many times as 4e 1roceed and 4i## be seen to be a constant and 1rominent 1henomenon. Mohammed ca##ed the cosmic sense BGabrie#,B and seems to ha"e #ooked u1on it as a distinct#y se1arate 1erson 4ho #i"ed in him and s1oke to him. 'ante ca##ed it BBeatriceB JBMakin: %a11yBK, a name a#most or >uite e>ui"a#ent to B)in:dom o$ %ea"en.B Ba#?ac ca##ed the ne4 man a Bs1ecia#istB and the ne4 condition B 1ecia#ism.B 6hitman ca##ed cosmic consciousness

[1. 85] BMy ou#,B but s1oke o$ it as i$ it 4ere another 1erson; $or instance9 + sou# re1ress#ess, & 4ith thee and thou 4ith me. . . 6e too take shi1 + sou#. . . . 6ith #au:h and many a kiss . . . + sou# thou 1#easest me, & thee. Bacon Jin the onnetsK has treated the cosmic sense so em1hatica##y as a distinct 1erson that the 4or#d $or three hundred years has taken him at his 4ord and has a:reed that the B1ersonB in >uestion J4hate"er his name may ha"e beenK 4as a youn: $riend o$ the 1oetCs= 0o i##ustrate the obLecti$ication o$ this 1ure#y subLecti"e 1henomenon Jthou:h it must be remembered that to the 1erson 4ith cosmic consciousness the terms obLecti"e and subLecti"e #ose their o#d meanin:--and BobLects :rossB and the Bunseen sou#B become BoneBK, it 4i## not be amiss to >uote a 1assa:e [1H59 F] $rom a 1oet 4ho, thou:h he is a case o$ cosmic consciousness, is not inc#uded in the 1resent "o#ume $or the reason that the 1resent 4riter has not been ab#e to obtain the detai#s necessary $or that 1ur1ose. o mused a tra"e#er on the earth#y 1#ane Bein: in himse#$ a ty1e o$ a## mankind. *or as1irations dim at $irst 1ossessed %im on#y, risin: "a:ue#y in his dreams, 0i## in ri1e years his ear#y musin:s chan:ed 0o ins1iration and the #i:ht o$ sou#. 0hen "ision came, and in the #i:ht he sa4 6hat he had ho1ed no4 o1en#y re"ea#ed; And much besides--the inmost sou# o$ thin:s, And BbeautyB as the cro4n o$ #i$e itse#$, &ne$$ab#e, transcendin: morta# $orm; *or robed in #i:ht, no #on:er $antasy, Be$ore his :a?e the true Bidea#B stood, ub#ime#y $air, beyond conce1tion, c#othed &n beauty and di"inest symmetry. -et 1ined he not #ike him o$ ,atmos 4hen &n dreamin: ecstasy, u1on the hi##s Beneath the moon, he sa4 his #o"e un"ei#ed; *or 4e## he kne4 the cro4nin: o$ his #i$e 6as in that "ision and 4ou#d be $u#$i##ed. [1. 8E] /ay, 4as $u#$i##ed, $or hence$orth by his side A radiant bein: stood, his :uidin: #i:ht And 1o#ar star, that as a ma:net he#d %im in the ho#d o$ e"er-durin: #o"e= But ho4 describe this bein: hence$orth his< 6hat 4ords can te## 4hat 4ords transcend, but say 0hat she 4as $air beyond a## human thou:ht< *or 4ho cou#d 1aint those $eatures and that $orm o ex>uisite#y mou#ded that no art

Cou#d reach them, or con"ey in any mode 0he smi#e u1on those rosy #i1s or catch And :i"e the $u## ex1ression o$ those eyes, o 4onder$u#, ha#$ "ei#ed beneath the s4ee1 +$ so$t and cur"in: #ashes, that enhanced Beyond describin: the e$$ect that $#o4ed *rom out the #i>uid de1ths o$ those $u## orbs, 0he $ounts o$ #o"e, so $u## o$ smou#derin: $ire And 1assion, yet so tender and so chaste< %er e"ery mo"ement, too, so 1er$ect, seemed ,ike nature hei:htened by unconscious art, And a## her bearin: :ent#eness itse#$; *or not that maLesty that o"era4es 0hat hi:h, im1erious consciousness o$ 4orth, 0hat makes the #o4#y shrink abashed--4as here, But in its stead 4as a## the 4innin: :race And s4eetness that immorta# ,o"e cou#d add 0o beauti$y its shrine and make thereo$ A $ittin: habitation $or itse#$9 *or bendin: $or4ard 4ith that 4ondrous #ook, o inex1ressib#e, she seemed to say9 B0hou art mine o4n, mine e>ua# and my s1ouse, My com1#ement, 4ithout 4hom & 4ere nou:ht; o in mine eyes thou art more $air than &, *or in thee on#y is my #i$e $u#$i##ed.B 0hen added, in harmonious "oice, a#oud9 B0hou #on: hast thou:ht u1on #i$eCs mystery, &ts "ast, eterna##y recurrin: rounds +$ rest and rebirth and acti"ity, And sou:ht therein the 1assa:e o$ the sou# *rom #i:ht to dark, $rom dark to #i:ht a:ain. Come then 4ith me, and 4e 4i## see in 1art 0he #atter in its human 1hase un"ei#ed.B o sayin:, 4ith her 1resence she endo4ed %im 4ith ne4 senses, $acu#ties and 1o4ers, 0hat $ar sur1assed the #imits o$ the o#d. [1. 8F]

&&&. &t has a#ready been incidenta##y mentioned that a race enterin: u1on the 1ossession o$ a ne4 $acu#ty, es1ecia##y i$ this be in the #ine o$ the direct ascent o$ the race, as is certain#y the case 4ith cosmic consciousness, the ne4 $acu#ty 4i## necessari#y be ac>uired at $irst not on#y by the best s1ecimens o$ the race but a#so 4hen these are at their best--that is, at $u## maturity and be$ore the dec#ine incident to a:e has set in. 6hat, no4, are the $acts in this re:ard as to the comin: o$ the cosmic sense< 0hey may be summari?ed in a $e4 4ords as $o##o4s9 +$ thirty-$our cases, in 4hich i##umination 4as instantaneous and the 1eriod at 4hich it occurred 4as 4ith some de:ree o$ certainty kno4n, the a:e

at 4hich the 1erson 1assed into cosmic consciousness 4as in one instance t4enty-$our years; in three, thirty years; in t4o, thirty-one years; in t4o, thirty-one and a ha#$ years; in three, thirty-t4o years; in one, thirty-three years; in t4o, thirty-$our years; in ei:ht, thirty-$i"e years; in t4o, thirtysix years; in t4o, thirty-se"en years; in t4o, thirty-ei:ht years; in three, thirty-nine years; in one, $orty years; in one, $orty-nine years, and, in one, $i$ty-$our years. !"idence 4i## be :i"en as the cases are treated indi"idua##y, and the a:e o$ each 1erson at i##umination 4i## be :i"en be#o4 in a tabu#ar statement, a#on: 4ith other $acts.

&A. Cosmic Consciousness, then, a11ears in indi"idua#s most#y o$ the ma#e sex, 4ho are other4ise hi:h#y de"e#o1ed--men o$ :ood inte##ect, o$ hi:h mora# >ua#ities, o$ su1erior 1hysi>ue. &t a11ears at about that time o$ #i$e 4hen the or:anism is at its hi:h 4atermark o$ e$$iciency, at the a:e o$ thirty to $orty years. &t must ha"e been that the immediate 1recursor o$ Cosmic Consciousness-- e#$ Consciousness--a#so a11eared at $irst in mid-#i$e, here and there, in iso#ated cases, in the most ad"anced s1ecimens o$ the race, becomin: more and more near#y uni"ersa# Jas [1. 88] the race :re4 u1 to itK, mani$estin: itse#$ at an ear#ier and ear#ier a:e, unti# Jas 4e seeK it dec#ares itse#$ no4 in e"ery $air#y constituted indi"idua#, at about the a:e o$ three years. Ana#o:y, then, 4ou#d #ead us to be#ie"e that the ste1 in 1romotion 4hich is the subLect o$ this "o#ume a#so a4aits the 4ho#e race--that a time 4i## come 4hen to be 4ithout the $acu#ty in >uestion 4i## be a mark o$ in$eriority 1ara##e# to the absence at 1resent o$ the mora# nature. 0he 1resum1tion seems to be that the ne4 sense 4i## become more and more common and sho4 itse#$ ear#ier in #i$e, unti# a$ter many :enerations it 4i## a11ear in each norma# indi"idua# at the a:e o$ 1uberty or e"en ear#ier; then :o on becomin: sti## more uni"ersa#, and a11earin: at a sti## ear#ier a:e, unti#, a$ter many thousands o$ :enerations, it sho4s itse#$ immediate#y a$ter in$ancy in near#y e"ery member o$ the race.

A. &t must be c#ear#y understood that a## cases o$ Cosmic Consciousness are not on the same 1#ane. +r, i$ 4e s1eak o$ im1#e Consciousness, e#$ Consciousness and Cosmic Consciousness as each occu1yin: a 1#ane, then, as the ran:e o$ e#$ Consciousness on its 1#ane J4here one man may be an Aristot#e, a Caesar, a /e4ton, or a Comte, 4hi#e his nei:hbor on the next street may be inte##ectua##y and mora##y, to a## a11earance, #itt#e i$ at a## abo"e the anima# in his stab#eK is $ar :reater than the ran:e o$ im1#e Consciousness in any :i"en s1ecies on its 1#ane, so 4e must su11ose that the ran:e o$ Cosmic Consciousness J:i"en mi##ions o$ cases, as on the other 1#anesK is :reater than that o$ e#$ Consciousness, and it 1robab#y is in $act "ery much :reater both in kind and de:ree9 that is to say, :i"en a 4or#d 1eo1#ed 4ith men ha"in: Cosmic Consciousness, they 4ou#d "ary both in the 4ay o$ :reater and #ess inte##ectua# abi#ity, and :reater and #ess mora# and s1iritua# e#e"ation, and a#so in the 4ay o$ "ariety o$ character, more than 4ou#d the inhabitants o$ a 1#anet on the 1#ane o$ e#$ Consciousness. 6ithin the 1#ane o$ Cosmic Consciousness one man sha## be a :od 4hi#e another sha## not be, to casua# obser"ation,

[1. 8H] #i$ted so "ery much abo"e ordinary humanity, ho4e"er much his in4ard #i$e may be exa#ted, stren:thened and 1uri$ied by the ne4 sense. But, as the e#$ Conscious man Jho4e"er de:radedK is in $act a#most in$inite#y abo"e the anima# 4ith mere#y sim1#e consciousness, so any man 1ermanent#y endo4ed 4ith the Cosmic ense 4ou#d be a#most in$inite#y hi:her and nob#er than any man 4ho is e#$ Conscious mere#y. And not on#y so, but the man 4ho has had the Cosmic ense $or e"en a $e4 moments on#y 4i## 1robab#y ne"er a:ain descend to the s1iritua# #e"e# o$ the mere#y se#$ conscious man, but t4enty, thirty or $orty years a$ter4ards he 4i## sti## $ee# 4ithin him the 1uri$yin:, stren:thenin: and exa#tin: e$$ect o$ that di"ine i##umination, and many o$ those about him 4i## reco:ni?e that his s1iritua# stature is abo"e that o$ the a"era:e man.

A&. 0he hy1othesis ado1ted by the 1resent 4riter re>uires that cases o$ cosmic consciousness shou#d become more numerous $rom a:e to a:e, and not on#y so but that they shou#d become more 1er$ect, more 1ronounced. 6hat are the $acts< .uttin: aside minor cases, such as must ha"e a11eared and been $or:otten by hundreds in the #ast $e4 mi##enniums, o$ those :i"en abo"e at #east thirteen are so :reat that they can ne"er $ade $rom human memory--name#y9 Gautama, 2esus, .au#, .#otinus, Mohammed, 'ante, ,as Casas, 2ohn -e1es, *rancis Bacon, 2acob Behmen, 6i##iam B#ake, Ba#?ac, 6a#t 6hitman. *rom Gautama to 'ante 4e count ei:hteen hundred years, 4ithin 4hich 1eriod 4e ha"e $i"e cases. A:ain $rom 'ante to the 1resent day 4e count six hundred years, in 4hich 4e ha"e ei:ht cases. 0hat is to say, 4hi#e in the ear#ier 1eriod there 4as one case to e"ery three hundred and sixty years, in the #ater there 4as a case to each se"enty-$i"e years. &n other 4ords, cosmic consciousness has been E.7 times more $re>uent durin: the #atter 1eriod than it 4as durin: the $ormer. And be$ore the time o$ Gautama< 0here 4ere 1robab#y no, or $e4 and im1er$ect#y de"e#o1ed, cases. [1. 87] 6e kno4 that at 1resent there are many o$ 4hat may be ca##ed #esser cases, but the number o$ these cannot be com1ared 4ith the number o$ simi#ar cases in the 1ast, $or the reason that the #atter are #ost. &t must a#so be remembered that the thirteen B:reat casesB :i"en abo"e are on#y 1erha1s a sma## $raction o$ cases Lust as :reat 4hich ha"e occurred since the time o$ Gautama, $or 1rob. ab#y on#y a sma## 1ro1ortion o$ the B:reat casesB undertake and carry throu:h 4ork 4hich ensures them remembrance. %o4 easi#y mi:ht the memory e"en o$ 2esus ha"e been ob#iterated $rom the minds o$ his contem1oraries and $o##o4ers a#most be$ore it 4as born. Many to-day think that, a## e#se :ranted, i$ he had not been immediate#y $o##o4ed by .au#, his 4ork and name 4ou#d ha"e ex1ired to:ether a#most 4ith the :eneration that heard him s1eak. o true is this that so ab#e a man as Au:uste Comte considers t. .au# B#e "rai $ondateur du Catho#icismeB J4hich in this connection is synonymous 4ith BChristianismeBK [8F95F8], :i"es him the ei:hth month in the BCa#endrier .ositi"isteB [8F9 553], and does not e"en a4ard a day to 2esus, so #itt#e 1art did this #atter seem to him to ha"e 1#ayed in the e"o#ution o$ re#i:ion and o$ the race. And e"en o$ those 4ho 4rite, the 4ork and memory must ha"e o$ten died and been #ost. +$ one o$ the :reatest o$ these it may be said that had the :reat $ire occurred on#y a $e4 years ear#ier it mi:ht 1ossib#y ha"e destroyed e"ery co1y o$ the 1835 $o#io and de1ri"ed the 4or#d $ore"er o$ the B hakes1eareB drama. !ither the s1oken or 4ritten 4ork o$ these men can on#y, in the nature o$

thin:s, be a11reciated by a se#ect $e4 o$ their contem1oraries and is in a#most e"ery case exceedin:#y #iab#e to be $or:otten. 0hat this is as true to-day as in the day o$ Gautama no one can doubt 4ho has c#ose#y $o##o4ed the career o$ 6a#t 6hitman. !"en in his case the 4ritten 4ord 4ou#d a#most certain#y ha"e been #ost i$ he had died Jas he easi#y mi:htK $rom accident or disease durin: the 4ar, e"en a#thou:h at that time three editions o$ the B,ea"esB had been 1rinted. %e himse#$ did not consider his messa:e secure $rom extinction e"en a#most do4n to the time o$ [1. 89] his death, a#thou:h he had #abored unremittin:#y $or thirty-$i"e years at the 1#antin: o$ it. 0hen as to the re#ati"e :reatness o$ ancient and modern cases. 0he Lud:ment o$ the 4or#d at #ar:e must necessari#y be a:ainst the #atter, because the time re>uired to arri"e at an a11reciation o$ them has not e#a1sed. And 4hat is reason and so-ca##ed common sense 4orth in such a >uestion as this, any4ay $ As Aictor %u:o says o$ ,es Genies9 BChoisir entre ces hommes, 1re$erer #Cun a #Cautre, indi>uer du doi:t #e 1remier 1armi ces 1remiers, ce#a ne se 1eutB [989H3-5]. 6hat #i"in: man, indeed, is ab#e to say, time enou:h ha"in: sure#y :one by, 4ho 4as the :reater, Gautama or 2esus $ And i$ 4e cannot decide bet4een these t4o, sti## #ess can 4e bet4een either o$ them and, $or instance, 6hitman. Many be#ie"e to-day that the #ast named 4as the :reatest s1iritua# $orce yet 1roduced by the race-4hich 4ou#d mean that he is the :reatest case o$ cosmic consciousness to date. But the ba#ance o$ o1inion 4ou#d be, o$ course, thousands to one a"erse to this contention.

A&&. 6hi#e its true nature has been Jand necessari#y soK entire#y una11rehended, the $act o$ cosmic consciousness has been #on: reco:ni?ed both in the !astern and 6estern 6or#ds, and the :reat maLority o$ ci"i#i?ed men and 4omen in a## countries to-day bo4 do4n be$ore teachers 4ho 1ossessed the cosmic sense, and not on#y so but because they 1ossessed the cosmic sense. And not on#y does the 4or#d at #ar:e #ook u1 4ith re"erence to these men, but 1erha1s it 4ou#d be nothin: more than the sim1#e truth to say that a## unins1ired teachers deri"e the #essons 4hich they transmit direct#y or indirect#y $rom the $e4 4ho ha"e been i##umined.

A&&&. &t seems that in e"ery, or near#y e"ery, man 4ho enters into cosmic consciousness a11rehension is at $irst more or #ess excited, [1. H0] the 1erson doubtin: 4hether the ne4 sense may not be a sym1tom or $orm o$ insanity. Mohammed 4as :reat#y a#armed. & think it is c#ear that .au# 4as, and others to be mentioned $urther on 4ere simi#ar#y a$$ected. 0he $irst thin: each 1erson asks himse#$ u1on ex1eriencin: the ne4 sense is9 'oes 4hat & see and $ee# re1resent rea#ity or am & su$$erin: $rom a de#usion< 0he $act that the ne4 ex1erience seems

e"en more rea# than the o#d teachin:s o$ sim1#e and se#$ consciousness does not at $irst $u##y reassure him, because he 1robab#y kno4s that de#usions, 4hen 1resent, 1ossess the mind Lust as $irm#y as do actua# $acts. 0rue or not true, each 1erson 4ho has the ex1erience in >uestion e"entua##y, 1er$orce, be#ie"es in its teachin:s, acce1tin: them as abso#ute#y as any other teachin:s 4hatsoe"er. 0his, ho4e"er, 4ou#d not 1ro"e them true, since the same mi:ht be said o$ the de#usions o$ the insane. %o4, then, sha## 4e kno4 that this is a ne4 sense, re"ea#in: $act, and not a $orm o$ insanity, 1#un:in: its subLect into de#usion< &n the $irst 1#ace, the tendencies o$ the condition in >uestion are entire#y un#ike, e"en o11osite to, those o$ menta# a#ienation, these #ast bein: distinct#y amora# or e"en immora#, 4hi#e the $ormer are mora# in a "ery hi:h de:ree. &n the second 1#ace, 4hi#e in a## $orms o$ insanity se#$-restraint--inhibition--is :reat#y reduced, sometimes e"en abo#ished, in cosmic consciousness it is enormous#y increased. 0he abso#ute 1roo$ o$ this #ast statement can be $ound in the #i"es o$ the men here cited as exam1#es. &n the third 1#ace J4hate"er the sco$$ers o$ re#i:ion may sayK it is certain that modern ci"i#i?ation Js1eakin: broad#yK rests Jas a#ready saidK "ery #ar:e#y on the teachin:s o$ the ne4 sense. 0he masters are tau:ht by it and the rest o$ the 4or#d by them throu:h their books, $o##o4ers and disci1#es, so that i$ 4hat is here ca##ed cosmic consciousness is a $orm o$ insanity, 4e are con$ronted by the terrib#e $act J4ere it not an absurdityK that our ci"i#i?ation, inc#udin: a## our hi:hest re#i:ions, rests on de#usion. But Jin the $ourth 1#aceK, $ar $rom :rantin:, or $or a moment entertainin:, such an a4$u# a#ternati"e, it can be maintained that 4e ha"e the [1. H1] same e"idence o$ the obLecti"e rea#ity 4hich corres1onds to this $acu#ty that 4e ha"e o$ the rea#ity 4hich ta##ies any other sense or $acu#ty 4hate"er. i:ht, $or instance9 -ou kno4 that the tree standin: there, across the $ie#d, ha#$ a mi#e a4ay, is rea# and not an ha##ucination, because a## other 1ersons ha"in: the sense o$ si:ht to 4hom you ha"e s1oken about it a#so see it, 4hi#e i$ it 4ere an ha##ucination it 4ou#d be "isib#e to no one but yourse#$. By the same method o$ reasonin: do 4e estab#ish the rea#ity o$ the obLecti"e uni"erse ta##yin: cosmic consciousness. !ach 1erson 4ho has the $acu#ty is made a4are by it o$ essentia##y the same $act or $acts. &$ three men #ooked at the tree and 4ere asked ha#$ an hour a$ter4ards to dra4 or describe it the three dra$ts or descri1tions 4ou#d not ta##y in detai#, but in :enera# out#ine 4ou#d corres1ond. 2ust in the same 4ay do the re1orts o$ those 4ho ha"e had cosmic consciousness corres1ond in a## essentia#s, thou:h in detai# they doubt#ess more or #ess di"er:e Jbut these di"er:ences are $u##y as much in our misunderstandin: o$ the re1orts as in the re1orts themse#"esK. o there is no instance o$ a 1erson 4ho has been i##umined denyin: or dis1utin: the teachin: o$ another 4ho has 1assed throu:h the same ex1erience. .au#, ho4e"er #itt#e dis1osed by his 1re1ossessions to acce1t them, as soon as he attained to the cosmic sense sa4 that the teachin:s o$ 2esus 4ere true. Mohammed acce1ted 2esus as not on#y the :reatest o$ the 1ro1hets, but as standin: on a 1#ane distinct#y abo"e that u1on 4hich stood Adam, /oah, Moses and the rest. %e says9 BAnd 4e sent /oah and Abraham and 1#aced in their seed 1ro1hecy and the book; and some o$ them are :uided, thou:h many o$ them are 4orkers o$ abomination= 0hen 4e $o##o4ed u1 their $ootste1s 4ith our a1ost#es; and 4e $o##o4ed them u1 4ith 2esus the son o$ Mary; and 4e :a"e him the :os1e#; and 4e 1#aced in the hearts o$ those 4ho $o##o4ed him kindness and com1assionB [1F59 389]. And .a#mer testi$ies9 BMohammed re:ards our ,ord 4ith 1articu#ar "eneration, and e"en :oes so $ar as to ca## him the C 1iritC and C6ordC o$ God, the CMessiahCB [1F39 F1]. 6a#t 6hitman acce1ts the teachin:s o$ Buddha, 2esus, .au#, Mohammed, es1ecia##y o$ 2esus, o$ 4hom he kne4 the most. As he says9 BAcce1tin: [1. H3]

the :os1e#s, acce1tin: him that 4as cruci$ied, kno4in: assured#y that he is di"ineB [195989]. And i$, as 6hitman once 4ished9 B0he :reat masters mi:ht return and study meB [1959 30], nothin: is more certain than that they 4ou#d each and a## acce1t him as Ba brother o$ the radiant summit.B o a## the men kno4n to the 1resent 4riter 4ho ha"e been Jin :reater or #ess de:reeK i##umined, a:ree in a## essentia#s 4ith one another, and 4ith a## 1ast teachers 4ho ha"e been so. A#so, it seems that a## men, $ree $rom 1reLudice, 4ho kno4 somethin: o$ more than one re#i:ion, reco:ni?e, as does ir !d4in Arno#d, that the :reat $aiths are B isters,B or, as Arthur ,i##ie says, that BBuddha and Christ tau:ht much the same doctrineB [1109 7].

&I. As has been either said or im1#ied a#ready, in order that a man may enter into Cosmic Consciousness he must be#on: Jso to s1eakK to the to1 #ayer o$ the 4or#d o$ e#$ Consciousness. /ot that he need ha"e an extraordinary inte##ect Jthis $acu#ty is rated, usua##y $ar abo"e its rea# "a#ue and does not seem near#y so im1ortant, $rom this 1oint o$ "ie4, as do some othersK thou:h he must not be de$icient in this res1ect, either. %e must ha"e a :ood 1hysi>ue, :ood hea#th, but abo"e a## he must ha"e an exa#ted mora# nature, stron: sym1athies, a 4arm heart, coura:e, stron: and earnest re#i:ious $ee#in:. A## these bein: :ranted, and the man ha"in: reached the a:e necessary to brin: him to the to1 o$ the se#$ conscious menta# stratum, some day he enters Cosmic Consciousness. 6hat is his ex1erience< 'etai#s must be :i"en 4ith di$$idence, as they are on#y kno4n to the 4riter in a $e4 cases, and doubt#ess the 1henomena are "aried and di"erse. 6hat is said here, ho4e"er, may be de1ended on as $ar as it :oes. &t is true o$ certain cases, and certain#y touches u1on the $u## truth in certain other cases, so that it may be #ooked u1on as bein: 1ro"isiona##y correct. a. 0he 1erson, sudden#y, 4ithout 4arnin:, has a sense o$ bein: immersed in a $#ame, or rose-co#ored c#oud, or 1erha1s rather a sense that the mind is itse#$ $i##ed 4ith such a c#oud o$ ha?e. [1. H5] b. At the same instant he is, as it 4ere, bathed in an emotion o$ Loy, assurance, trium1h, Bsa#"ation.B 0he #ast 4ord is not strict#y correct i$ taken in its ordinary sense, $or the $ee#in:, 4hen $u##y de"e#o1ed, is not that a 1articu#ar act o$ sa#"ation is e$$ected, but that no s1ecia# Bsa#"ationB is needed, the scheme u1on 4hich the 4or#d is bui#t bein: itse#$ su$$icient. &t is this ecstasy, $ar beyond any that be#on:s to the mere#y se#$ conscious #i$e, 4ith 4hich the 1oets, as such, es1ecia##y occu1y themse#"es9 As Gautama, in his discourses, 1reser"ed in the B uttasB; 2esus in the B.arab#esB; .au# in the B!1ist#esB; 'ante at the end o$ the B.ur:atorioB and be:innin: o$ B.aradisoB; B hakes1eareB in the B onnetsB; Ba#?ac in B era1hitaB; 6hitman in the B,ea"esB; !d4ard Car1enter in B0o4ards 'emocracyB; #ea"in: to the sin:ers the 1#easures and 1ains, #o"es and hates, Loys and sorro4s, 1eace and 4ar, #i$e and death, o$ se#$ conscious man; thou:h the 1oets may treat o$ these, too, but $rom the ne4 1oint o$ "ie4, as ex1ressed in the B,ea"esB9 B& 4i## ne"er a:ain mention #o"e or death inside a houseB [1959 HF]--that is, $rom the o#d 1oint o$ "ie4, 4ith the o#d connotations. c. imu#taneous#y or instant#y $o##o4in: the abo"e sense and emotiona# ex1eriences there comes to the 1erson an inte##ectua# i##umination >uite im1ossib#e to describe. ,ike a $#ash there is 1resented to his consciousness a c#ear conce1tion Ja "isionK in out#ine o$ the meanin: and dri$t o$ the uni"erse. %e does not come to be#ie"e mere#y; but he sees and kno4s that the cosmos, 4hich to the se#$ conscious mind seems made u1 o$ dead matter, is in $act $ar other4ise--is in "ery truth a #i"in: 1resence. %e sees that instead o$ men bein:, as it 4ere, 1atches o$ #i$e scattered throu:h an in$inite sea o$ non-#i"in: substance, they are in rea#ity s1ecks o$ re#ati"e death in an in$inite ocean o$ #i$e. %e sees that the #i$e 4hich is in man is eterna#, as a## #i$e is eterna#; that the sou# o$ man is as

immorta# as God is; that the uni"erse is so bui#t and ordered that 4ithout any 1erad"enture a## thin:s 4ork to:ether $or the :ood o$ each and a##; that the $oundation 1rinci1#e o$ the 4or#d is 4hat 4e ca## #o"e, and that the ha11iness o$ e"ery indi"idua# is in the #on: run abso#ute#y certain. 0he 1erson 4ho 1asses throu:h this [1. HE] ex1erience 4i## #earn in the $e4 minutes, or e"en moments, o$ its continuance more than in months or years o$ study, and he 4i## #earn much that no study e"er tau:ht or can teach. !s1ecia##y does he obtain such a conce1tion o$ 0%! 6%+,!, or at #east o$ an immense 6%+,!, as d4ar$s a## conce1tion, ima:ination or s1ecu#ation, s1rin:in: $rom and be#on:in: to ordinary se#$ consciousness, such a conce1tion as makes the o#d attem1ts to menta##y :ras1 the uni"erse and its meanin: 1etty and e"en ridicu#ous. 0his a4akenin: o$ the inte##ect has been 4e## described by a 4riter u1on 2acob Behmen in these 4ords9 B0he mysteries o$ 4hich he discoursed 4ere not re1orted to him, he B!%!,' them. %e sa4 the root o$ a## mysteries, the (/GR(/' or (RGR(/', 4hence issue a## contrasts and discordant 1rinci1#es, hardness and so$tness, se"erity and mi#dness, s4eet and bitter, #o"e and sorro4, hea"en and he##. 0hese he A6 in their ori:in; these he attem1ted to describe in their issue and to reconci#e in their eterna# resu#ts. %e sa4 into the bein: o$ God; 4hence the birth or :oin: $orth o$ the di"ine mani$estation. /ature #ay un"ei#ed to him--he 4as at home in the heart o$ thin:s. %is o4n book, 4hich he himse#$ 4as Jso 6hitman9 C0his is no book; 4ho touches this touches a manCK [1959 573], the microcosm o$ man, 4ith his three$o#d #i$e, 4as 1atent to his "isionB [H99 7F3]. d. A#on: 4ith mora# e#e"ation and inte##ectua# i##umination comes 4hat must be ca##ed, $or 4ant o$ a better term, a sense o$ immorta#ity. 0his is not an inte##ectua# con"iction, such as comes 4ith the so#ution o$ a 1rob#em, nor is it an ex1erience such as #earnin: somethin: unkno4n be$ore. &t is $ar more sim1#e and e#ementary, and cou#d better be com1ared to that certainty o$ distinct indi"idua#ity, 1ossessed by each one, 4hich comes 4ith and be#on:s to se#$ consciousness. e. 6ith i##umination the $ear o$ death 4hich haunts so many men and 4omen at times a## their #i"es $a##s o$$ #ike an o#d c#oak--not, ho4e"er, as a resu#t o$ reasonin:--it sim1#y "anishes. $. 0he same may be said o$ the sense o$ sin. &t is not that the 1erson esca1es $rom sin; but he no #on:er sees that there is any sin in the 4or#d $rom 4hich to esca1e. [1. HF] :. 0he instantaneousness o$ the i##umination is one o$ its most strikin: $eatures. &t can be com1ared 4ith nothin: so 4e## as 4ith a da??#in: $#ash o$ #i:htnin: in a dark ni:ht, brin:in: the #andsca1e 4hich had been hidden into c#ear "ie4. h. 0he 1re"ious character o$ the man 4ho enters the ne4 #i$e is an im1ortant e#ement in the case. i. o is the a:e at 4hich i##umination occurs. hou#d 4e hear o$ a case o$ cosmic consciousness occurrin: at t4enty, $or instance, 4e shou#d at $irst doubt the truth o$ the account, and i$ $orced to be#ie"e it 4e shou#d ex1ect the man Ji$ he #i"edK to 1ro"e himse#$, in some 4ay, a "eritab#e s1iritua# :iant. L. 0he added charm to the 1ersona#ity o$ the 1erson 4ho attains to cosmic consciousness is a#4ays, it is be#ie"ed, a $eature in the case.

k. 0here seems to the 4riter to be su$$icient e"idence that, 4ith cosmic consciousness, 4hi#e it is actua##y 1resent, and #astin: J:radua##y 1assin: a4ayK a short time therea$ter, a chan:e takes 1#ace in the a11earance o$ the subLect o$ i##umination. 0his chan:e is simi#ar to that caused in a 1ersonCs a11earance by :reat Loy, but at times Jthat is, in 1ronounced casesK it seems to be much more marked than that. &n these :reat cases in 4hich i##umination is intense the chan:e in >uestion is a#so intense and may amount to a "eritab#e Btrans$i:uration.B 'ante says that he 4as Btranshumani?ed into a God.B 0here seems to be a stron: 1robabi#ity that cou#d he ha"e been seen at that moment he 4ou#d ha"e exhibited 4hat cou#d on#y ha"e been ca##ed Btrans$i:uration.B &n subse>uent cha1ters o$ this book se"era# cases 4i## be :i"en in 4hich the chan:e in >uestion, more or #ess stron:#y marked, occurred.

I. 0he 1assa:e $rom se#$ to cosmic consciousness, considered $rom the 1oint o$ "ie4 o$ the inte##ect, seems to be a 1henomenon strict#y 1ara##e# to the 1assa:e $rom sim1#e to se#$ consciousness. As in the #atter, so in the $ormer, there are t4o chie$ e#ements9 [1. H8] a. Added consciousness; b. Added $acu#ty.

a. 6hen an or:anism 4hich 1ossesses sim1#e consciousness on#y, attains to se#$ consciousness, it becomes a4are $or the $irst time that it is a se1arate creature, or se#$ existin: in a 4or#d 4hich is a1art $rom it. 0hat is, the oncomin: o$ the ne4 $acu#ty instructs it 4ithout any ne4 ex1erience or 1rocess o$ #earnin:. b. &t, at the same time, ac>uires enormous#y increased 1o4ers o$ accumu#atin: kno4#ed:e and o$ initiatin: action.

o 4hen a 1erson 4ho 4as se#$ conscious on#y, enters into cosmic consciousness-a. %e kno4s 4ithout #earnin: J$rom the mere $act o$ i##uminationK certain thin:s, as, $or instance9 J1K that the uni"erse is not a dead machine but a #i"in: 1resence; J3K that in its essence and tendency it is in$inite#y :ood; J5K that indi"idua# existence is continuous beyond 4hat is ca##ed death. At the same time9 b. %e takes on enormous#y :reater ca1acity both $or #earnin: and initiatin:.

I&. 0he 1ara##e# ho#ds a#so $rom the 1oint o$ "ie4 o$ the mora# nature. *or the anima# that has sim1#e

consciousness mere#y cannot 1ossib#y kno4 anythin: o$ the 1ure de#i:ht in sim1#y #i"in: that is 1ossessed Jat #east 1art o$ the timeK by e"ery hea#thy, 4e##-constituted youn: or midd#e-a:ed man or 4oman. BCannot 1ossib#y,B $or this $ee#in: de1ends on se#$ consciousness and 4ithout that can ha"e no existence. 0he horse or do: enLoys #i$e 4hi#e ex1eriencin: an a:reeab#e sensation or 4hen stimu#ated by an a:reeab#e acti"ity Jrea##y the same thin:K, but cannot rea#i?e that e"eryday ca#m in the enLoyment o$ #i$e, inde1endent o$ the senses, and o$ out4ard thin:s, 4hich be#on:s to the mora# nature Jthe basic $act, indeed, o$ the 1ositi"e side o$ thisK, startin:, as may be tru#y said, $rom the centra# 4e##-s1rin: o$ the #i$e o$ the or:anism [1. HH] [1ara:ra1h continues] Jthe sense o$ bien-etre--B4e##-bein:BK that be#on:s to man as man and is in truth one o$ his most "a#ued herita:es. 0his constitutes a 1#ain or 1#ateau, in the re:ion o$ the mora# nature, u1on 4hich the sentient creature ste1s 4hen 1assin:, or as it 1asses, $rom sim1#e to se#$ consciousness. Corres1ondin: 4ith this mora# ascent and 4ith those ste1s, abo"e noted, taken by the inte##ect $rom sim1#e to se#$, and $rom se#$ to cosmic consciousness, is the mora# ascent that be#on:s to the 1assa:e $rom se#$ to cosmic consciousness. 0his can on#y be rea#i?ed, there$ore on#y described, by those 4ho ha"e 1assed throu:h the ex1erience. 6hat do they say about it< 6e##, read 4hat Gautama and the i##uminati o$ the Buddhists te## us o$ /ir"ana; name#y, that it is the Bhi:hest ha11inessB [1F899]. ays the unkno4n, but un>uestionab#y i##umined 4riter, in the 9 B0he de"otee, 4hose ha11iness is 4ithin himse#$, and 4hose #i:ht [o$ kno4#ed:e] a#so is 4ithin himse#$, becomin: one 4ith the Brahman, obtains the Brahmic b#issB [1FE9 88]. /ote the dicta o$ 2esus on the "a#ue o$ the B)in:dom o$ %ea"en,B to 1urchase 4hich a man se##s a## that he has; remember the 4orth that .au# ascribes to BChrist,B and ho4 he 4as cau:ht u1 into the third hea"en; re$#ect on 'anteCs Btranshumani?ationB $rom a man Binto a God,B and on the name he :i"es the cosmic sense9 Beatrice--BMakin: %a11y.B %ere, too, is his distinct statement o$ the Loy that be#on:s to it9 B0hat 4hich & 4as seein: seemed to me a smi#e o$ the uni"erse, $or my inebriation 4as enterin: throu:h the hearin: and throu:h the si:ht. + Loy= + ine$$ab#e :#adness= + #i$e entire o$ #o"e and o$ 1eace= + riches secure 4ithout #on:in:=B [H391H5]. ee 4hat Behmen says on the same subLect9 B!arth#y #an:ua:e is entire#y insu$$icient to describe 4hat there is o$ Loy, ha11iness, and #o"e#iness contained in the inner 4onders o$ God. !"en i$ the eterna# Air:in 1ictures them to our minds, manCs constitution is too co#d and dark to be ab#e to ex1ress e"en a s1ark o$ it in his #an:ua:eB [9H9 7F]. +bser"e !#ukhanamCs o$t-re1eated exc#amation9 B andosiam, andosiam !11othamB--B2oy, a#4ays Loy.B And a:ain !d4ard Car1enterCs BA## sorro4 $inished,B B0he dee1, dee1 ocean o$ Loy 4ithin,B BBein: $i##ed [1. H7] 4ith Loy,B Bsin:in: Loy unendin:.B Abo"e a##, bear in mind the testimony o$ 6a#t 6hitman-testimony un"aryin:, thou:h :i"en in e"er "aryin: #an:ua:e, and u1on a#most e"ery 1a:e o$ the ,ea"es, co"erin: $orty years o$ #i$e9 B& am satis$ied--& see, dance, #au:h, sin:.B B6anderin:, ama?ed at my o4n #i:htness and :#ee.B B+ the Loy o$ my s1irit--it is unca:ed--it darts #ike #i:htnin:.B B& $#oat this caro# 4ith Loy, 4ith Loy to thee, + death.B And that $orecast o$ the $uture taken $rom his o4n heart--that $uture B4hen throu:h these states 4a#k a hundred mi##ions o$ su1erb 1ersonsB--that is, 1ersons 1ossessed o$ the cosmic sense. And $ina##y9 B0he ocean $i##ed 4ith Loy--the atmos1here a## Loy= 2oy, Loy, in $reedom, 4orshi1, #o"e= 2oy in the ecstasy o$ #i$e9 !nou:h to mere#y be= !nou:h to breathe= 2oy, 2oy= A## o"er LoyB [1959 5F7]=

I&&. B6e##,B some one 4i## say, Bi$ these 1eo1#e see and kno4 and $ee# so much, 4hy donCt they come out 4ith it in 1#ain #an:ua:e and :i"e the 4or#d the bene$it o$ it<B 0his is 4hat Bs1eechB said to 6hitman9 B6a#t, you contain enou:h, 4hy donCt you #et it out, then<B [1959 F0]. But he te##s us9 B6hen & undertake to te## the best & $ind & cannot, My ton:ue is ine$$ectua# on its 1i"ots, My breath 4i## not be obedient to its or:ans, & become a dumb manB [1959 1H9]. [1ara:ra1h continues] o .au#, 4hen he 4as Bcau:ht u1 into 1aradise,B heard Buns1eakab#e 4ords.B And 'ante 4as not ab#e to recount the thin:s he sa4 in hea"en. BMy "ision,B he says, B4as :reater than our s1eech, 4hich yie#ds to such a si:htB [H39 313]. And so o$ the rest. 0he $act o$ the matter is not di$$icu#t to understand; it is that s1eech Jas $u##y ex1#ained abo"eK is the ta##y o$ the se#$ conscious inte##ect, can ex1ress that and nothin: but that, does not ta##y and cannot ex1ress the Cosmic ense--or, i$ at a##, on#y in so $ar as this may be trans#ated into terms o$ the se#$ conscious inte##ect. [1. H9]

I&&&. &t 4i## be 4e## to state here J1art#y in reca1itu#ationK $or the bene$it o$ the reader o$ the next t4o 1arts, brie$#y and ex1#icit#y, the marks o$ the Cosmic ense. 0hey are9 a. 0he subLecti"e #i:ht. b. 0he mora# e#e"ation. c. 0he inte##ectua# i##umination. d. 0he sense o$ immorta#ity. e. 0he #oss o$ the $ear o$ death. $. 0he #oss o$ the sense o$ sin. :. 0he suddenness, instantaneousness, o$ the a4akenin:. h. 0he 1re"ious character o$ the man--inte##ectua#, mora# and 1hysica#. i. 0he a:e o$ i##umination. L. 0he added charm to the 1ersona#ity so that men and 4omen are a#4ays J<K stron:#y attracted to the 1erson. k. 0he trans$i:uration o$ the subLect o$ the chan:e as seen by others 4hen the cosmic sense is actua##y 1resent.

I&A. &t must not be su11osed that because a man has cosmic consciousness he is there$ore omniscient or in$a##ib#e. 0he :reatest o$ these men are in a sense in the 1osition, thou:h on a hi:her 1#ane, o$ chi#dren 4ho ha"e Lust become se#$ conscious. 0hese men ha"e Lust reached a ne4 1hase o$ consciousness--ha"e not yet had time or o11ortunity to ex1#oit or master this. 0rue, they ha"e reached a hi:her menta# #e"e#; but on that #e"e# there can and 4i## be com1arati"e 4isdom and com1arati"e $oo#ishness, Lust as there is on the #e"e# o$ sim1#e or o$ se#$ consciousness. As a man 4ith se#$ consciousness may sink in mora#s and inte##i:ence be#o4 the hi:her anima# 4ith sim1#e consciousness mere#y, so 4e may su11ose a man 4ith cosmic consciousness may Jin certain circumstancesK be #itt#e i$ at a## abo"e another 4ho s1ends his #i$e on the [1. 70] 1#ane o$ se#$ consciousness. And it must be sti## more e"ident that, ho4e"er :od#ike the $acu#ty may be, those 4ho $irst ac>uire it, #i"in: in di"erse a:es and countries, 1assin: the years o$ their se#$ conscious #i$e in di$$erent surroundin:s, brou:ht u1 to "ie4 #i$e and the interests o$ #i$e $rom tota##y di$$erent 1oints o$ "ie4, must necessari#y inter1ret some4hat di$$erent#y those thin:s 4hich they see in the ne4 4or#d 4hich they enter. 0he mar"e# is that they a## see the ne4 4or#d $or 4hat it is as c#ear#y as they do. 0he main 1oint is that these men and this ne4 consciousness must not be condemned because neither the men nor the ne4 consciousness are abso#ute. 0hat cou#d not be. *or shou#d man J1assin: u14ard $rom 1#ane to 1#aneK reach an inte##ectua# and mora# 1osition as $ar abo"e that o$ our best men to-day as are those abo"e the a"era:e mo##usk, he 4ou#d be as $ar $rom in$a##ibi#ity and as $ar $rom abso#ute :oodness or abso#ute kno4#ed:e as he is at 1resent. %e 4ou#d ha"e the same as1iration to achie"e a hi:her menta# 1osition that he has to-day, and there 4ou#d be as much room o"er his head $or :ro4th and ame#ioration as e"er there 4as.

IA. As summary and introductory antici1ation o$ the cases that are to $o##o4, a tabu#ar statement o$ those considered as 1robab#y :enuine is here :i"en. A $e4 4ords u1on this may be o$ interest. (1on :#ancin: o"er it the $irst thin: to strike the reader 4i## be the immense 1re1onderance o$ men o"er 4omen amon: those 4ho ha"e had the ne4 $acu#ty. 0he second 4i## be the, at $irst si:ht, curious $act Jto be re$erred to a:ain #aterK that in near#y a## the cases in 4hich the time o$ year is kno4n i##umination occurred bet4een ear#y s1rin: and #ate summer, ha#$ o$ a## the cases occurrin: in or about May and 2une. 0he third 4i## be Jand this $act is interestin: $rom the 1oint o$ "ie4 o$ 1hysio#o:yK that there a11ears to be a :enera# corres1ondence bet4een the a:e at i##umination and the #en:th o$ #i$e o$ the indi"idua#. 0hus the a"era:e a:e at i##umination o$ ocrates, Mohammed, ,as Casas and 2. B. 4as 59 years, and the a"era:e a:e at death 4as HE 1T3 years Jthou:h [1. 71] /o. /ame 'ate o$ Birth

A:e at &##umination ex 0ime o$ -ear o$ &##umination A:e at 'eath 1 Moses 18F0<

+#d 3 Gideon 15F0<

5 &saiah HH0<

E ,i R 80E<

+#d F Gautama F80< 5F M

70 8 ocrates E89< 59< M ummer H1< H 2esus

E 5F M 2anuary< 57< 7 .au# 0 5F M

8H< 9 .#otinus 30E

88< 10 Mohammed FH0 59 M May<

83 11 Ro:er Bacon 131E

70< 13 'ante 138F 5F M 1rin: F8 15 ,as Casas 1EHE E0 M 2une 93 1E 2ohn -e1es

1FE3 58 M !ar#y ummer E9 1F *rancis Bacon 1F81 50< M

88 18 Behmen 1FHF 5F M

E9 1H .asca# 1835 51 1T3 M

/o"ember 59 17 1ino?a 1853

EF 19 Mde. Guyon 18E7 55 6 2u#y 89 30 4edenbor: 1877 FE M

7E 31

Gardiner 1877 53 M 2u#y F7 33 B#ake 1HF9 51 M

87 35 Ba#?ac 1H99 53 M

F1 3E 2. B. B. 171H 57 M

3F 6hitman 1719 5E M 2une H5 38 2. B. 1731 57 M

H5 3H C. .. 1733 5H M

37

%. B. 1735

39 R. R. 1750 50 M !ar#y ummer 89 50 !. 0. 1750 50 M

51 R. .. 175F

53 2. %. 2. 175H 5E M ,ate 1rin:

55 R. M. B. 175H 5F M 1rin:

5E 0. . R. 17E0 53 M

5F 6. %. 6. 17E3 5F M

58 Car1enter 17EE 58 M 1rin:

5H C. M. C. 17EE E9 6 e1tember

57 M. C. ,. 17F5 5H

M *ebruary

59 2. 6. 6. 17F5 51 M 2anuary

E0 2. 6i##iam ,#oyd 17FH 59 M 2anuary

E1 .. 0. 1780 5F M May

E3 C. -. !. 178E 51 1T3 6 e1tember

E5 A. 2. . 17H1 3E 6

[1. 73] one o$ them 4as executed 4hi#e sti## ha#e and stron:. &n the case o$ Bacon, .asca#, B#ake and Gardiner, the a"era:e a:e at i##umination 4as 51 years, and at death on#y FF 1TE years, bein: thus Jon the a"era:eK 7 years youn:er at i##umination and 9 1TE years youn:er at death; 4hi#e Gautama, .au#, 'ante, Behmen, -e1es and 6hitman, 4ho a## entered cosmic consciousness at the mean a:e o$ 5E to 58, had an a"era:e #i$e duration o$ 83 years, one o$ them, .au#, ha"in: been executed at 8H. 6e mi:ht ex1ect this corres1ondence, $or, as i##umination takes 1#ace at $u## maturity, this 4ou#d o$ course Jin a :enera# 4ayK corres1ond 4ith the #i$e #imit o$ the 1erson. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 75]

.AR0 &A.

&/ 0A/C! +* C+ M&C C+/ C&+( /!

C%A.0!R 1. Gautama the Buddha. &0 is not, o$ course, intended to 4rite bio:ra1hies here o$ the men :i"en in this "o#ume as cases o$ Cosmic Consciousness, nor, e>ua##y o$ course, can more than the $aintest hint be :i"en o$ their teachin:. 0he $acts >uoted $rom their #i"es and the 1assa:es $rom their 4ords are sim1#y intended to estab#ish and i##ustrate the $act that these men 4ere i##umined in the sense in 4hich that 4ord is used in this book.

&. iddhartha Gautama 4as born o$ 4ea#thy 1arents Jhis $ather bein: rather a :reat #ando4ner than a kin:, as he is sometimes stated to ha"e beenK, bet4een the years F83 and FF3 B.C. &t seems su$$icient#y certain that he 4as a case o$ Cosmic Consciousness, a#thou:h, on account o$ the remoteness o$ his era, detai#s o$ 1roo$ may be some4hat #ackin:. %e 4as married "ery youn:. 0en years a$ter4ards his on#y son, Rahu#a, 4as born. hort#y a$ter Rahu#aCs birth, Gautama, bein: then in his t4enty-ninth year, sudden#y abandoned his home to de"ote himse#$ entire#y to the study o$ re#i:ion and 1hi#oso1hy. %e seems to ha"e been a "ery earnest-minded man 4ho, rea#i?in: keen#y the miseries o$ the human race, desired abo"e a## thin:s to do somethin: to abo#ish, or at #east #essen, them. 0he orthodox manner o$ attainin: to ho#iness in GautamaCs a:e and #and 4as throu:h $astin: and 1enance, [1. 7E] and $or six years he 1racticed extreme se#$-morti$ication. %e :ained extraordinary $ame, $or 4hich he cared nothin:, but did not :ain the menta# 1eace nor the secret o$ human ha11iness, $or 4hich he stro"e. eein: that that course 4as "ain and #ed to nothin:, he abandoned asceticism and short#y a$ter4ards, at about the a:e o$ thirty-$i"e, attained i##umination under the ce#ebrated Bo tree.

&&. *or our 1resent 1ur1ose it is im1ortant to $ix the a:e o$ the oncomin: o$ the Cosmic ense in this, as ii, other cases, as 1recise#y as 1ossib#e. A "ery recent and 1robab#y :ood authority [80] :i"es it as thirty-six. !rnest de Bunsen in his 4ork B0he An:e# MessiahB says that Buddha, #ike Christ, Bcommenced 1reachin: at thirty years o$ a:e. %e certain#y must ha"e 1reached at Aaisa#i, $or $i"e youn: men became his disci1#es there and exhorted him to :o on 4ith his teachin:s. %e 4as t4enty-nine 4hen he #e$t that 1#ace; there$ore he mi:ht 4e## ha"e 1reached at thirty. %e did not turn the 4hee# o$ the #a4 Jbecame i##uminedK unti# a$ter a six yearsC meditation under the tree o$ kno4#ed:eB [1099 EE].

&&&.

/o4 as to the resu#t o$ his i##umination. 6hat did he say about it< And 4hat chan:e did it e$$ect in the man< 0he 'hamma-)akka-.1a"attana- utta [1F9] is acce1ted by a## Buddhists as a summary o$ the 4ords in 4hich the :reat &ndian thinker and re$ormer $or the $irst time success$u##y 1romu#:ated his ne4 ideas [1809 1E0]. &n it o"er and o"er a:ain Gautama dec#ares that the Bnob#e truthsB tau:ht therein 4ere not Bamon: the doctrines handed do4n,B but that Bthere arose 4ithin him the eye to 1ercei"e them, the kno4#ed:e o$ their nature, the understandin: o$ their cause, the 4isdom that #i:hts the true 1ath, the #i:ht that ex1e#s darkness.B %e cou#d not 4e## more de$inite#y [1. 7F] state that he did not deri"e his authority to teach $rom the mere#y e#$ Conscious, but $rom the Cosmic Conscious, mind--that is, $rom i##umination or ins1iration. Com1are 4ith this 4hat Behmen says o$ himse#$ in the same connection9 B& am not co##ectin: my kno4#ed:e $rom #etters and books, but & ha"e it 4ithin my o4n e#$; because hea"en and earth 4ith a## their inhabitants, and moreo"er God himse#$, is in manB [9H9 59].

&A. &n the Maha Aa::a [1839 307] it is said that Bdurin: the $irst 4atch o$ the ni:ht $o##o4in: on GautamaCs "ictory o"er the e"i# one Jthe ni:ht $o##o4in: u1on his attainment o$ Cosmic ConsciousnessK he $ixed his mind u1on the chain o$ causation; durin: the second 4atch he did the same, and durin: the third 4atch he did the same.B 0his tradition exists amon: both northern and southern Buddhists, has come do4n $rom the time be$ore the se1aration o$ these churches, and is there$ore 1robab#y :enuine and $rom Gautama himse#$. But it embodies in c#ear and concise #an:ua:e one o$ the most $undamenta# 1henomena be#on:in: to the oncomin: o$ the Cosmic ense9 most 1robab#y Bthe re"e#ation o$ exceedin: :reatnessB o$ 4hich .au# s1eaks; the "ision o$ the Beterna# 4hee#sB o$ 'ante; Bthe kno4#ed:e that 1asses a## the ar:ument o$ the earthB o$ 6hitman; the Binner i##umination by 4hich 4e can u#timate#y see thin:s as they are, beho#din: a## creation-the anima#s, the an:e#s, the 1#ants, the $i:ures o$ our $riends, and a## the ranks and races o$ human kind--in their true bein: and order,B o$ !d4ard Car1enter.

A. A:ain in the Akankheyya- utta [1819 310-17] is set $orth the s1iritua# characteristics 4hich be#on: to those 4ho 1ossess the Cosmic ense. /o one, not ha"in: it, cou#d ha"e 4ritten the descri1tion 4hich, doubt#ess 1roceeds, as c#aimed, direct#y $rom [1. 78] [1ara:ra1h continues] Gautama. /either cou#d any #ater 1ossessor o$ the $acu#ty set $orth more c#ear#y in the same number o$ 4ords the distincti"e marks 4hich be#on: to it. *or instance, it is said there that the attainment o$ Arhatshi1 Jsu1ernatura# insi:ht--/ir"ana--i##umination--Cosmic ConsciousnessK B4i## cause a man to becomeB9 GautamaCs 6ords. Be#o"ed, 1o1u#ar, res1ected amon: his $e##o4s, "ictorious o"er discontent[QQ] and #ust; o"er

s1iritua# dan:er and dismay; 4i## besto4 u1on him the ecstasy o$ contem1#ation; [QR] 4i## enab#e him to reach 4ith his body, and remain in, those sta:es o$ de#i"erance 4hich are incor1orea# and 1ass beyond 1henomena; [QRR] cause him to become an inheritor o$ the hi:hest hea"ens; [Q section] make him bein: one to become mu#ti1#e, bein: mu#ti1#e to become one; [QUUU9FF5UUU]4i## endo4 him 4ith c#ear and hea"en#y ear, sur1assin: that o$ men; enab#e him to com1rehend by his o4n heart the hearts o$ other bein:s, and o$ other men, to understand a## minds, the 1assionate, the ca#m, the an:ry, the 1eaceab#e, the de#uded, the 4ise, the concentrated, the e"er-"aryin:, the #o$ty, the narro4, the sub#ime, the mean, the stead$ast, the 4a"erin:,[QQ] the $ree and the ens#a"ed; :i"e him the 1o4er to ca## to mind his "arious tem1orary states in days :one by; such as one birth, t4o births, three, $our, $i"e, ten, t4enty, thirty, $orty, $i$ty, a hundred, a thousand or a hundred thousand births; his births in many an eon o$ reno"ation; in many an eon o$ both destruction and reno"ation; to ca## to mind his tem1orary states in days :one by in a## their modes and in a## their detai#s;[QQ] to see 4ith 1ure and hea"en#y "ision sur1assin: that o$ men, bein:s as they 1ass $rom one state o$ existence and take $orm in others;[QQ] bein:s base or nob#e, :ood#ookin: or i##-$a"ored, ha11y or miserab#e;[QQ] to kno4 and rea#i?e emanci1ation o$ heart and emanci1ation o$ mind. .ara##e# .assa:es. [78-1]Q B6ere mankind murderous or Lea#ous u1on you my brother, my sister< & am sorry $or you, they are not murderous or Lea#ous u1on me, a## has been :ent#e 4ith me, & kee1 no account 4ith #amentation J4hat ha"e & to do 4ith #amentation<KB [1959 H1]. B0he ho#y breath ki##s #ust, 1assion and hateB [M. C. ,. in$ra]. [78-3]R B-et + my sou# su1reme= )no4est thou the Loys o$ 1ensi"e thou:ht< 2oys o$ the $ree and #onesome heart, the tender, :#oomy heart<B [1959 1EH]. [78-5]RR B0omb-#ea"es, body-#ea"es :ro4in: u1 abo"e me, abo"e deathB [1959 98]. [78-E] section B%eirs o$ God, and Loint heirs 4ith ChristB [1997-1H]. [78-F]UUU9FF5UUU B0he other & amB [1959 53]. B0hou teachest ho4 to make one t4ainB [1H89 59]. [78-8]Q &s this not a 1er$ect descri1tion o$ a #ar:e and im1ortant 1art o$ 4hat the Cosmic ense did, $or instance, $or 'ante, B hakes1eare,B Ba#?ac, 6hitman<V [78-H]Q B& 1ass death 4ith the dyin: and birth 4ith the ne4 4ashed babe.B B/o doubt & ha"e died myse#$ ten thousand times be$oreB [1959 5E-5H]. [78-7]Q Com1are B*acesB [1959 5F5] 4here this Bhea"en#y "isionB is seen in action. [78-9]Q 0he $ina# and su1reme test. [1. 7H]

A&. A $e4 other 1assa:es a##udin: to the cosmic sense and ha"in: more or #ess c#ose 1ara##e#s in the 4ritin:s o$ more modern i##uminati may be :i"en in $urther i##ustration, but it is a#most need#ess to say that 4hoe"er desires #i:ht on this subLect shou#d read $or himse#$--not once, but o"er and o"er a:ain--the 4ords #e$t us by these #ords o$ thou:ht. Mere is a 1assa:e $rom B0he Book o$ the Great

'ecease.B Gautama is teachin: his disci1#es; he s1eaks as $o##o4s9 o #on: as the brethren sha## not en:a:e in, or be $ond o$, or be connected 4ith business--so #on: as the brethren sha## not be in the habit o$, or be $ond o$, or be 1artakers in id#e ta#k--so #on: as the brethren sha## not be addicted to, or be $ond o$, or indu#:e in s#oth$u#ness--so #on: as the brethren sha## not $re>uent, or be $ond o$, or indu#:e in society--so #on: as the brethren sha## neither ha"e nor $a## under the in$#uence o$ sin$u# desires--so #on: as the brethren sha## not become the $riends, com1anions or intimates o$ sinners--so #on: as the brethren sha## not come to a sto1 on their 4ay Jto /ir"anaK because they ha"e attained to any #esser thin: Jas riches or 1o4erK--so #on: may the brethren be ex1ected not to dec#ine, but to 1ros1er [1859 H et se>.]. &t is need#ess to >uote 1ara##e# 1assa:es $rom 2esus, they are so numerous and 4i## occur to e"eryone. But it is 4orth notin: that .au# uses a#most the same #an:ua:e, re$errin: to the same $i:ure 4hich is in the mind o$ the Buddhist 4riter, 4hen he says Jcom1arin: /ir"ana, the Cosmic ense and the thin:s be#on:in: to it to the 1ri?e o$ a raceK9 Bone thin: & do, $or:ettin: the thin:s Jthe #esser thin:s o$ the Buddhist textK 4hich are behind, and stretchin: $or4ard to the thin:s 4hich are be$ore, & 1ress on to4ard the :oa# unto the 1ri?eB [3E9 5915]. Com1are a#so B0he on: o$ the +1en Road,B in 4hich the same thou:ht is e#aborate#y 4orked out [1959130]. 0hen as to the admonition a:ainst BbusinessB and the B#esser thin:s,B such as 4ea#th, consider the #i"es o$ Gautama, 2esus, .au#, 6hitman and !. C., most o$ 4hom either 4ere or mi:ht easi#y ha"e been B4e## o$$,B but either turned their backs u1on their 4ea#th Jas Gautama or !. C.K or sim1#y dec#ined [1. 77] to ha"e any Jas 2esus and 6hitmanK . &n commentary u1on this $act read these 4ords o$ 6hitman9 Beyond the inde1endence o$ a #itt#e sum #aid aside $or buria# money, and o$ a $e4 c#a1boards around and shin:#es o"erhead on a #ot o$ American soi# o4ned and the easy do##ars that su11#y the yearCs 1#ain c#othin: and mea#s, the me#ancho#y 1rudence o$ the abandonment o$ such a :reat bein: as a man is to the toss and 1a##or o$ years o$ money makin: 4ith a## their scorchin: days and icy ni:hts . . . is the :reat $raud u1on modern ci"i#i?ation [1919 10].

A&&. 0he $o##o4in: #ines are >uoted as a 1#ain a##usion to the Cosmic ense--the 4ho#e (1anishad shou#d be read9 0here #i"ed once "etaketu Aruneya Jthe :randson o$ ArunaK. 0o him his $ather J(dda#aka, the son o$ ArunaK said9 B "etaketu, :o to schoo#; $or there is none be#on:in: to our race, dar#in:, 4ho, not ha"in: studied Jthe AedaK, is, as it 4ere, a Brahmana by birth on#y.B %a"in: be:un his a11renticeshi1 4ith a teacher 4hen he 4as t4e#"e years o$ a:e, "etaketu returned to his $ather 4hen he 4as t4enty-$our, ha"in: studied a## the Aedas, conceited, considerin: himse#$ 4e## read and stern. %is $ather said to him9 B "etaketu, as you are so conceited, considerin: yourse#$ so 4e## read, and so stern, my dear, ha"e you e"er asked $or that instruction by 4hich 4e hear 4hat cannot be heard, by 4hich 4e 1ercei"e 4hat cannot be 1ercei"ed, by 4hich 4e kno4 4hat cannot be kno4nB [1E7993]<

B0hat seein: they may see and not 1ercei"e; and hearin: they may hear and not understandB [1F9 E. 13]9 B& do not doubt interiors ha"e their interiors, and exteriors ha"e their exteriors, and that the eyesi:ht has another eyesi:ht, and the hearin: another hearin:, and the "oice another "oiceB [1959 5E3].

A&&&. &n the same connection read this "erse9 0he teacher re1#ies9 &t is the ear o$ the ear, the mind o$ the mind, the s1eech o$ s1eech, the breath o$ breath, and the eye o$ the eye [1E99 1EH]. 2ust one more 1assa:e9 0hat one Jthe se#$K, thou:h ne"er stirrin:, is s4i$ter than thou:ht. 0he senses ne"er reached it, it 4a#ked be$ore them. 0hou:h standin: sti##, it o"ertakes [1. 79] the others 4ho are runnin:. 0he mo"in: s1irit besto4s 1o4ers u1on it. &t stirs and it stirs not. &t is $ar and #ike4ise near. &t is inside o$ a## this and it is outside o$ a## this. And he 4ho beho#ds a## bein:s in the se#$ and the se#$ in a## bein:s, he ne"er turns a4ay $rom it. 6hen to a man 4ho understands, the se#$ has become a## thin:s, 4hat sorro4, 4hat troub#e can there be to him 4ho once behe#d that unity [1F09 511]< B0he sense is a sense that one is those obLects and thin:s and 1ersons that one 1ercei"es, and the 4ho#e uni"erseB [83].

&I. 0he s1eci$ic reasons $or be#ie"in: that Gautama 4as a case o$ Cosmic Consciousness are9 a. 0he initia# character o$ his mind, 4hich seems to ha"e been ardent, earnest and as1irin:; such, indeed, as usua##y Ja#4ays 3K 1recedes the oncomin: o$ the Cosmic ense. b. 0he de$initeness and suddenness o$ the chan:e in endea"or to achie"ement and 1eace. BA re#i:ious #i$e is instantaneous, an immediate #i$eB [1FH9 10E]. And, instantaneous, the immediate, the destruction o$ desire, no4hereB [1FH9 311]. the man $rom unceasin: as1iration and 4e## tau:ht by meB Jsays GautamaK. BAn a:ain, Gautama is said to teach Bthe $reedom $rom distress, 4hose #ikeness is

c. 0he a:e at 4hich i##umination is said to ha"e been attained--the ty1ica# a:e $or the oncomin: o$ the Cosmic ense--thirty$i"e years. d. 0he :enera# teachin: o$ the B uttas,B said to ha"e come $rom Gautama, 4hich teachin:s undoubted#y s1rin: $rom a mind 1ossessed o$ Cosmic Consciousness.

e. 0he inte##ectua# i##umination--Bsu1ernatura# insi:htB [1FH9 H7]--ascribed, and Lust#y ascribed, to Gautama and 1ro"ed by the abo"e teachin:s--i$ these 1roceed $rom him. $. 0he mora# e#e"ation attained by Gautama 4hich nothin: but the 1ossession o$ Cosmic Consciousness 4i## account $or. :. Gautama seems to ha"e had the sense o$ eterna# #i$e 4hich be#on:s to Cosmic Consciousness. 0he Maha"a::a is su11osed to :i"e 4ith considerab#e accuracy his actua# teachin: in such matters [1. 90] [1F79 11] and [1839 307]. &n it 4e $ind these 4ords9 B0he man 4ho has no desire, 4ho kno4in:#y is $ree $rom doubt, and has attained the de1th o$ immorta#ity, him & ca## a BrahmanaB [1FH9 11E]. &t is im1ortant to note that the test is not a be#ie$ or assurance Jho4e"er stron:K in a $uture eterna# #i$e. 0he man, in order to be a Brahmana Jto ha"e attained /ir"ana--Cosmic ConsciousnessK, must a#ready ha"e ac>uired eterna# #i$e. h. 0he 1ersona# ma:netism exerted direct#y by him u1on his contem1oraries, and throu:h his 4ords u1on his disci1#es in a## a:es since. i. 0here is a tradition o$ the characteristic chan:e in a11earance kno4n as Btrans$i:uration.B 6hen he came do4n B$rom the mountain Mienmo a staircase o$ :#itterin: diamonds, seen by a##, he#1ed his descent. %is a11earance 4as b#indin:B [109985]. A##o4in: $or +rienta# exa::eration, a :erm o$ truth may be contained in this tradition.

I. &$, no4, Gautama had Cosmic Consciousness, and i$, as seems a#most certain, it has a11eared amon: his $o##o4ers :eneration a$ter :eneration $rom his time unti# no4, then it must ha"e a name in the co1ious #iterature o$ the Buddhists. 0here is, in $act, a 4ord used by these 1eo1#e as to the exact "a#ue o$ 4hich 6estern students ha"e a#4ays been more or #ess in doubt, but i$ to that 4ord 4e assi:n this meanin: a## di$$icu#ty seems to be ended and the 1assa:es in 4hich that 4ord occurs are seen to ha"e a c#ear and sim1#e si:ni$ication. 0he 4ord re$erred to is /ir"ana. )in?a M. %irai says [39 385]9 B/ir"ana is inter1reted by 6estern nations as the actua# annihi#ation o$ human desire or 1assion; but this is a mistake. /ir"ana is nothin: e#se than uni"ersa# reason.B &t may be doubted 4hether Mr. %irai by Buni"ersa# reasonB means BCosmic Consciousness,B but his intention in usin: the ex1ression is the same. &$ he rea#i?es or sha## e"er rea#i?e 4hat [1. 91] [1ara:ra1h continues] Cosmic Consciousness is it is certain that he 4i## say that /ir"ana is a name $or it.

I&. &n $urther i##ustration o$ this 1oint read Jas $o##o4sK 1art o$ a cha1ter on /ir"ana by an exce##ent

authority [H59 110]--Rhys 'a"ids9 +ne mi:ht $i## 1a:es 4ith the a4estruck and ecstatic 1raise 4hich is #a"ished in Buddhist 4ritin:s on this condition o$ mind, the *ruit o$ the *ourth .ath, the state o$ an Arahat, o$ a man made 1er$ect accordin: to the Buddhist $aith. But a## that cou#d be said can be inc#uded in one 1re:nant 1hrase-this is /ir"ana. 0here is no su$$erin: $or him 4ho has $inished his Lourney, and abandoned :rie$, 4ho has $reed himse#$ on a## sides, and thro4n o$$ a## $etters. 0he :ods e"en en"y him 4hose senses #ike horses 4e## broken in by the dri"er, ha"e been subdued, 4ho is $ree $rom 1ride, and $ree $rom a11etites. uch a one 4ho does his duty is to#erant #ike the earth,[QQ] #ike &ndraCs bo#t; he is #ike a #ake 4ithout mud; no ne4 births are in store $or him. %is thou:ht is >uiet, >uiet are his 4ord and deed 4hen he has obtained $reedom by true kno4#ed:e [15193H]. 0hey 4ho by stead$ast mind ha"e become exem1t $rom e"i# desire, and 4e## trained in the teachin:s o$ Gautama; they, ha"in: obtained the *ruit o$ the *ourth .ath, and immersed themse#"es in that Ambrosia, ha"e recei"ed 4ithout 1rice and are in the enLoyment o$ /ir"ana. 0heir o#d )arma [QR] is exhausted, no ne4 )arma is bein: 1roduced; their hearts are $ree $rom the #on:in: a$ter a $uture #i$e;[QQ] the cause o$ their existence bein: destroyed, and no ne4 yearnin: s1rin:in: u1 4ithin them, they the 4ise are extin:uished #ike this #am1 JRatana uttaK. 0hat mendicant conducts himse#$ 4e## 4ho has con>uered JsinK by means o$ ho#iness, $rom 4hose eyes the "ei# o$ error has been remo"ed, 4ho is 4e## trained in re#i:ion; and 4ho, $ree $rom yearnin:, and ski##ed in the kno4#ed:e, has attained unto /ir"ana J amma1aribbaLaniya uttaK. 6hat, then, is /ir"ana, 4hich [91-1]Q B6ho in his s1irit in any emer:ency neither hastens nor a"oids deathB [1959 391]. B0he earth neither #a:s nor hastens, does not 4ithho#d, is :enerous enou:h, the truths o$ the earth continua##y 4ait, they are not so concea#ed either, they are ca#m, subt#e, untransmissib#e by 1rintB [1959 1H8]. [91-3]R )arma--oneCs action or acts considered as determinin: his #ot a$ter death and in a $o##o4in: existence. [91-5]Q A man 4ho has ac>uired the Cosmic ense does not desire eterna# #i$e--he has it. [93-1]Q /ir, Bout,B "ana Bb#o4in:,B $rom root "a, Bb#o4,B 4ith su$$ix ana. 0hat /ir"ana [1. 93] cannot mean extinction in the sense o$ death is c#ear $rom the $o##o4in: 1assa:e9 BAnd ere#on: he attained to that su1reme :oa# o$ /ir"ana--the hi:her #i$e--$or the sake o$ 4hich men :o out $rom a## and e"ery househo#d :ain and com$ort to become home#ess 4anderers, yea that su1reme :oa# did he by himse#$, and 4hi#e yet in this "isib#e 4or#d, brin: himse#$ to the kno4#ed:e o$ and continue to rea#i?e and to see $ace to $aceB [1859 110]. [1. 93] means sim1#y b#o4in: out--extinction;[QQ] it bein: >uite c#ear $rom 4hat has :one be$ore, that this cannot be the extinction o$ a sou#< &t is the extinction o$ that sin$u#, :ras1in: condition o$ mind and heart 4hich, 4ou#d other4ise, accordin: to the :reat mystery o$ )arma, be the cause o$ rene4ed indi"idua# existence. [&ta#ics be#on: to text >uoted.] 0hat extinction is to be brou:ht about by, and runs 1ara##e# 4ith, the :ro4th o$ the o11osite condition o$ mind and heart; and it is com1#ete 4hen that o11osite condition is reached. /ir"ana is there$ore the same thin: as a sin#ess, ca#m state o$ mind; and i$ trans#ated at a## may best, 1erha1s,

be rendered Bho#inessB--ho#iness, that is, in the Buddhist sense--1er$ect 1eace, :oodness and 4isdom. 0o attem1t trans#ations o$ such 1re:nant terms is, ho4e"er, a#4ays dan:erous, as the ne4 4ord-1art o$ a ne4 #an:ua:e 4hich is the outcome o$ a di$$erent tone o$ thou:ht--4hi#e it may denote the same or near#y the same idea, usua##y ca##s u1 to:ether 4ith it "ery di$$erent ones. 0his is the case here; our 4ord ho#iness 4ou#d o$ten su::est the idea o$ #o"e to, and a4e in the $e#t 1resence o$, a 1ersona# creator--ideas inconsistent 4ith Buddhist ho#iness. +n the other hand, /ir"ana im1#ies the ideas o$ inte##ectua# ener:y,[QQ] and o$ the cessation o$ indi"idua# existence;[QR] o$ 4hich the $ormer is not essentia# to, and the #atter is >uite unconnected 4ith our idea o$ ho#iness. %o#iness and /ir"ana, in other 4ords, may re1resent states o$ mind not :reat#y di$$erent; but these are due to di$$erent causes and end in di$$erent resu#ts; and, in usin: the 4ords, it is im1ossib#e to con$ine oneCs thou:ht to the thin: ex1ressed, so as not a#so to think o$ its ori:in and its e$$ect. &t is better, there$ore, to retain the 4ord /ir"ana as the name o$ the Buddhist summum bonum, 4hich is a b#iss$u# ho#y state, a mora# condition, a modi$ication o$ 1ersona# character;[QQ] and 4e shou#d a##o4 the 4ord to remind us, as it did the ear#y Buddhists, both o$ the .ath 4hich #eads to the extinction o$ sin,[QR] and a#so o$ the break o$ the trans$er o$ )arma, 4hich the extinction o$ sin 4i## brin: about. 0hat this must be the e$$ect o$ /ir"ana is 1#ain; $or that state o$ mind 4hich in /ir"ana is extinct Ju1adana k#esa, trishnaK is 1recise#y that 4hich 4i##, accordin: to the :reat mystery o$ Buddhism, #ead at death to the $ormation o$ a ne4 indi"idua#, to 4hom the )arma [93-3]Q 6ou#d need to, i$ it means Cosmic Consciousness. [93-5]R /ot so much cessation as the s4a##o4in: u1 o$ indi"idua# in uni"ersa# existence. [93-E]Q A modi$ication o$ the manCs 1ersona#ity. [93-F]R 0he #oss o$ the sense o$ sin is one o$ the most strikin: characteristics o$ the state o$ Cosmic Consciousness. [1. 95] o$ the disso#"ed or dead one 4i## be trans$erred. 0hat ne4 indi"idua# 4ou#d consist o$ certain bodi#y and menta# >ua#ities or tendencies, enumerated, as a#ready ex1#ained in the $i"e kandhas or a::re:ates. A com1rehensi"e name o$ a## $i"e is u1adi, a 4ord deri"ed Jin a##usion to the name o$ their cause, u1adanaK $rom u1ada, to :ras1, either 4ith the hand or the mind.[QQ] /o4 4hen a Buddhist has become an Arahat, 4hen he has reached /ir"ana, the *ruit o$ the *ourth .ath, he has extin:uished u1adana and k#esa,[QR] but he is sti## a#i"e; the u1adi, the skandhas, his body 4ith a## its 1o4ers--that is to say, the $ruit o$ his $ormer sin--remain. 0hese, ho4e"er, are im1ermanent, they 4i## soon 1ass a4ay,[QRR] there 4i## then be nothin: #e$t to brin: about the rise o$ a ne4 set o$ skandhas, o$ a ne4 indi"idua#; and the Arahat 4i## be no #on:er a#i"e or existent in any sense at a##, he 4i## ha"e reached .arinibbana, com1#ete extinction, or /ir-u1ana-sesa-/ibbana dhatu, extinction so com1#ete that the u1adi, the $i"e skandhas, sur"i"e no #on:er--that is, in one 4ord, death. 0he #i$e o$ man, to use a constant#y recurrin: Buddhist simi#e or 1arab#e, is #ike the $#ame o$ an &ndian #am1, a meta# or earthen4are saucer in 4hich a cotton 4ick is #aid in oi#. +ne #i$e is deri"ed $rom another, as one $#ame is #it at another; it is not the same $#ame, but 4ithout the other it 4ou#d not ha"e been. As $#ame cannot exist 4ithout oi#, so #i$e, indi"idua# existence, de1ends on the c#ea"in: to #a4 and earth#y thin:s, the sin o$ the heart. &$ there is no oi# in the #am1 it 4i## :o out, thou:h not unti# the oi# 4hich the 4ick has dra4n u1 is exhausted; and then no ne4 $#ame can be

#i:hted there. And so the 1arts and 1o4ers o$ the sin#ess man 4i## be disso#"ed, and no ne4 bein: 4i## be born to sorro4. 0he 4ise 4i## 1ass a4ay, 4i## :o out #ike the $#ame o$ a #am1, and their )arma 4i## be indi"idua#i?ed no #on:er. tars #on: a:o extinct may be sti## "isib#e to us by the #i:ht they emitted [95-1]Q &n other 4ords, desire Jno matter o$ 4hatK--desire in the abstract--is the basis o$ sin, o$ )arma, and is the thin: that must be :ot rid o$. But desire is inse1arab#e $rom the se#$ conscious state and on#y ceases 4ith the oncomin: o$ the Cosmic ense. [95-3]R i.e., desire and sin. [95-5]RR 6e ha"e here the same 1oint o$ "ie4 as that taken by .au#--the 4orth#essness, the essentia# sin$u#ness, o$ the $#esh. 0o the Buddhist /ir"ana Jthe Cosmic enseK is a## in a##; as to .au#, Christ Jthe Cosmic enseK is a## in a##. 0he body is nothin: or #ess than nothin:. &t is a:ainst this most natura# "ie4 J$or the :#ory o$ the Cosmic ense is 4e## ca#cu#ated to thro4 into dee1 shade a## the rest o$ #i$eK that 6hitman $rom $irst to #ast set himse#$. %e sa4 4ith the eye o$ a true seer--4ith the eye o$ abso#ute sobriety and common sense--that the se#$ conscious #i$e 4as as :reat in its 4ay as 4as that o$ the ne4 sense--#et that be as di"ine as it 4ou#d; sa4 that nothin: e"er 4as or cou#d be :reater than sim1#e seein:, hearin:, $ee#in:, tastin:, kno4in:--and on that he took his stand. B0he other & am,B he says Jthe o#d se#$K Bmust not be abased to youB Jthe ne4 senseK Band you must not be abased to the other.B 6hitman has, and 4i## a#4ays ha"e, the eterna# :#ory o$ bein: the $irst man 4ho 4as so :reat that e"en the Cosmic ense cou#d not master him. [1. 9E] be$ore they ceased to burn; but the ra1id#y "anishin: e$$ect o$ a no #on:er acti"e cause 4i## soon cease to strike u1on our senses; and 4here the #i:ht 4as 4i## be darkness. o the #i"in:, mo"in: body o$ the 1er$ect man is "isib#e sti##, thou:h its cause has ceased to act; but it 4i## soon decay, and die and 1ass a4ay; and, as no ne4 body 4i## be $ormed, 4here #i$e 4as 4i## be nothin:. 'eath, utter death, 4ith no ne4 #i$e[QQ] to $o##o4, is then the resu#t o$, but is not, /ir"ana. 0he Buddhist hea"en is not death, and it is not on death, but on a "irtuous #i$e here and no4, that the .itakas #a"ish those terms o$ ecstatic descri1tion 4hich they a11#y to /ir"ana, as the *ruit o$ the *ourth .ath o$ Arahatshi1. 0hus .ro$essor Max Mue##er, 4ho 4as the $irst to 1oint out the $act, says JBuddha:hoshaCs .arab#esK9 B&$ 4e #ook in the 'hamma-1ada, at e"ery 1assa:e 4here /ir"ana is mentioned there is not one 4hich 4ou#d re>uire that its meanin: shou#d be annihi#ation, 4hi#e most, i$ not a##, 4ou#d become 1er$ect#y uninte##i:ib#e i$ 4e assi:ned to the 4ord /ir"ana that si:ni$ication. 0he same thin: may be said o$ such other 1arts o$ the .itakas as are accessib#e to us in 1ub#ished texts. 0hus the commentator on the 2ataka >uotes some "erses $rom the Buddha"ansa, or history o$ the Buddhas, 4hich is one o$ the books o$ the second .itaka. &n those "erses 4e ha"e Jinter a#iaK an ar:ument based on the #o:ica# assum1tion that i$ a 1ositi"e exists, its ne:ati"e must a#so exist; i$ there is heat, there must be co#d; and so on. &n one o$ these 1airs 4e $ind existence o11osed, not to /ir"ana, but to non-existence; 4hi#st in another the three $ires Jo$ #ust, hatred and de#usionK are o11osed to /ir"ana J*ausbo## 2ataka textsK. &t $o##o4s, & think, that to the mind o$ the com1oser o$ the Buddha"ansa, /ir"ana meant not the extinction, the ne:ation o$ bein:, but the extinction, the absence, o$ the three $ires o$ 1assion.B[QQ]

o #itt#e is kno4n o$ the books o$ the northern Buddhist Canon, that it is di$$icu#t to disco"er their doctrine on any contro"erted 1oint; but so $ar as it is 1ossib#e to Lud:e, they con$irm that use o$ the 4ord /ir"ana 4hich 4e $ind in the .itakas. &n the ,a#ita Aistara the 4ord occurs in a $e4 1assa:es, in none o$ 4hich is the sense o$ annihi#ation necessary, and in a## o$ 4hich & take /ir"ana to mean the same as the .a#i /ibbana.[QR] [9E-1]Q 0he man 4ho has entered into /ir"ana Jthe Cosmic enseK has eterna# #i$e--any death that can then ha11en is the death o$ somethin: no #on:er 4anted. *or the 4ords B"irtuous #i$eB read B#i$e 4ith the Cosmic ense.B [9E-3]Q And this, a #i$e o$ Loy and exa#ted inte##i:ence, $ree $rom desire, is #i$e 4ith Cosmic Consciousness. [9E-5]R Gautama says9 B& 4ent to Benares, 4here & 1reached the #a4 to the $i"e o#itaries. *rom that moment the 4hee# o$ my #a4 has been mo"in:, and the name o$ /ir"ana made its a11earance in the 4or#dB [18E9 F8]. 0his re$ers to the date o$ GautamaCs i##umination, and seems to 1#ain#y sho4 that B/ir"anaCC is a name o$ Cosmic Consciousness. !#se4here in the same book 4e are to#d o$ Bmen 4ho 4a#k in the kno4#ed:e o$ the #a4 a$ter the attainin: o$ /ir"anaB [18E9 13F]. And a:ain9 CC/ir"ana is a conse>uence o$ understandin: that a## thin:s are e>ua#B [18E9 139]. +nce more9 B0here is no rea# /ir"ana 4ithout a##-kno4in:ness JCosmic ConsciousnessK; try to reach thisB [18E9 1E0]. A#so, Gautama s1eaks o$ himse#$ as ha"in: ex1#ained in this 4or#d the 1er$ect #a4, o$ ha"in: conducted to /ir"ana innumerab#e 1ersons [509 1H9]. &$ he ex1#ained the 1er$ect #a4 and conducted to /ir"ana [1. 9F] 4hi#e sti## #i"in: he must certain#y ha"e reached /ir"ana himse#$ durin: his #i$e. Gautama a#so addresses himse#$ to men 4ho ha"e reached /ir"ana. %o4 cou#d he do so i$ /ir"ana 4as annihi#ation< 0he 4ords o$ Burnou$ Cs trans#ation are9 B2e mCadresse a tous ces Cra"akas, aux hommes >ui sont 1ar"enus a #Cetat de .ratyekabuddha, a ceux >ui ont ete etab#is 1ar moi dans #e /ir"ana, a ceux >ui sont entierement de#i"res de #a succession incessante des dou#eursB [509 33]. o, too, ari1utra, thankin: and 1raisin: Gautama, says9 B0o-day & ha"e reached /ir"anaB--BAuLour dChui o Bha:a"at, LCai ac>uis #e /ir"ana.B /ir"ana, there$ore, is certain#y somethin: 4hich a man may ac>uire and sti## :o on #i"in:. 0he 0ibetan renderin: o$ the 4ord is a #on: 1hrase, meanin:, accordin: to Burnou$,[QQ] Bthe state o$ him 4ho is de#i"ered $rom sorro4,B or Bthe state in 4hich one $inds oneCs se#$ 4hen one is so de#i"ered.B 0his is con$irmed by Mr. Bea#Cs com1rehensi"e and "a#uab#e 4ork on Chinese Buddhism, 4here the Chinese "ersion o$ the anskrit .arinir"ana utra has the $o##o4in:9 B/ir"ana is Lust so. &n the midst o$ sorro4 there is no /ir"ana and in /ir"ana there is no sorro4.B 0he ear#y anskrit texts o$ the northern Buddhists, #ike the .a#i texts o$ the .itakas, a## seem to #ook u1on /ir"ana as a mora# condition, to be reached here, in the 4or#d, and in this #i$e. [9F-1]Q Burnou$ Cs 4ords are9 B,Cidee dCa$$ranchissement est #a seu#e >ue #es inter1retes tibetains aient "ue dans #e mot de /ir"ana car cCest #a seu#e >uCi#s ont traduite. 'ane #es "ersions >uCi#s donnent des textes sanscrits du /e1a#, #e terme de /ir"ana est rendu 1ar #es mots mya-n:an-#ashdah-ba, >ui si:ni$ient #ittera#ment C#Cetat de ce#ui >ui est a$$ranchi de #a dou#eur,C ou C1Cetat dans #e>ue# on se trou"e >uand on est ainsi a$$ranchiCB [399 1H].

I&&. *ina##y, in order to sho4 that as the 4ord is used by those 4ho kno4 its meanin: best it can hard#y mean death and may 4e## mean 4hat is here ca##ed cosmic consciousness, read the $o##o4in: 1assa:es cu##ed $rom the 'hamma-1ada, one o$ the o#dest and most sacred o$ the Buddhist scri1tura# books. !"ery 1assa:e in this book in 4hich the 4ord /ir"ana occurs is here :i"en and 4ith them 1ara##e# 1assa:es $rom other ana#o:ous 4ritin:s9 !arnestness is the 1ath o$ immorta#ity[QQ] J/ir"anaK, thou:ht#essness the 1ath o$ death. 0hose 4ho are in earnest do not die, those 4ho are thou:ht#ess are as i$ dead a#ready [1F899]. 0hese 4ise 1eo1#e, meditati"e, steady, a#4ays 1ossessed o$ stron: 1o4ers, attain to /ir"ana, the hi:hest ha11iness [1F899]. A Bhikshu JmendicantK 4ho de#i:hts in re$#ection, 4ho #ooks 4ith $ear on thou:ht#essness, cannot $a## a4ay J$rom his 1er$ect stateK--he is c#ose u1on /ir"ana [1F89 11]. B+ne is the road [9F-3]Q &t has been many times 1ointed out in this "o#ume that earnestness o$ mind is a sine >ua non to the attainment o$ cosmic consciousness. 0he "erses here >uoted brin: out stron:#y this 1oint. [1. 98] that #eads to 4ea#th, another the road that #eads to /ir"ana;B i$ the Bhikshu, the disci1#e o$ Buddha, has #earnt this, he 4i## not yearn $or honor, he 4i## stri"e a$ter se1aration $rom the 4or#d [1F89 33]. Men 4ho ha"e no riches,[QQ] 4ho #i"e on reco:ni?ed $ood, 4ho ha"e 1ercei"ed "oid and unconditioned $reedom J/ir"anaK, their 1ath is di$$icu#t to understand, #ike that o$ birds in the air [1F89 3H]. %e 4hose a11etites are sti##ed, 4ho is not absorbed in enLoyment, 4ho has 1ercei"ed "oid and unconditioned $reedom J/ir"anaK, his 1ath is di$$icu#t to understand, #ike that o$ birds in the air [1F89 37]. ome 1eo1#e are born a:ain; e"i#-doers :o to he##; ri:hteous 1eo1#e :o to hea"en; those 4ho are $ree $rom a## 4or#d#y desires attain /ir"ana [1F89 5F]. &$, #ike a shattered meta# 1#ate J:on:K, thou utter not, then thou hast reached /ir"ana; contention is not kno4n to thee [1F89 5H]. 0he A4akened ca## 1atience the hi:hest 1enance, #on:-su$$erin: the hi:hest /ir"ana; $or he is not an anchorite J1ra"ra:itaK 4ho strikes others, he is not an ascetic JstramanaK 4ho insu#ts others [1F89 F0]. %un:er is the 4orst o$ diseases,[QQ] the body the :reatest o$ 1ains; i$ one kno4s this tru#y, that is /ir"ana, the hi:hest ha11iness [1F89 FE]. %ea#th is the :reatest o$ :i$ts; contentedness the best riches; trust is the best o$ re#ationshi1s; /ir"ana the hi:hest ha11iness [1F89 FF]. %e in 4hom a desire $or the &ne$$ab#e J/ir"anaK has s1run: u1, 4ho is satis$ied in his mind, and 4hose thou:hts are not be4i#dered by #o"e, he is ca##ed urdh"amsrotas Jcarried u14ard by the streamK [1F89 FH]. 0he sa:es 4ho inLure nobody, and 4ho a#4ays contro# their body, they 4i## :o to the unchan:eab#e 1#ace J/ir"anaK, 4here, i$ they ha"e :one, they 4i## su$$er no more [1F89F7]. 0hose 4ho are e"er 4atch$u#, 4ho study day and ni:ht, and 4ho stri"e a$ter /ir"ana, their 1assions 4i## come to an end [1F89 F7]. Cut out the #o"e o$ se#$, #ike an autumn #otus, 4ith thy hand= Cherish the road o$ 1eace. /ir"ana has been sho4n by u:ata JBuddhaK [1F8989]. A 4ise and :ood man 4ho kno4s the meanin: o$ this, shou#d >uick#y c#ear the 4ay that #eads to /ir"ana [1F89 89]. *or 4ith these anima#s does no man reach the untrodden country J/ir"anaK, 4here a tamed man :oes on a tamed anima#--"i?., on his o4n 4e## tamed se#$ [1F89 HH]. %e 4ho ha"in: :ot rid o$ the $orest Jo$ #ustK Ji.e., a$ter ha"in: reached /ir"anaK, :i"es himse#$ o"er to $orest-#i$e Ji.e., to #ustK, and 4ho, 4hen remo"ed $rom the $orest Ji.e., $rom #ustK, runs to the $orest Ji.e., to #ustK, #ook at that man= thou:h $ree, he runs into bonda:e [1F89 71]. 0he Bhikshu 4ho acts 4ith kindness, 4ho is ca#m in the doctrine o$ Buddha, 4i## reach the >uiet 1#ace J/ir"anaK, cessation o$ natura# desires, and ha11iness

[1F8978]. + Bhikshu, em1ty this boat= i$ em1tied, it 4i## :o >uick#y; ha"in: cut o$$ 1assion and hatred, [98-1]Q A$ter Con$ucius had seen ,i R he said to his disci1#es9 B& kno4 birds can $#y, $ish s4im and anima#s run, but the runner may be snared, the s4immer hooked and the $#yer shot 4ith the arro4. But there is the dra:on; & cannot te## ho4 he mounts on the 4ind throu:h the c#ouds and rises to hea"en. 0o-day & ha"e seen ,aots?e and can on#y com1are him to the dra:on.B 6e mi:ht say the same in our o4n 4ay o$ near#y any o$ the 1ersons mentioned in this book as ha"in: the cosmic sense. [98-3]Q 0he true 1#ace o$ the body and o$ the a11etites in #i$e can on#y be 1ercei"ed by one ha"in: cosmic consciousness. [1. 9H] thou 4i#t :o to /ir"ana [1F89 78]. 6ithout kno4#ed:e there is no meditation, 4ithout meditation there is no kno4#ed:e9 he 4ho has kno4#ed:e and meditation is near unto /ir"ana [1F89 7H]. As soon as he has considered the ori:in and destruction o$ the e#ements JkhandhaK o$ the body, he $inds ha11iness and Loy 4hich be#on: to those 4ho kno4 the immorta# J/ir"anaK [1F89 7H]. 0he Bhikshu, $u## o$ de#i:ht, 4ho is ca#m in the doctrine o$ Buddha, 4i## reach the >uiet 1#ace J/ir"anaK, cessation o$ natura# desires and ha11iness [1F8977].

I&&&. Gautama, then, 4as a case o$ Cosmic Consciousness, and the centra# doctrine in his system, /ir"ana, 4as the doctrine o$ the Cosmic ense. 0he 4ho#e o$ Buddhism is sim1#y this9 0here is a menta# state so ha11y, so :#orious, that a## the rest o$ #i$e is 4orth#ess com1ared to it, a 1ear# o$ :reat 1rice to buy 4hich a 4ise man 4i##in:#y se##s a## that he has; this state can be achie"ed. 0he obLect o$ a## Buddhist #iterature is to con"ey some idea o$ this state and to :uide as1irants into this :#orious country, 4hich is #itera##y the )in:dom o$ God. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 3. 2esus the Christ. BA,OAC says [F91E5] that 2esus 4as a 1ecia#ist--that is, that he had Cosmic Consciousness. As Ba#?ac 4as himse#$ undoubted#y i##umined, he 4ou#d be hi:h, i$ not abso#ute, authority u1on the 1oint. .au#, as soon as his o4n eyes 4ere o1ened, reco:ni?ed 2esus as be#on:in: to a su1erior s1iritua# order--that is, as ha"in: the Cosmic ense. But #et us not take any oneCs 4ord, but try and see $or ourse#"es 4hat reasons there are $or inc#udin: this man in the #ist o$ those ha"in: Cosmic Consciousness.

&.

2esus 4as born B.C. E [70], and 4ou#d be, accordin: to this authority, thirty-$our or thirty-$i"e years o#d 4hen he be:an to [1. 97] teach, so 4ou#d ha"e been at #east thirty-three at the time o$ i##umination--su11osin: him a case. +ther 4riters make him o#der. uther#and [1H191E0] says9 B0he death o$ 2esus occurred in the year 5F.B 0his 4ou#d make him thirty-nine at his death, thirty-six or thirty-ei:ht 4hen he be:an to teach Jthe $ormer, i$ he tau:ht three years, as 2ohn says; the #atter, i$ he tau:ht on#y one year, as the syno1tics te## usK, and, say, thirty-$i"e or thirty-six at i##umination. [QQ] A## :oes to sho4 that at about the a:e s1eci$ied a marked chan:e took 1#ace in him; that 4hereas u1 to a certain a:e he 4as [1. 99] "ery much as others, he a## at once ascended to a s1iritua# #e"e# >uite o"er the heads o$ ordinary men. 0hose 4ho kne4 him at home, as a boy and a youn: man, cou#d not understand his su1eriority. B&s not this the car1enterCs sonB [1E9 159 FF] they ask. +r as e#se4here re1orted9 B&s not this the car1enter the son o$ Mary< . . . and they 4ere o$$ended at himB [1F9895]. 0his marked s1iritua# ascent occurrin: sudden#y at this a:e is in itse#$ a#most dia:nostic o$ the oncomin: o$ the cosmic sense. 0he ear#iest 4ritten and 1robab#y most authentic account o$ the i##umination o$ 2esus runs as $o##o4s9 BAnd strai:ht4ay comin: u1 out o$ the 4ater, he sa4 the hea"ens rent asunder, and the 1irit as a do"e descendin: u1on him9 and a "oice came out o$ the hea"ens sayin: 0hou art my be#o"ed on, in thee & am 4e## 1#eased. And strai:ht4ay the 1irit dri"eth him $orth into the 4i#dernessB [1F9 19 10-13]. 0here is a tradition that the i##umination o$ 2esus took 1#ace the 8th or 10th o$ 2anuary [155a9 85]. 0he $act that 2esus 4ent to 2ohn to be ba1ti?ed sho4s that his mind 4as directed to re#i:ion and makes it 1robab#e that he had Jbe$ore i##uminationK the earnest tem1erament out o$ 4hich, 4hen at a##, the Cosmic ense s1rin:s. &t is not necessary to su11ose that i##umination took 1#ace immediate#y u1on the ba1tism or that there 4as any s1ecia# connection bet4een these t4o thin:s. 0he im1u#se that dro"e 2esus to so#itude a$ter his i##umination is usua#, i$ not uni"ersa#. .au# $e#t it and obeyed it; so did 6hitman. 0he ex1ression9 B%e sa4 the hea"ens rent asunder,B describes 4e## enou:h the oncomin: o$ the Cosmic ense, 4hich is Jas has been saidK instantaneous, sudden, and much as i$ a "ei# 4ere 4ith one shar1 Lerk torn $rom the eyes o$ the mind, #ettin: the si:ht 1ierce throu:h. o, describin: this same oncomin: o$ Cosmic Consciousness, 2ohn -e1es says Jhe has been in>uirin: 4hether, in this seemin:#y miracu#ous occurrence, it is God or the human sou# 4hich actsK, and he conc#udes9 B&t is the sou# that is mo"ed and a4akened; it is as i$ God dre4 back some o$ the many "ei#s and co"erin:s that are be$ore it, so that it mi:ht see 4hat he isB [3089 F03]. [1. 100] o, too, the sense o$ the 4ords, B0hou art my be#o"ed on,B a:rees 1er$ect#y 4ith the messa:e con"eyed in a## the cases. 0he B& kno4 that the s1irit o$ God is the brother o$ my o4nB o$ 6hitman;

and 'anteCs 4ords9 B+ #o"e that :o"ernest the hea"ens, 4ho 4ith thy #i:ht didst #i$t me,B bein: strict#y 1ara##e# ex1ressions. 0he Ja11arent#yK obLecti"e "oice, too, is a common 1henomenon; it 4as heard by .au#, a#so by Mohammed. Another im1ortant e#ement in the case is the so-ca##ed B0em1tation.B 0he theory here acce1ted is that 2esus, at the a:e o$ thirty-three, or e"en thirty-$i"e, 4as sim1#y an inte##i:ent, "ery earnestminded mechanic, 4ith an exce##ent heredity and an exce1tiona# 1hysi>ue. 0hat he 4as in no 4ay distin:uishab#e, in no 4ay di$$erent, sa"e in his e#i:ibi#ity $or s1iritua# ex1ansion, 4hich 4as hidden in the de1ths o$ his nature e"en $rom himse#$, and 4hich may e>ua##y exist in any o$ them, $rom hundreds o$ youn: mechanics in e"ery city and to4n o$ Christendom to-day. udden#y, instantaneous#y, the chan:e came, and this youn: man $e#t and kne4 4ithin himse#$ the seemin:#y i##imitab#e s1iritua# $orce throu:h the exercise o$ 4hich a#most anythin: mi:ht be accom1#ished. %o4 4as it to be used< 0o :ain 4hat end< .o4er< 6ea#th< *ame< +r 4hat [1E9E91-10]< 2esus >uick#y decided, as these men a## decide, that the 1o4er must be used $or the bene$it o$ the race. 6hy shou#d he, 4hy shou#d they a##, decide in this sense< Because the mora# e#e"ation, 4hich is a 1art o$ Cosmic Consciousness, 4i## not 1ermit any other decision. 6ere it not so, 4ere the inte##ectua# i##umination not accom1anied by mora# exa#tation, these men 4ou#d undoubted#y be in e$$ect so many demons 4ho 4ou#d end by destroyin: the 4or#d. 0his tem1tation is necessari#y common to a## the cases, thou:h they do not a## s1eak o$ it. 0he essence o$ it is the a11ea# o$ the o#d se#$ conscious se#$ to the ne4 1o4er to assist it in accom1#ishin: its o#d desires. 0he de"i#, there$ore, is the se#$ conscious se#$. 0he de"i# JMaraK a11eared to Gautama as 4e## as to 2esus [1FH9 89] and ur:ed hint not to #aunch out on a ne4 1ath, but to kee1 to the o#d re#i:ions 1ractices, to #i"e >uiet#y and com$ortab#y. B6hat dost thou 4ant [1. 101] 4ith exertion<B he said to him. Mara did not seek to a##ure Gautama 4ith o$$ers o$ 4ea#th and 1o4er, $or these he had a#ready 1ossessed, and e"en the se#$ conscious Gautama kne4 their $uti#ity. As a#ready intimated, e"ery man 4ho enters Cosmic Consciousness necessari#y 1asses throu:h the same tem1tation. As a## the rest, Bacon 4as tem1ted, and, as doubt#ess many others ha"e $a##en, he, in a sense, $e##. %e $e#t in himse#$ such enormous ca1acity that he ima:ined he cou#d absorb the 4ea#th o$ both the Cosmic ense and e#$ Consciousness--both hea"en and earth. ,ater he bitter#y re1ented his :reed. %e ackno4#ed:es the :i$t J$rom GodK o$ the di"ine $acu#ty--Bthe :racious ta#entB--4hich he says he Bneither hoarded u1 unused, nor did he em1#oy it to the best ad"anta:e, as he shou#d ha"e done, but miss1ent it in thin:s $or 4hich JheK 4as #east $itB [1HF9 E89]. 0he su1eriority o$ 2esus to ordinary men consisted Jamon: other thin:sK in &nte##ectua# acuteness, Mora# e#e"ation, An a##-embracin: o1timism, A sense Jor the senseK o$ immorta#ity. 0he menta# su1eriority thus characteri?ed is a:ain a#most certain#y con$ined to those 4ho ha"e 1assed into Cosmic Consciousness, and there$ore, i$ :ranted, 4ou#d sett#e the >uestion. 0he accounts :i"en in the syno1tic :os1e#s o$ the trans$i:uration o$ 2esus can on#y be ex1#ained Ji$

acce1tedK by su11osin: that he 4as seen 4hi#e in the condition o$ Cosmic Consciousness, the chan:e in a11earance Jstrikin: enou:h in itse#$K bein: 1robab#y exa::erated Jas it 4ou#d a#most certain#y beK in the narration. %ere are the accounts as :i"en9 BAnd he 4as trans$i:ured be$ore them9 and his $ace did shine as the sun, and his :arments became 4hite as the #i:htB [1E9 1H9 3]. BAnd he 4as trans$i:ured be$ore them9 and his :arments became :#istenin:, exceedin: 4hite; so as no $u##er on earth can 4hiten themB [1F9 99 3-5]. &t is sin:u#ar that this obser"er shou#d con$ine his obser"ations to the :arments o$ 2esus. A:ain9 BAs he 4as 1rayin: the $ashion o$ his countenance 4as a#tered and his raiment became 4hite and [1. 103] da??#in:B [189 99 39]. &t is be#ie"ed that there is no kno4n human condition, exce1t that o$ Cosmic Consciousness, 4hich 4ou#d Lusti$y the abo"e 4ords. 0he chan:e in the BraimentB o$ 2esus s1oken o$ must be understood as re$#ected $rom his $ace and 1erson. &n the Gos1e# accordin: to the %ebre4s occurs the $o##o4in: 1assa:e9 B2ust no4 my mother, the %o#y 1irit, took me by one o$ my hairs and bore me u1on the :reat mountain o$ 0aborB [1099 85]. Baur and %i#:en$ie#d, it seems, ho#d that this is the ori:ina# o$ the trans$i:uration narrati"e; but i$ it is, it does not necessari#y 4eaken the testimony o$ Mark and ,uke. 0here are 1eo1#e #i"in: to-day Jthe 4riter kno4s one o$ themK 4ho ha"e seen 4hat is described Jand 4e## describedK in the abo"e 4ords o$ the :os1e#s. %ere there are se"era# stron: reasons $or be#ie"in: that 2esus had the Cosmic ense. A $urther reason is Ji$ $urther is neededK that 2esus stands s1iritua##y at or near the summit o$ the human race, and i$ there is such a $acu#ty as Cosmic Consciousness, as described in this "o#ume, he must ha"e 1ossessed it, other4ise he cou#d not occu1y such a 1osition.

&&. &t is most un$ortunate that the 4or#d 1ossesses no 4ords that 4e can be sure this extraordinary man uttered. 6hat a 1rice#ess 1ossession 4ou#d be a "o#ume, ho4soe"er sma##, actua##y 4ritten by himse#$= 6e ha"e, ho4e"er, so many sayin:s 4hich are attributed to him, and a11arent#y on such :ood authority, that 4e may be 1retty certain that many o$ them con"ey 4ith su$$icient accuracy the sense o$ 4hat he actua##y said. &$, no4, 2esus had Cosmic Consciousness, he must ha"e re$erred to it o"er and o"er a:ain in his teachin:, Lust as a## other such men ha"e done. &$ he did so, it shou#d be easy $or any one 4ho kno4s about the Cosmic ense to detect the re$erences, 4hi#e $or those 4ho do not kno4 there is such a thin: these 4ou#d necessari#y be other4ise inter1reted. [1. 105] &t is not necessary to attribute a misinter1retation, since the 4ords o$ 2esus Jas those o$ 'ante, B hakes1eareB and 6hitmanK 4ou#d carry, and doubt#ess 4ou#d be uttered 4ith the intention o$ carryin:, more than one meanin:. At the same time, as 2esus did not 4rite, and as his 4ords 4ere carried do4n by tradition J$or some short time at #eastK, and as these 4ords Jaccordin: to the 1resent su11ositionK 4ere im1er$ect#y understood by those 4ho 1assed them on, they 4ou#d ine"itab#y be a#tered. &n some 1assa:es they

certain#y 4ere, and in many others they 1robab#y 4ere. .hrases, the meanin: o$ 4hich is on#y 1artia##y a11rehended, cannot be carried do4n "erba##y intact un#ess they ha"e a#ready become sacred, as 4as the case 4ith the Aedas. 0he incom1#ete meanin: attributed to them 4ou#d ine"itab#y su::est and #ead to more or #ess im1ortant chan:es to match it. &$, then, 2esus had the Cosmic ense, and re$erred to it more or #ess o$ten in his teachin:, the 1assa:es in 4hich he so re$erred to it 4ou#d 1robab#y some, i$ not a##, o$ them be more or #ess a#tered. But there is a #on: series o$ 1assa:es comin: ostensib#y direct#y $rom him and runnin: es1ecia##y throu:h the syno1tic :os1e#s, 4hich 1assa:es, e"en in their 1resent $orm, seem to re$er unmistakab#y to the $acu#ty no4 in >uestion. And i$ some o$ them do not so c#ear#y as others, it may be that such di"er:ence can be $air#y accounted $or as abo"e. 0he 1assa:es in >uestion are those treatin: o$ 4hat 2esus sometimes ca##ed Bthe )in:dom o$ %ea"enB and sometimes Bthe )in:dom o$ God.B

&&&. 0he $o##o4in: >uotations embrace a## the more im1ortant and si:ni$icant 1assa:es in 4hich either ex1ression is used in the :os1e#s 4hen the 4ords in >uestion are re1orted as comin: $rom the #i1s o$ 2esus9 B#essed are the 1oor in s1irit $or theirs is the kin:dom o$ hea"en[QQ] [1E9F95]. [105-1]Q A 1roud man is hard#y #ike#y to ac>uire the Cosmic ense. [1. 10E] B#essed are they that ha"e been 1ersecuted $or ri:hteousness sake $or theirs is the kin:dom o$ hea"en [QR] [1E9F9 10]. 6hoe"er there$ore sha## break one o$ these #east commandments and sha## teach men so sha## be ca##ed #east in the kin:dom o$ hea"en; [QRR] but 4hosoe"er sha## do and teach them he sha## be ca##ed :reat in the kin:dom o$ hea"en. *or & say unto you that exce1t your ri:hteousness sha## exceed the ri:hteousness o$ the scribes and .harisees, ye sha## in no 4ise enter into the kin:dom o$ hea"en [1E9F919-30]. But seek ye $irst his kin:dom[Q section] Jthe kin:dom o$ GodK and his ri:hteousness, and a## these thin:s sha## be added unto you [1E9 89 55]. /ot e"eryone that saith unto me ,ord, ,ord, sha## enter into the kin:dom o$ hea"en,[QUUU9FF5UUU] but he that doeth the 4i## o$ my *ather 4hich is in hea"en [1E9H935]. And & say unto you that many sha## come $rom the east and the 4est and sha## sit do4n 4ith Abraham and &saac and 2acob in the kin:dom o$ hea"en;[Q] but the sons o$ the kin:dom sha## be cast $orth into the outer darkness; there sha## be 4ee1in: and the :nashin: o$ teeth [1E9 7911-13] . Aeri#y & say unto you,[QQ] amon: them that are born o$ 4omen there hath not arisen a :reater than 2ohn the Ba1tist; yet he that is but #itt#e in the kin:dom o$ hea"en is :reater than he. And $rom the days o$ 2ohn the Ba1tist unti# no4 the kin:dom o$ hea"en su$$ereth "io#ence and men o$ "io#ence

take it by $orce [1E9119 11-13]. But i$ & by the s1irit o$ God cast out de"i#s, then is the kin:dom o$ God[QQ] come unto you [1E9 1337]. (nto you is :i"en to kno4 the mysteries o$ the kin:dom o$ hea"en,[QR] but to them it is not :i"en [1E9 15911]. [10E-1]R .ersecution 4ou#d hard#y #ead to Cosmic Consciousness, but the #atter a#most ine"itab#y #eads to the $ormer. [10E-3]RR A man #eadin: an i## #i$e and encoura:in: others to do the same, 4ou#d be ca##ed B#east,B as a conscientious :ood man 4ou#d be ca##ed B:reatB $rom the 1oint o$ "ie4 o$ the Cosmic ense. But no man cou#d e"er enter into Cosmic Consciousness because he had ke1t any commandments, no matter ho4 strict#y. (n#ess a manCs s1iritua# #i$e 1ass the orthodoxies and con"entions he sha## in no case enter into Cosmic Consciousness. [10E-5] section ,et a man ha"e the Cosmic ense and he 4i## not be #ike#y to 4orry about 4or#d#y :oods. %e 4i## 1robab#y ha"e a## he 4ants, be his 1ossessions e"er so #itt#e. [10E-E]UUU9FF5UUU /o man sha## attain to the Cosmic ense by 1rayer, but, i$ at a##, by heredity and by a hi:h and 1ure #i$e. [10E-F] &t is not exc#usi"e#y $or the 2e4s, but e>ua##y $or the Genti#es. [10E-8]Q Amon: the mere#y se#$ conscious Jamon: Bthose 4ho are born o$ 4omenB--distin:uishin: bet4een those 4ho are not and those 4ho are Bborn ane4BK there are none :reater than 2ohn. But the #east o$ those 4ho ha"e the Cosmic ense is :reater than he. *rom the days o$ 2ohn the kin:dom o$ hea"en had su$$ered "io#ence Jmisinter1retation, etc.K in the 1erson o$ 2esus. [10E-H]Q %is s1iritua# ascendancy 4as e"idence that he had entered Cosmic Consciousness Jthe kin:dom o$ hea"enK. [10E-7]R 0hrou:h their 1ersona# intimacy 4ith 2esus they sa4 and rea#i?ed the 1reterhuman #o$tiness o$ his mind. 0hey sa4, in him, the kin:dom o$ hea"en--the hi:her #i$e. [1. 10F] 0he kin:dom o$ hea"en[QRR] is #ikened unto a man that so4ed :ood seed in his $ie#d; but 4hi#e men s#e1t his enemy came and so4ed tares a#so amon: the 4heat, and 4ent a4ay [1E91593E]. 0he kin:dom o$ hea"en is #ike unto a :rain o$ mustard seed 4hich a man took and so4ed in his $ie#d; 4hich indeed is #ess than a## seeds; but 4hen it is :ro4n, it is :reater than the herbs, and becometh a tree, so that the birds o$ the hea"en come and #od:e in the branches thereo$ [1E9 159 51-3] . 0he kin:dom o$ hea"en[Q section] is #ike unto #ea"en, 4hich a 4oman took and hid in three measures o$ mea#, ti## it 4as a## #ea"ened [1E9 159 55]. 0he kin:dom o$ hea"en[QUUU9FF5UUU] is #ike unto a treasure hidden in the $ie#d; 4hich a man $ound and hid; and in his Loy he :oeth and se##eth a## that he hath and buyeth that $ie#d [1E9 159 EE] . 0he kin:dom o$ hea"en[Q] is #ike unto a man that is a merchant seekin: :ood#y 1ear#s; and ha"in: $ound one 1ear# o$ :reat 1rice he 4ent and so#d a## he had and bou:ht it.

A:ain, the kin:dom o$ hea"en [QQQ] is #ike unto a net that 4as cast into the sea and :athered o$ e"ery kind; 4hich 4hen it 4as $i##ed they dre4 u1 on the beach and they sat do4n and :athered the :ood into "esse#s but the bad they cast a4ay [1E9159EF-EH]. & 4i## :i"e unto thee the keys o$ the kin:dom o$ hea"en;[QQ] and 4hatsoe"er thou sha#t bind on earth sha## be bound in hea"en and 4hatsoe"er thou sha#t #oose on earth sha## be #oosed in hea"en [1E918919]. &n that hour came the unto 2esus,[QQ] sayin:9 6ho, then, is :reatest in the kin:dom o$ hea"en< And he ca##ed to him a #itt#e chi#d and said9 Aeri#y & say unto you9 exce1t ye turn and become as #itt#e chi#dren ye sha## in no 4ise enter into the kin:dom o$ hea"en [1E9 179 1] . 0here$ore is the kin:dom o$ hea"en[QQ] #ikened unto a certain kin: 4hich [10F-1]RR 0he anta:onism bet4een the Cosmic ense and the mere#y se#$ conscious mind and the $ina# ine"itab#e subLection o$ the #atter to the $ormer. A 1er$ect ima:e o$ the initia# a11arent insi:ni$icancy o$ the Cosmic ense as it exists in one or a $e4 obscure indi"idua#s, and o$ its u#timate o"er4he#min: 1re1onderance in "ie4 both o$ the uni"ersa# in$#uence o$ the teachin: o$ these Jsay Gautama, 2esus, .au# and MohammedK, and more es1ecia##y in "ie4 o$ the ine"itab#e uni"ersa#ity o$ the Cosmic ense in the $uture. [10F-3] section &$ 1ossib#e a sti## more exact simi#e--the Cosmic ense #ea"ens the indi"idua#, and is to-day #ea"enin: the 4or#d. [10F-5]UUU9FF5UUU Men 4ho ha"e the Cosmic ense :i"e u1 e"erythin: $or it--this 4ho#e "o#ume is 1roo$ o$ it. [10F-E] 0he same statement in other #an:ua:e. [10F-F]QQ Corres1onds 4ith the simi#e o$ the 4heat and tares. [10F-8]Q 0he Cosmic ense is the $ina# arbiter o$ :ood and i##. 2esus seems to ha"e #ooked $or4ard to the estab#ishment o$ a schoo# or sect the members o$ 4hich shou#d 1ossess the Cosmic ense. [10F-H]Q B0his $ace,B says 6hitman, Bo$ a hea#thy, honest boy is the 1ro:ramme o$ a## :oodB [1959 5FF]. [10F-7]Q 0he Cosmic ense is #ike a kin: raised $ar abo"e the common se#$ conscious mind. &t [1. 108] has abso#ute charity 4ith the #atter, 4hich constant#y 4ars 4ith itse#$, but in the end the cosmic conscious mind 4i## utter#y 4i1e $rom o$$ the earth and re1#ace the mere#y se#$ conscious mind. Mean4hi#e, men on the se#$ conscious 1#ane are :reat#y 4antin: in 1atience and mercy. 4ou#d make a reckonin: 4ith his ser"ants. And 4hen he had be:un to reckon one 4as brou:ht unto him 4hich o4ed him ten thousand ta#ents. But $or as much as he had not 4here4ith to 1ay, his ,ord commanded him to be so#d and his 4i$e and chi#dren and a## that he had and 1ayment to be made. 0he ser"ant, there$ore, $e## do4n and 4orshi11ed him, sayin:, ,ord ha"e 1atience 4ith me

and & 4i## 1ay thee a##. And the ,ord o$ that ser"ant bein: mo"ed 4ith com1assion, re#eased him, and $or:a"e him the debt. But that ser"ant 4ent out and $ound one o$ his $e##o4 ser"ants 4hich o4ed him a hundred 1ence, and he #aid ho#d on him and took him by the throat, sayin:9 .ay 4hat thou o4est. o his $e##o4 ser"ant $e## do4n and besou:ht him sayin:9 %a"e 1atience 4ith me and & 4i## 1ay thee. And he 4ou#d not; but 4ent and cast him into 1rison unti# he shou#d 1ay that 4hich 4as due. o 4hen his $e##o4 ser"ants sa4 4hat 4as done they 4ere exceedin: sorry and came and to#d unto their ,ord a## that 4as done. 0hen his ,ord ca##ed him unto him and saith unto him9 0hou 4icked ser"ant, & $or:a"e thee a## that debt because thou besou:htest me9 hou#dst not thou a#so ha"e had mercy on thy $e##o4 ser"ant e"en as & had mercy on thee< And his ,ord 4as 4roth and de#i"ered him to the tormentors ti## he shou#d 1ay a## that 4as due [1E9 179 35-5E] . [QQ] &t is easier $or a came# to :o throu:h a need#eCs eye than $or a rich man to enter into the kin:dom o$ God [1E91993E]. 0he kin:dom o$ hea"en[QR] is #ike unto a man that is a househo#der, 4hich 4ent out ear#y in the mornin: to hire #aborers into his "ineyard. And 4hen he had a:reed 4ith the #aborers $or a 1enny a day he sent them into his "ineyard. And he 4ent out about the third hour and sa4 others standin: in the market-1#ace id#e; and to them he said9 Go ye a#so into the "ineyard and 4hatsoe"er is ri:ht & 4i## :i"e you. And they 4ent their 4ay. And a:ain he 4ent out about the sixth and the ninth hour and did #ike4ise. And about the e#e"enth hour he 4ent out and $ound others standin:9 And he saith unto them9 6hy stand ye here a## the day id#e< 0hey say unto him9 Because no man hath hired us. %e saith unto them9 Go ye a#so into the "ineyard. And 4hen e"en 4as come the #ord o$ the "ineyard saith unto his ste4ard9 Ca## the #aborers and :i"e them their hire, be:innin: $rom the #ast unto the $irst. And 4hen they came that 4ere hired about the e#e"enth hour, they recei"ed e"ery man a 1enny. And 4hen the $irst came, they su11osed they 4ou#d recei"e more; and they #ike4ise recei"ed e"ery man a 1enny. And 4hen they recei"ed it, they murmured a:ainst the househo#der, sayin:9 0hese #ast ha"e s1ent but one hour, [108-1]Q 0he 4riter has $ound no instance o$ a man absorbed in money makin: enterin: into Cosmic Consciousness. 0he 4ho#e s1irit o$ the $ormer is anta:onistic to the #atter. [108-3]R 0he Cosmic ense is not :i"en $or 4ork done or accordin: to merit, as this can be estimated by the se#$ conscious mind. 6hy shou#d 2esus, -e1es and Behmen be chosen, and Goethe, /e4ton and Aristot#e #e$t< [1. 10H] and thou hast made them e>ua# unto us, 4hich ha"e borne the burden o$ the day and the scorchin: heat. But he ans4ered and said to one o$ them9 *riend, & do thee no 4ron:9 didst thou not a:ree 4ith me $or a 1enny< 0ake u1 that 4hich is thine, and :o thy 4ay9 it is my 4i## to :i"e unto this #ast e"en as unto thee. &s it not #a4$u# $or me to do 4hat & 4i## 4ith mine o4n< or is thine eye e"i#, because & am :ood< o the #ast sha## be $irst and the $irst #ast [1E93091-1F].[QQ] A man had t4o sons; and he came to the $irst and said9 on, :o 4ork today in the "ineyard. And he ans4ered and said9 & 4i## not; but a$ter4ards he re1ented himse#$ and 4ent. And he came to the second, and said #ike4ise. And he ans4ered and said9 & :o, sir, and 4ent not. 6hether o$ the t4ain did the 4i## o$ his $ather< 0hey say the $irst. 2esus saith unto them9 Aeri#y & say unto you that the 1ub#icans and the har#ots :o into the kin:dom o$ God be$ore you [1E9 319 37-51]. 0he kin:dom o$ God[QQ] sha## be taken a4ay $rom you and sha## be :i"en to a nation brin:in: $orth the $ruits thereo$ [1E9 319 E5].

And 2esus ans4ered and s1ake a:ain in 1arab#es unto them, sayin:9 the kin:dom o$ hea"en [QR] is #ikened unto a certain kin: 4hich made a marria:e $east $or his son, and sent $orth his ser"ant to ca## them that 4ere bidden to the marria:e $east9 and they 4ou#d not come. A:ain he sent $orth other ser"ants, sayin:9 0e## them that are bidden9 Beho#d, & ha"e made ready my dinner; my oxen and my $at#in:s are ki##ed, and a## thin:s are ready9 Come to the marria:e $east. But they made #i:ht o$ it, and 4ent their 4ays, one to his o4n $arm, another to his merchandise; and the rest #aid ho#d on his ser"ants and entreated them shame$u##y, and ki##ed them. But the kin: 4as 4roth; and he sent his armies and destroyed those murderers, and burned their city. 0hen saith he to his ser"ants9 0he 4eddin: is ready, but they that 4ere bidden 4ere not 4orthy. Go ye there$ore into the 1artin:s o$ the hi:h4ays, and as many as ye sha## $ind bid to the marria:e $east. And those ser"ants 4ent out into the hi:h4ays and :athered to:ether a## as many as they [10H-1]Q By their ans4er the chie$ 1riests and e#ders condemned themse#"es, $or they said9 B& :o, sir,B and 4ent not, 4hi#e the 1ub#icans and har#ots 1ro$essed nothin:, but, as sho4n e#se4here in the :os1e#, sometimes had exce##ent hearts. 0hey may be easi#y nearer Cosmic Consciousness than the se#$-ri:hteous u11er c#ass. 6here, indeed, is a case o$ a se#$-ri:hteous man becomin: i##umined< [10H-3]Q 0he Cosmic ense comes es1ecia##y to those 1eo1#e 4ho ha"e the hi:hest mora# nature. [10H-5]R 0he kin: is God, the marria:e $east is Cosmic Consciousness, those 4ho are bidden are those 4ho ha"e been :i"en the best o11ortunities $or s1iritua# ad"ancement--1#enty, #eisure, etc.-but instead o$ usin: these $or the 1ur1ose desi:ned Js1iritua# :ro4thK they became absorbed in them a#one. 0hen God sent his 1ro1hets to 1ersuade them that they 4ere makin: a mistake, but they 4ou#d not #isten, and e"en misused the 1ro1hets. o 4hen the 4e##-o$$ and the educated and the re#i:ious 4ou#d not come the in"itation 4as extended to a##. But rich or 1oor, #earned or i:norant, re#i:ious or outcast, 4hoe"er comes, must ha"e on a 4eddin: :arment--the mind must be c#othed in humi#ity, sincerity, re"erence, candor and $ear#essness. Cou#d a man secure access to the $east 4ithout these it is easi#y ima:inab#e that he 4ou#d be torn to 1ieces. [1. 107] $ound both bad and :ood9 And the 4eddin: 4as $i##ed 4ith :uests. But 4hen the kin: came in to beho#d the :uests he sa4 there a man 4ho had not on a 4eddin: :arment, and he said unto him9 *riend, ho4 tamest thou in thither not ha"in: a 4eddin: :arment< And he 4as s1eech#ess. 0hen the kin: said to the ser"ants9 Bind him hand and $oot and cast him out into the outer darkness; there sha## be the 4ee1in: and :nashin: o$ teeth. *or many are ca##ed but $e4 chosen [1E93391-1E]. But 4oe unto you scribes and .harisees, hy1ocrites= Because ye shut the kin:dom o$ hea"en[QQ] a:ainst men9 *or ye enter not in yourse#"es, neither su$$er ye them that are enterin: in to enter [1E935915]. 0hen sha## the kin:dom o$ hea"en[QR] be #ikened unto ten "ir:ins, 4hich took their #am1s and 4ent $orth to meet the bride:room. And $i"e o$ them 4ere $oo#ish and $i"e 4ere 4ise. *or the $oo#ish, 4hen they took their #am1s, took no oi# 4ith them; but the 4ise took oi# in their "esse#s 4ith their #am1s. /o4, 4hi#e the bride:room tarried, they a## s#umbered and s#e1t. But at midni:ht there is a cry9 Beho#d the bride:room= Come ye $orth to meet him. 0hen a## those "ir:ins arose and trimmed their #am1s. And the $oo#ish said unto the 4ise9 Gi"e us o$ your oi#; $or our #am1s are :oin: out. But the 4ise ans4ered, sayin:9 .erad"enture there 4i## not be enou:h $or us and you9 Go ye rather to them that se## and buy $or yourse#"es. And 4hi#e they 4ent a4ay to buy the bride:room came; and they that 4ere ready 4ent in 4ith him to the marria:e $east9 And the door 4as shut. A$ter4ards came a#so the other "ir:ins, sayin:9 ,ord, #ord, o1en to us. But he ans4ered and said9 Aeri#y & say

unto you, & kno4 you not. 6atch, there$ore, ye kno4 not the day nor the hour [1E93F91-13]. *or it [the kin:dom o$ God[QQ]] is as 4hen a man, :oin: into another country, ca##ed his o4n ser"ants, and de#i"ered unto them his :oods. And unto one he :a"e $i"e ta#ents, to another t4o, to another one; to each accordin: to his se"era# abi#ity; and he 4ent on his Lourney. trai:ht4ay he that recei"ed the $i"e ta#ents 4ent and traded 4ith them, and made other $i"e ta#ents. &n #ike manner he a#so that recei"ed the t4o :ained other t4o. But he that recei"ed the one 4ent a4ay and di::ed in the earth, and hid his #ordCs money. [107-1]Q 0he $orma#, sou##ess re#i:ion o$ the scribes and .harisees Jand the same is true o$ much o$ the Christianity o$ to-dayK 4as anta:onistic to the :ro4th o$ the s1irit to Cosmic Consciousness. /either 4ou#d they a##o4 Jin as $ar as they cou#d 1re"entK o$ any s1iritua# #i$e and :ro4th outside the narro4 #imits #aid do4n by their B#a4.B [107-3]R 0he Cosmic ense does not come to the care#ess but to the earnest, 4ho di#i:ent#y use a## means o$ s1iritua# ad"ancement. 0he "ir:ins a## s#umbered; none o$ them kne4 that Bthe bride:roomB 4as comin:, but some had taken the necessary means--the others had not. [107-5]Q Man is endo4ed 4ith e#$ Consciousness, and must make the most 1ossib#e o$ it be$ore he can rise abo"e it. +r in other 4ords, and to con"ert the 1ro1osition into a truism, man must reach the to1 o$ the menta# stratum ca##ed e#$ Consciousness be$ore he can 1ass into the su1erim1osed stratum ca##ed Cosmic Consciousness. 2esus, in the 1arab#e, says9 God has :i"en to each man the se#$ conscious $acu#ties in "aryin: measure, 4hether he Jany :i"en indi"idua#K sha## 1ass beyond e#$ Consciousness into the kin:dom o$ hea"en JCosmic ConsciousnessK de1ends not so much u1on the measure o$ these $acu#ties as u1on the use made o$ them. 0hat there is much truth in this 1ro1osition [1. 109] is certain. &$, on the other hand, the cu#ti"ation o$ these $acu#ties is ne:#ected the man remains ho1e#ess#y on the se#$ conscious 1#ane; there has been, is and a#4ays 4i## be 4ee1in: and :nashin: o$ teeth. [1. 109] [1ara:ra1h continues] /o4 a$ter a #on: time the #ord o$ those ser"ants cometh, and maketh a reckonin: 4ith them. And he that recei"ed the $i"e ta#ents came and brou:ht other $i"e ta#ents, sayin:9 ,ord, thou de#i"eredst unto me $i"e ta#ents9 #o, & ha"e :ained other $i"e ta#ents. %is #ord said unto him9 6e## done, :ood and $aith$u# ser"ant9 thou hast been $aith$u# o"er a $e4 thin:s, & 4i## set thee o"er many thin:s9 enter thou into the Loy o$ thy #ord. And he a#so that recei"ed the t4o ta#ents came and said9 ,ord, thou de#i"eredst unto me t4o ta#ents; #o, & ha"e :ained other t4o ta#ents. %is #ord said unto him9 6e## done, :ood and $aith$u# ser"ant9 thou hast been $aith$u# o"er a $e4 thin:s, & 4i## set thee o"er many thin:s9 enter thou into the Loy o$ thy #ord. And he a#so that had recei"ed the one ta#ent came and said9 ,ord, & kne4 thee that thou art a hard man, rea1in: 4here thou didst not so4, and :atherin: 4here thou didst not scatter9 And & 4as a$raid, and 4ent a4ay and hid thy ta#ent in the earth; #o, thou hast thine o4n. But his #ord ans4ered and said unto him9 0hou 4icked and s#oth$u# ser"ant, thou kne4est that & rea1 4here & so4ed not, and :ather 4here & did not scatter; thou ou:htest there$ore to ha"e 1ut my money to the bankers, and at my comin: & shou#d ha"e recei"ed mine o4n 4ith interest. 0ake ye a4ay there$ore the ta#ent $rom him, and :i"e it unto him that hath the ten ta#ents. *or unto e"ery one that hath sha## be :i"en, and he sha## ha"e abundance9 but $rom him that hath not, e"en that 4hich he hath sha## be taken a4ay. And cast ye out the un1ro$itab#e ser"ant into the outer darkness9 there sha## be 4ee1in: and :nashin: o$ teeth [1E93F9 1E-50]. And he said9 o is the kin:dom o$ God[QQ] as i$ a man shou#d east seed u1on the earth, and shou#d s#ee1 and rise ni:ht and day, and the seed shou#d s1rin: u1 and :ro4 he kno4eth not ho4 [1F9E938H].

And he said unto them9 Aeri#y & say unto you there be some here o$ them that stand by 4hich sha## in no 4ise taste o$ death unti# they see the kin:dom o$ God[QR] come 4ith 1o4er [1F9991]. And i$ thine eye cause thee to stumb#e, cast it out9 &t is :ood $or thee to enter into the kin:dom o$ God[QRR] 4ith one eye, rather than ha"in: t4o eyes to be cast into he##; 4here their 4orm dieth not, and the $ire is not >uenched. *or e"ery one sha## be sa#ted 4ith $ire [1F999EH]. [109-1]Q 0he seed Ja #i$e o$ as1irationK must be so4n. 6e do not kno4 4hat is to :ro4 $rom it-days and ni:hts 1ass and at some instant--in bed, 4a#kin:, dri"in:, Cthe :uest that has 4aited #on:B a11ears. ee abo"e same 1arab#e $rom Matthe4. [109-3]R 0here be some here 1resent 4ho sha## enter into Cosmic Consciousness. 0o a man 4ith Cosmic Consciousness it seems so sim1#e and certain that others 4i## enter it. B& besto4 u1on any man or 4oman Jsays 6hitmanK the entrance to a## the :i$ts o$ the uni"erseB [1959 318]. [109-5]RR A##o4 nothin: to stand in the 4ay o$ s1iritua# ad"ancement. Anythin: is better than to remain in the mere#y se#$ conscious state, 4hich is $u## o$ miseries. [1. 110] 0he #a4 and the 1ro1hets 4ere unti# 2ohn9 $rom that time the :os1e# o$ the kin:dom o$ God[Q section] is 1reached and e"ery man entereth "io#ent#y into it [189 189 18]. And bein: asked by the .harisees 4hen the kin:dom o$ God[QUUU9FF5UUU] cometh he ans4ered them and said9 0he kin:dom o$ God Cometh not 4ith obser"ation; neither sha## they say, ,o, here= or there, $or #o, the kin:dom o$ God is 4ithin you [189 1H930-1]. %e said unto them, Aeri#y & say unto you9 0here is no man that hath #e$t house, or 4i$e or brethren, or 1arents, or chi#dren, $or the kin:dom o$ GodCs[Q] sake, 4ho sha## not recei"e mani$o#d more in this time, and in the 4or#d to come eterna# #i$e [189 179 39-50]. 2esus ans4ered and said unto him9 Aeri#y, "eri#y & say unto thee, exce1t a man be born ane4 he cannot see the )in:dom o$ God.[QQQ] /icodemus saith unto %im9 %o4 can a man be born 4hen he is o#d< Can he enter a second time into his motherCs 4omb and be born< 2esus ans4ered9 Aeri#y, "eri#y & say unto thee, exce1t a man be born o$ 4ater and the s1irit, he cannot enter into the kin:dom o$ God [1H9595-F]. ,ooked at $rom the 1resent 1oint o$ "ie4, the obLects o$ the teachin:s o$ 2esus, as o$ Gautama, 4ere t4o9 JaK 0o te## men 4hat he had #earned u1on enterin: into Cosmic Consciousness, 4hich thin:s he sa4 it 4as o$ the "ery :reatest im1ortance that they shou#d kno4; and JbK to #ead men u1 into or at #east to4ards Cosmic Consciousness, or, in his 4ords, into the kin:dom o$ God. [110-1] section 0ries to enter "io#ent#y or a4k4ard#y into it. 0ries to :et in 4hi#e sti## on#y se#$ conscious. %o4 true is this to-day= [110-3]UUU9FF5UUU &t is not outside but inside. &t is a 1art Ja $acu#tyK o$ the mind itse#$. [110-5] Men 4ith Cosmic Consciousness ha"e :enera##y been o$ this o1inion, ha"e o$ten 1arted $rom their re#ations, and ha"e either not married or ha"e broken the tie--c$. Buddha, 2esus, .au#, Ba#?ac Junti# the "ery end o$ his #i$eK, 6hitman, Car1enter.

[110-E]QQ 0his 1assa:e does not seem to need comment. &t is, as it stands, as c#ear as 4ords can be. 0he oncomin: o$ the Cosmic ense is a ne4 birth into a ne4 #i$e.

(MMAR6e ha"e in this case9 a. ome e"idence o$ the characteristic suddenness that be#on:s to the oncomin: o$ the ne4 sense. b. /o de$inite record o$ subLecti"e #i:ht, thou:h it is im1ossib#e [1. 111] to say 4hat the 4ords B%ea"en rent asunder,B B 1irit as a do"e descendin:,B and BA "oice out o$ the hea"ensB rea##y mean. As the ex1erience 4as subLecti"e, 2esus must ha"e to#d some one o$ it, and 1erha1s it 1assed throu:h se"era# minds be$ore the 4ords 4e ha"e 4ere 4ritten do4n, no one Jnot e"en 2esusK ha"in: any idea as to the meanin: o$ the ex1erience. c. .resumab#y 4e ha"e inte##ectua# i##umination. d. Mora# e#e"ation 4e## marked, thou:h un$ortunate#y 4e kno4 nothin: $or certain o$ the 1ersona#ity o$ 2esus be$ore the time o$ his i##umination, 4hen, as abo"e stated, he 4as about thirtythree or thirty-$i"e years o$ a:e. e. 6e ha"e the sense o$ immorta#ity and the extinction o$ the sense o$ sin and o$ the $ear o$ death. $. *ina##y, the characteristic chan:e o$ a11earance 4hich accom1anies the 1resence o$ the Cosmic ense and s1oken o$ by the syno1tics as 2esusCBtrans$i:uration.B *ootnotes S979Q 0he Re"ie4 o$ Re"ie4s $or 2anuary, 179H, sums u1 the e"idence bearin: on the 1oint as $o##o4s9 B+ne o$ the most eminent o$ #i"in: authorities on the #i$e o$ Christ, 'r. Cunnin:ham Geikie, 4rites in the %omi#etic Re"ie4 on the "arious attem1ts to $ix the exact date o$ the birth o$ the Messiah. B&t is c#ear that the recei"ed chrono#o:y o$ the Abbot 'yonisius the '4ar$, 4hich dates $rom the $irst ha#$ o$ the sixth century, must ha"e be:un se"era# years too #ate in $ixin: the birth o$ Christ as ha"in: taken 1#ace in the HFEth year o$ Rome, since it is kno4n that %erod died in HF0, and 2esus must ha"e been born 4hi#e %erod 4as sti## rei:nin:. 'r. Geikie 1oints out other $undamenta# errors in the ca#cu#ations o$ the Abbot 'yonisius. B'yonisius had based his ca#cu#ations on the mention by t. ,uke that 2ohn the Ba1tist, 4ho 4as a #itt#e o#der than 2esus, be:an his 1ub#ic 4ork in the $i$teenth year o$ 0iberius, and that 2esus 4as Cabout thirty years o#dC 4hen he be:an to teach J,uke iii9 1-35K . 0his $i$teenth year o$ 0iberius 4ou#d be 1erha1s H73 or H75, and thirty deducted $rom this 4ou#d :i"e HF3 or HF5, to the #atter o$ 4hich 'ionysius added a year, on the su11osition that ,ukeCs ex1ression, Cabout thirty years,C re>uired him to add a year. But the "a:ue about 4as a 4eak :round on 4hich to :o, and, besides, the rei:n o$ 0iberius may be reckoned $rom his association in the :o"ernment 4ith Au:ustus, and

thus $rom H8F instead o$ $rom H8H. 0he texts & ha"e >uoted $rom t. ,uke cannot, there$ore, be used to $ix either the birthday or the month o$ the birth, or e"en the year. 0his is seen, indeed, in the "aryin: o1inions on a## these 1oints in the ear#y church, and $rom the $act that the 3Fth o$ 'ecember has been acce1ted as the birth day on#y since the $ourth century, 4hen it s1read $rom Rome, as that 4hich 4as to be thus honored.B 0%! M+ 0 R!A +/AB,! C+/C,( &+/. B0he nearest a11roach to a sound conc#usion is, in $act, su11#ied by the statement that %erod 4as a#i"e $or some time a$ter Christ 4as born. 0he in$ant Redeemer must ha"e been six 4eeks o#d 4hen 1resented in the tem1#e, and the "isit o$ the Ma:i $e## 4e do not kno4 ho4 much #ater. 0hat the massacre o$ a## the chi#dren at Beth#ehem $rom t4o years o#d and under 1resu11oses that the Ma:i must ha"e come to 2erusa#em a #on: time a$ter the birth o$ the ex1ected )in:, $or there 4ou#d ha"e been no sense in ki##in: chi#dren t4o years o#d i$ Christ had been born on#y a $e4 4eeks or e"en months be$ore. 0hat there 4as a massacre, as to#d in the Gos1e#, is con$irmed by a re$erence to it in a atire o$ Macrobius J at. ii, EK, so that the crime is historica##y true and the hi:her criticism 4hich treated it as a $ab#e is con"icted o$ error. But i$ Christ 4as born t4o years be$ore %erodCs death--and %e may ha"e been born e"en ear#ier--this 4ou#d make the :reat e"ent $a## in the year HE7, or six years be$ore our era.B &$ 4e acce1t the conc#usions o$ this 4riter, 2esus 4as about thirty-$i"e years o$ a:e at i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 5. .au#. 0%A0 the :reat a1ost#e had the Cosmic ense seems as c#ear and certain as that Caesar 4as a :reat :enera#. %e 4as, in $act, B:reatB and an Ba1ost#eB because he had it, and $or no other reason 4hate"er.

&. &n his case meet a## the e#ements both o$ 1robabi#ity and 1roo$. As sho4n by his enthusiasm $or the re#i:ion in 4hich he 4as brou:ht u1, he had the earnest tem1erament 4hich seems a#4ays to $orm the matrix in 4hich the ne4 #i$e is brou:ht $or4ard to its birth. %e 4as at the time o$ his Jsu11osedK i##umination 1robab#y about the a:e at 4hich the Cosmic ense usua##y sho4s itse#$. uther#and J1H19 15HK has the $o##o4in: bearin: on this 1oint9 %e says that .au#9 [1. 113] Cou#d not ha"e been "ery much youn:er than 2esus. %e 4as o$ an ardent and im1etuous nature, and not #on: a$ter the cruci$ixion J1erha1s 4ithin t4o yearsK be:an to be cons1icuous as a 1ersecutor o$ the #itt#e com1anies o$ be#ie"ers in Christ that 4ere :athered not on#y in 2erusa#em but in many other 1#aces. 0he same ?ea# 4hich made him a$ter4ard such an e$$icient missionary o$ Christianity

no4 caused him to carry his 1ersecutions o$ the hated sect o$ the B/a?arenesB beyond 2erusa#em to the cities and "i##a:es o$ 2udea, and $ina##y e"en beyond the bounds o$ .a#estine. &t 4as 4hi#e he 4as on his 4ay to the city o$ 'amascus, a #itt#e 4ay outside o$ .a#estine on the northeast, bent on extir1atin: the ne4 heresy there, that the remarkab#e e"ent occurred 4hich chan:ed his 4ho#e #i$e. &$, no4, .au# 4as, say, $our or $i"e years youn:er than 2esus, his i##umination took 1#ace at the same a:e as that o$ his :reat 1redecessor. +ne 4ord more on this #ast 1oint. &t is a #itt#e sin:u#ar that neither the a1ost#e himse#$ nor his historian, ,uke, 4ho 4as dee1#y interested in a## that re#ated to his 1ersona#ity, ha"e #et $a## a sin:#e ex1ression $rom 4hich the date o$ .au#Cs birth can be 1ositi"e#y and de$inite#y deduced. 1eakin: o$ his #i$e be$ore his i##umination, ho4e"er, .au# says [179339E]9 B& 1ersecuted this 4ay unto the death, bindin: and de#i"erin: into 1rison both men and 4omen.B A "ery youn: man, un#ess born into some 1#ace o$ authority, cou#d hard#y ha"e occu1ied the 1osition thus described. 0he #eaders o$ the chie$ 1arty o$ the 2e4s 4ou#d scarce#y em1#oy a "ery youn: man as .au# 4as em1#oyed. .au#Cs Bcon"ersionB 1ossib#y took 1#ace in the year 55 [1EE9 EF-8]. u11osin: he 4as born short#y be$ore the year 1, then 4hen .hi#i11ians 4as 4ritten--that is, A. '. 81 [1EE9 5FH-7]--he 4ou#d be bet4een sixty and sixty-$i"e years o$ a:e, 4hich 4ou#d a:ree "ery 4e## 4ith certain ex1ressions in that e1ist#e 4hich 4ou#d hard#y ha"e been uttered by a much youn:er man. *or instance9 B& am in a strait bet4ixt the t4o, ha"in: the desire to de1art and be 4ith Christ; $or it is "ery $ar better9 yet to abide in the $#esh is more need$u# $or your sakeB [3E919 35-E]. 6hen 4ritin: these 4ords it does not a11ear that he 4as sick, neither 4as he in any dan:er $rom the resu#t o$ his tria#, 4hich 4as then :oin: on [1EE9 5FH-7]. 0he near 1ros1ect o$ death must ha"e been due to his a:e at the time. But i$ he 4as, say, sixty-$i"e in A. '. 81, then he 4ou#d be thirty-se"en at [1. 115] the time o$ his i##umination. %e mi:ht not ha"e been as o#d as that, but cou#d hard#y ha"e been much youn:er. 0he chrono#o:y o$ the ear#y church is "ery obscure. Renan [1E39 185] :i"es the date o$ .au#Cs birth 10 or 13 A. '., that o$ the stonin: o$ te1hen 5H, that o$ .au#Cs Bcon"ersionB 57. .au#, then, 4ou#d ha"e been bet4een t4enty-six and t4enty-ei:ht on the occurrence o$ that e"ent; a#so he 4ou#d ha"e been no more than $orty-nine to $i$ty-one 4hen the abo"e 1assa:e in .hi#i11ians 4as 4ritten. But this, $or reasons :i"en, seems exceedin:#y un#ike#y. 6ei:hin: a## 1robabi#ities J$or 4e ha"e nothin: e#seK it seems #ike#y that .au# 4as about $our years youn:er than 2esus and that his i##umination took 1#ace about the same #en:th o$ time a$ter that o$ his :reat 1redecessor.

&&. 6e ha"e three se1arate accounts o$ the oncomin: o$ his ne4 #i$e, t4o o$ them ostensib#y and 1robab#y in his o4n 4ords, and each o$ the three containin: the essentia# e#ements o$ the $act o$ i##umination as 1ositi"e#y kno4n in other cases. A:ain 4e ha"e e#se4here [3191391-H] a descri1tion, certain#y :i"en by himse#$, o$ certain subLecti"e ex1eriences 4hich 4ou#d a#one be stron:, i$ not con"incin:, e"idence o$ the $act o$ i##umination; $or it is sa$e to say that the 4ords there set do4n cou#d hard#y ha"e been 4ritten un#ess the 4riter o$ them had actua##y ex1erienced the 1assa:e $rom se#$ to Cosmic Consciousness. 0hen o"er and abo"e a## these e"idences there exists a body o$ 4ritin:s by this man 4hich o"er and o"er a:ain demonstrates the existence in the 4riter o$ the $acu#ty in >uestion. %is conduct immediate#y $o##o4in: i##umination is a#so characteristic. 0akin: the usua# course, he retires $or some time into more or #ess com1#ete so#itude; 4hether to the

%auran, as Renan su11oses, or to the inaitic 1eninsu#a, as %o#sten thinks, does not matter [7E9 E1H]. As re:ards his i##umination itse#$--his Bcon"ersion,B the oncomin: o$ Cosmic Consciousness in his case--4e are to#d [179 99 5-9] that9 [1. 11E] As he Lourneyed it came to 1ass that he dre4 ni:h unto 'amascus9 and sudden#y there shone round about him a #i:ht out o$ hea"en9 and he $e## u1on the earth and heard a "oice sayin: unto him, au#, au#, 4hy 1ersecutest thou me< And he said, 6ho art thou, ,ord< And he said, & am 2esus 4hom thou 1ersecutest9 but rise and enter into the city, and it sha## be to#d thee 4hat thou must do. And the men that Lourneyed 4ith him stood s1eech#ess, hearin: the "oice, but beho#din: no man. And au# arose $rom the earth; and 4hen his eyes 4ere o1ened, he sa4 nothin:; and they #ed him by the hand into 'amascus. And he 4as three days 4ithout si:ht, and did neither eat nor drink. 0he second account runs as $o##o4s [179 339 8-11]9 And it came to 1ass, that as & made my Lourney, and dre4 ni:h unto 'amascus, about noon, sudden#y there shone $rom hea"en a :reat #i:ht round about me. And & $e## unto the :round, and heard a "oice sayin: unto me, mau#, au#, au#, 4hy 1ersecutest thou me< And & ans4ered, 6ho art thou, ,ord< And he said unto me, & am 2esus o$ /a?areth, 4hom thou 1ersecutest9 And they that 4ere 4ith me behe#d indeed the #i:ht, but they heard not the "oice o$ him that s1ake to me. And & said, 6hat sha## & do, ,ord< And the ,ord said unto me, Arise, and :o into 'amascus. And there it sha## be to#d thee o$ a## thin:s 4hich are a11ointed $or thee to do. And 4hen & cou#d not see $or the :#ory o$ that #i:ht, bein: #ed by the hand o$ them that 4ere 4ith me, & came into 'amascus. And the third account [179 389 13-17] is as $o##o4s9 As & Lourneyed to 'amascus 4ith the authority and commission o$ the chie$ 1riests, at midday, + kin:, & sa4 on the 4ay a #i:ht $rom hea"en, abo"e the bri:htness o$ the sun, shinin: round about me and them that Lourneyed 4ith me. And 4hen 4e 4ere a## $a##en to the earth & heard a "oice sayin: unto me in the %ebre4 #an:ua:e, au#, au# 4hy 1ersecutest thou me< &t is hard $or thee to kick a:ainst the :oad. And & said, 6ho art thou, ,ord= And the ,ord, said, & am 2esus 4hom thou 1ersecutest. But arise and stand u1on thy $eet; $or to this end ha"e & a11eared unto thee, to a11oint thee a minister and a 4itness both o$ the thin:s 4herein thou has seen me, and o$ thin:s 4herein & 4i## a11ear unto thee; de#i"erin: thee $rom the 1eo1#e and $rom the Genti#es, unto 4hom & send thee, to o1en their eyes, that they may turn $rom darkness to #i:ht, and $rom the 1o4er o$ atan unto God. 0hese three narrati"es, 4hich a:ree 4e## enou:h one 4ith another, their s#i:ht discre1ancies bein: o$ #itt#e or no conse>uence, :i"e the usua# sensuous 1henomena that near#y a#4ays accom1any the oncomin: o$ the ne4 sense. [1. 11F] /ext comes a recita# o$ e"en, i$ 1ossib#e, sti## :reater im1ortance [319 139 1-H]. &t con"eys, in $e4 4ords, an account o$ .au#Cs mora# e#e"ation and inte##ectua# i##umination durin: and $o##o4in: his Bcon"ersion.B %e says9 & must needs :#ory, thou:h it is not ex1edient; but & 4i## come to "isions and re"e#ations o$ the ,ord. & kno4 a man in Christ,[QQ] $ourteen years a:o J4hether in the body & kno4 not or 4hether out o$ the body & kno4 not; God kno4ethK such a one cau:ht u1 e"en to the third hea"en. And & kno4 such a man J4hether in the body or a1art $rom the body & kno4 not; God kno4ethK ho4 that he 4as

cau:ht u1 into 1aradise and heard uns1eakab#e 4ords,[QR] 4hich it is not #a4$u# $or a man to utter. +n beha#$ o$ such a one 4i## & :#ory; but on mine o4n beha#$ & 4i## not :#ory, sa"e in my 4eaknesses. *or i$ & shou#d desire to :#ory & sha## not be $oo#ish; $or & sha## s1eak the truth; but & $orbear, #est any man shou#d account o$ me abo"e that 4hich he seeth me to be, or heareth $rom me. And by reason o$ the exceedin: :reatness o$ the re"e#ations--4here$ore that & shou#d not be exa#ted o"ermuch there 4as :i"en to me a thorn in the $#esh, a messen:er o$ atan to bu$$et me. [11F-1]Q BChristB is .au#Cs name $or Cosmic Consciousness. [11F-3]R (ns1eakab#e 4ords, so 6hitman9 B6hen & undertake to te## the best & $ind & cannot, my ton:ue is ine$$ectua# on its 1i"ots; my breath 4i## not be obedient to its or:ans; & become a dumb manB [1959 1H9].

&&&. 0o com1#ete the case it on#y remains to transcribe certain utterances o$ .au#Cs $rom the 1oint o$ "ie4 o$ the Cosmic ense; 4hich utterances, did they stand a#one, 4ou#d 1ro"e that the man $rom 4hom they 1roceeded 1ossessed it, since 4ithout it they cou#d not ha"e been made. *or this 4e say unto you by the 4ord o$ the ,ord,[QQ] that 4e that are a#i"e, that are #e$t unto the comin: o$ the ,ord, sha## in no 4ise 1recede them that are $a##en as#ee1. *or the ,ord himse#$ sha## descend $rom hea"en, 4ith a shout, 4ith the "oice o$ the archan:e#, and 4ith the trum1 o$ God; and the dead in Christ sha## rise $irst9 0hen 4e that are a#i"e, that are #e$t, sha## to:ether 4ith them be cau:ht u1 in the c#ouds, to meet the ,ord in the air; and so sha## 4e e"er be 4ith the ,ord. 6here$ore com$ort one another 4ith these 4ords [389E91F-17]. [11F-5]Q 0he usua# assurances o$ immorta#ity that be#on: to Cosmic Consciousness. [1. 118] *or & make kno4n to you, brethren,[QQ] as touchin: the :os1e# 4hich 4as 1reached by me, that it is not a$ter man. *or neither did & recei"e it $rom man, nor 4as & tau:ht it, but it came to me throu:h re"e#ation o$ 2esus Christ [33919 11-13].[QQ] But 4hen it 4as the :ood 1#easure o$ God, 4ho se1arated me, e"en $rom my motherCs 4omb, and ca##ed me throu:h %is :race to re"ea# %is on in me, that & mi:ht 1reach him amon: the :enti#es; immediate#y & con$erred not 4ith $#esh and b#ood; neither 4ent & u1 to 2erusa#em to them 4hich 4ere a1ost#es be$ore me; but & 4ent a4ay into Arabia; and a:ain & returned unto 'amascus [339 19 1F-1H]. Christ redeemed us $rom the curse o$ the #a4 [3395915].[QQ] But be$ore $aith came, 4e 4ere ke1t in4ard under the #a4, shut u1 unto the $aith 4hich shou#d a$ter4ards be re"ea#ed. o that the #a4 has been our tutor to brin: us unto Christ that 4e mi:ht be Lusti$ied by $aith; but no4 that $aith is come 4e are no #on:er under a tutor. *or ye are a## sons o$ God throu:h $aith in Christ 2esus. *or as many o$ you as 4ere ba1tised into Christ did 1ut on Christ [3395935-3H]. 6ith $reedom did Christ set us $ree[QQ] [339F91]. *or ye, brethren, [QQ] 4ere ca##ed $or $reedom [339F915].

0he $ruit o$ the s1irit[QQ] is #o"e, Loy, 1eace, #on: su$$erin:, kindness, :oodness, $aith$u#ness, meekness, tem1erance9 a:ainst such as these there is no #a4. And they that are o$ Christ 2esus ha"e cruci$ied the $#esh 4ith the 1assions and the #usts thereo$ [339F9 33-3E]. /either is circumcision[QQ] anythin:, nor uncircumcision, but a ne4 creature [339891F]. [118-1]Q As re:ards his BGos1e#,B .au# 4as instructed by the Cosmic ense on#y. [118-3]Q %e kne4, ho4e"er, enou:h about 2esus and his teachin:s to be ab#e to reco:ni?e J4hen it came to himK that the teachin:s o$ the Cosmic ense 4ere 1ractica##y identica# 4ith the teachin:s o$ 2esus. [118-5]Q Christ is the Cosmic ense concei"ed as a distinct entity or indi"idua#ity. 0hat does redeem any to 4hom it comes $rom the Bcurse o$ the #a4B--i.e., $rom the shame and $ear and hate that be#on: to the se#$ conscious #i$e. .au# seems to su11ose a ba1tism into Cosmic Consciousness JChristK . 'oubt#ess there is such a ba1tism; but 4here is the 1riesthood 4hich is ab#e to administer it< [118-E]Q 0he CC$reedomB o$ the Cosmic ense is su1reme. &t abso#"es a man $rom his $ormer se#$ and makes $uture s#a"ery im1ossib#e. [118-F]Q .au# #o"es and "a#ues $reedom as keen#y as does the modern American 6a#t 6hitman. 0hey both kne4 J4hat, a#as= so $e4 ha"e kno4nK 4hat true $reedom is. [118-8]Q *or B0he 1iritB and BChrist 2esusB read Cosmic Consciousness. C$. M. C. ,. in$ra. B0he ho#y breath ki##s #ust, etc.,B and Bha:a"ad:ita9 B!"en the taste $or obLects o$ sense de1arts $rom him 4ho has seen the su1reme.B [118-H]Q Ca##ed by Ba#?ac9 B0he second existenceB [F9 100]. [1. 11H] 6e s1eak 4isdom amon: the 1er$ect9[QQ] yet a 4isdom not o$ this 4or#d, nor o$ the ru#ers o$ this 4or#d, 4hich are comin: to nou:ht; but 4e s1eak GodCs 4isdom in a mystery, e"en the 4isdom that hath been hidden, 4hich God $oreordained be$ore the 4or#ds unto our :#ory9 4hich none o$ the ru#ers o$ this 4or#d kno4eth [309398-7]. 0he s1irit searcheth a## thin:s, yea, the dee1 thin:s o$ God.[QQ] *or 4ho amon: men kno4eth the thin:s o$ a man, sa"e the s1irit o$ the man 4hich is in him< !"en so the thin:s o$ God none kno4eth, sa"e the s1irit o$ God. But 4e recei"ed, not the s1irit o$ the 4or#d, but the s1irit 4hich is o$ God; that 4e mi:ht kno4 the thin:s that are $ree#y :i"en to us by God. 6hich thin:s a#so 4e s1eak, not in 4ords 4hich manCs 4isdom teacheth, but 4hich the s1irit teacheth; com1arin: s1iritua# thin:s 4ith s1iritua#. /o4 the natura# man recei"eth not the thin:s o$ the s1irit o$ God9 *or they are $oo#ishness unto him; and he cannot kno4 them, because they are s1iritua##y Lud:ed. But he that is s1iritua# Lud:eth a## thin:s, and he himse#$ is Lud:ed o$ no man. *or 4ho hath kno4n the mind o$ the ,ord, that he shou#d instruct him< But 4e ha"e the mind o$ Christ.[QQ] And &, brethren, cou#d not s1eak unto you as unto s1iritua#, but as unto carna#, as unto babes in Christ. & $ed you 4ith mi#k, not 4ith meat; $or ye 4ere not yet ab#e to bear it; nay, not e"en no4-are ye ab#e; $or ye are yet carna# [309 39 10-18 and 591-5]. &$ any man thinketh that he is 4ise amon: you in this 4or#d, #et him become a $oo#, that he may

become 4ise. *or the 4isdom o$ this 4or#d is $oo#ishness 4ith God [3095917-19].[QQ] &$ 4e so4ed unto you s1iritua# thin:s, is it a :reat matter i$ 4e sha## rea1 your carna# thin:s [30999 11]<[QQ] *or i$ & 1reach the :os1e#, & ha"e nothin: to :#ory o$; $or necessity is #aid u1on me [3099918].[QQ] [11H-1]Q %e s1eaks $rom the stand1oint o$ the Cosmic ense, 4hich 4as to come 4hen the time 4as ri1e and has come no4 to him. [11H-3]Q .au# is in$ormed, not by the human Jthe se#$ consciousK mind, but by the s1irit o$ God JCosmic ConsciousnessK, and no man mere#y se#$ conscious can Lud:e him any more than an anima# Jha"in: sim1#e consciousness mere#yK can Lud:e a Jse#$ consciousK man. [11H-5]Q 0he mere#y se#$ conscious man cannot be made to understand the thin:s seen by the Cosmic ense. 0hese thin:s, i$ 1resented, a11ear $oo#ish to him. But he that has the Cosmic ense Jbein:, o$ course, a#so se#$ consciousK is ab#e to Lud:e Ba## thin:sB--i.e., the thin:s o$ both re:ions. .au# cou#d not there$ore s1eak to the Corinthians as he 4ou#d ha"e #iked to ha"e done, they not ha"in: Cosmic Consciousness, [11H-E]Q .au# says the 4isdom o$ se#$ consciousness is not 4isdom to those 4ho ha"e the Cosmic ense, and the 4isdom o$ the #atter is $oo#ishness to the mere#y se#$ conscious. [11H-F]Q Com1are 6hitmanCs 1oem, B0o Rich Gi"ersB [1959 31819 B6hat you :i"e me & cheer$u##y acce1t, a #itt#e sustenance, a hut and :arden, a #itt#e money as & rende?"ous 4ith my 1oems, a tra"e#erCs #od:in: and a break$ast as & Lourney throu:h the states. 6hy shou#d & be ashamed to o4n such :i$ts< 6hy to ad"ertise $or them< *or & myse#$ am not one 4ho besto4s nothin: u1on man and 4oman, $or & besto4 u1on any man or 4oman the entrance to a## the :i$ts o$ the uni"erse. [11H-8]Q 0his seems to be the ex1erience o$ a## 1ersons 4ho ha"e had the Cosmic ense either in :reater or #ess de:ree. o B#ake says9 B& ha"e 4ritten this 1oem JC2erusa#emCK 4ithout 1remeditation and e"en [1. 117] a:ainst my 4i##.B o a#so Behmen Bbecame im1ressed 4ith the necessity o$ 4ritin: do4n 4hat he sa4,B thou:h 4ritin: 4as $ar $rom easy 4ith him. [1. 117] &$ & s1eak 4ith the ton:ues o$ men and o$ an:e#s,[QQ] but ha"e not #o"e, & am become soundin: brass, or a c#an:in: cymba#. And i$ & ha"e the :i$t o$ 1ro1hecy, and kno4 a## mysteries and a## kno4#ed:e; and i$ & ha"e a## $aith, so as to remo"e mountains, but ha"e not #o"e, & am nothin:. And i$ & besto4 a## my :oods to $eed the 1oor, and i$ & :i"e my body to be burned, but ha"e not #o"e, it 1ro$iteth me nothin:. ,o"e su$$ereth #on:, and is kind; #o"e en"ieth not; #o"e "aunteth not itse#$, is not 1u$$ed u1, does not beha"e itse#$ unseem#y, seeketh not its o4n, is not 1ro"oked, taketh not account o$ e"i#; reLoiceth not in unri:hteousness, but reLoiceth 4ith the truth; beareth a## thin:s, be#ie"eth a## thin:s, ho1eth a## thin:s, endureth a## thin:s. ,o"e ne"er $ai#eth; but 4hether there be 1ro1hecies, they sha## be done a4ay; 4hether there be ton:ues, they sha## cease; 4hether there be kno4#ed:e, it sha## be done a4ay. *or 4e kno4 in 1art and 4e 1ro1hesy in 1art; but 4hen that 4hich is 1er$ect is come, that 4hich is in 1art sha## be done a4ay. 6hen & 4as a chi#d, & s1ake as a chi#d, & $e#t as a chi#d, & thou:ht as a chi#d; no4 that & am become a man, & ha"e 1ut a4ay chi#dish thin:s. *or no4 4e see in a mirror, dark#y; but then $ace to $ace9 no4 & kno4 in 1art; but then sha## & kno4 e"en as a#so & ha"e been kno4n. But no4 abideth $aith, ho1e, #o"e, these three; and the :reatest o$ these is #o"e [309 1591-15].

*or as in Adam a## die,[QQ] so a#so in Christ sha## a## be made a#i"e. But each in his o4n order, Christ the $irst $ruits; then they that are ChristCs, at his comin:. 0hen cometh the end 4hen he sha## de#i"er u1 the kin:dom to God, e"en the *ather; 4hen he sha## ha"e abo#ished a## ru#e and a## authority and 1o4er [3091F933-3F]. Beho#d, & te## you a mystery9[QQ] 6e sha## not a## s#ee1, but 4e sha## a## be chan:ed, in a moment, in the t4ink#in: o$ an eye, at the #ast trum1. *or the trum1et sha## sound, and the dead sha## be raised incorru1tib#e, and 4e sha## be chan:ed. *or this corru1tib#e must 1ut on incorru1tion, and this morta# must 1ut on immorta#ity, but 4hen this corru1tib#e sha## ha"e 1ut on incorru1tion and this morta# sha## ha"e 1ut on [117-1]Q A s1#endid ex1osition o$ the mora#ity that be#on:s to the Cosmic ense. 0he same s1irit may be traced in e"ery case--but see es1ecia##y [1959 3H5]9 BGi"e me the 1ay & ha"e ser"ed $or, :i"e me to sin: the son: o$ the :reat idea, take a## the rest, & ha"e #o"ed the earth, sun, anima#s, & ha"e des1ised riches, & ha"e :i"en a#ms to e"ery one that asked, stood u1 $or the stu1id and cra?y, de"oted my income and #abor to others.B [117-3]Q A com1arison bet4een the se#$ conscious and the Cosmic Conscious states. e#$ Consciousness, he says, the Adamic state, is a condition o$ death. 6ith BChristB be:ins true #i$e, 4hich sha## s1read and become uni"ersa#; that is the end o$ the o#d order. A$ter that there sha## be no more Bru#e,B BauthorityB or B1o4erB; a## sha## be $ree and e>ua#. B0he an:e# borne u1on the b#ast saith not C-e dead arise,C he saith CArise, ye #i"in:CB [F9 1EF]. [117-5]Q !x1resses the sense o$ immorta#ity 4hich be#on:s to Cosmic Consciousness. Com1are [1959 HH]9 B0here is that in me--& do not kno4 4hat it &s--but & kno4 that it is in me. 6renched and s4eaty--ca#m and coo# then my body becomes, & s#ee1, & s#ee1 #on:. & do not kno4 it--it is 4ithout name--it is a 4ord unsaid--it is not in any dictionary, utterance, symbo#. omethin: it s4in:s on more than the earth & s4in: on, to it the creation is the $riend 4hose embracin: a4akes me. .erha1s & mi:ht te## more. +ut#ines= & 1#ead $or my brothers and sisters. [1. 119] 'o you see, + my brothers and sisters< &t is not chaos or death, it is $orm, union, 1#an--it is eterna# #i$e--it is ha11iness.B [1. 119] immorta#ity, then sha## come to 1ass the sayin: that is 4ritten, 'eath is s4a##o4ed u1 in "ictory [3091F9F1-FF]. But thou:h our out4ard man is decayin:,[QQ] yet our in4ard man is rene4ed day by day. *or our #i:ht a$$#iction, 4hich is $or the moment, 4orketh $or us more and more exceedin:#y an eterna# 4ei:ht o$ :#ory; 4hi#e 4e #ook not at the thin:s 4hich are seen, but at the thin:s 4hich are not seen9 $or the thin:s 4hich are seen are tem1ora#9 but the thin:s 4hich are not seen are eterna#. *or 4e kno4 that i$ the earth#y house o$ our tabernac#e be disso#"ed 4e ha"e a bui#din: $rom God, a house not made 4ith hands, eterna#, in the hea"ens. *or "eri#y in this 4e :roan, #on:in: to be c#othed u1on 4ith our habitation 4hich is $rom hea"en; i$ so be that bein: c#othed 4e sha## not be $ound naked. *or indeed 4e that are in this tabernac#e do :roan, bein: burdened; not $or that 4e 4ou#d be unc#othed, but that 4e 4ou#d be c#othed u1on, that 4hat is morta# may be s4a##o4ed u1 o$ #i$e [319E9 18-17 and F919 F] . &$ any man is in Christ he is a ne4 creature; the o#d thin:s are 1assed a4ay; beho#d, they are become ne4 [319F91H].[QQ] 0here is there$ore no4 no condemnation to them that are in Christ 2esus.[QQ] *or the #a4 o$ the 1irit o$ #i$e in Christ 2esus made me $ree $rom the #a4 o$ sin and o$ death. *or 4hat the #a4 cou#d

not do, in that it 4as 4eak throu:h the $#esh, God, sendin: %is o4n on in the #ikeness o$ sin$u# $#esh and as o$$erin: $or sin, condemned sin in the $#esh; that the ordinance o$ the #a4 mi:ht be $u#$i##ed in us, 4ho 4a#k not a$ter $#esh but a$ter the 1irit. *or they that are a$ter the $#esh do mind the thin:s o$ the $#esh; but they that are a$ter the 1irit the thin:s o$ the 1irit. *or the mind o$ the $#esh is death; but the mind o$ the 1irit is #i$e and 1eace; because the mind o$ the $#esh is enmity a:ainst God [199 79 1-H]. 0he 1irit himse#$ beareth 4itness 4ith our s1irit that 4e are chi#dren o$ God;[QQ] and i$ chi#dren then heirs; heirs o$ God, and Loint heirs o$ Christ [1997918-1H]. [119-1]Q 0he 4riter contrasts the se#$ 4ith the Cosmic Conscious #i$e. %is consciousness o$ eterna# #i$e is made 1#ain. [119-3]Q /o ex1ression cou#d be more c#ear cut, more 1er$ect. 0he man 4ho enters Cosmic Consciousness is rea##y a ne4 creature, and a## his surroundin:s Bbecome ne4B--take on a ne4 $ace and meanin:. -ou :et around to the other side o$ thin:s, as it 4ere; they are the same, but a#so entire#y di$$erent. B0hin:s are not dismissed $rom the 1#aces they he#d be$ore. 0he earth is Lust as 1ositi"e and direct as it 4as be$ore. But the sou# is a#so rea#; it too is 1ositi"e and direct; no reasonin:, no 1roo$, has estab#ished it, undeniab#e :ro4th has estab#ished itB [1959 170]. [119-5]Q &n Cosmic Consciousness there is abso#ute#y no sense o$ sin nor o$ death, the 1erson $ee#s that this #ast is mere#y an incident in continuous #i$e. 0he mere#y se#$ conscious man cannot, by the kee1in: o$ the B#a4B or in any other 4ay, destroy either sin or the sense o$ sin, but, BChristB--i.e., the Cosmic ense, can and does accom1#ish both. [119-E]Q A## men 4ho ha"e Cosmic Consciousness are on the same s1iritua# #e"e# in the same sense that a## 4ho are se#$ conscious are men--be#on: to the same s1ecies. [1. 130] *or & reckon that the su$$erin:s o$ this 1resent time are not 4orthy to be com1ared 4ith the :#ory[QQ] 4hich sha## be re"ea#ed to us4ard. *or the earnest ex1ectation o$ the creation 4aiteth $or the re"ea#in: o$ the sons o$ God. *or the creation 4as subLected to "anity, not o$ its o4n 4i##, but by reason o$ him 4ho subLected it, in ho1e that the creation itse#$ a#so sha## be de#i"ered $rom the bonda:e o$ corru1tion into the #iberty o$ the :#ory o$ the chi#dren o$ God. *or 4e kno4 that the 4ho#e creation :roaneth and tra"ai#eth in 1ain to:ether unti# no4. And not on#y so, but ourse#"es a#so, 4hich ha"e the $irst $ruits o$ the s1irit, e"en 4e ourse#"es :roan 4ithin ourse#"es, 4aitin: $or our ado1tion, to 4it, the redem1tion o$ our body [1997917-3E]. And 4e kno4 that to them that #o"e God a## thin:s 4ork to:ether $or :ood [199 79 37].[QQ] *or & am 1ersuaded that neither death, nor #i$e, nor an:e#s, nor 1rinci1a#ities, nor thin:s 1resent, nor thin:s to come, nor 1o4ers, nor hei:ht, nor de1th, nor any other creature, sha## be ab#e to se1arate us $rom the #o"e o$ God [1997957-59]. & kno4 and am 1ersuaded in the ,ord 2esus, that nothin: is unc#ean o$ itse#$; sa"e that to him 4ho accounteth anythin: to be unc#ean, to him it is unc#ean [199 1E9 1E]. [130-1]Q .au# s1eaks o$ the :#ory and Loy o$ the Cosmic Conscious #i$e Lust da4nin: u1on the 4or#d com1ared 4ith the se#$ conscious state thereto$ore uni"ersa#. BAistas o$ :#ory,B says 6hitman, Bincessant and branchin:.B B2oy, a#4ays Loy,B says !#ukhanam. B2oy be:innin: but 4ithout endin:,B says !. C. B6hen you ha"e once,B says era1hita [that is, Ba#?ac] CC$e#t the de#i:hts o$ the di"ine intoxication J i##uminationK then a## is yoursB [H9 173]. Com1are a#so the $o##o4in: extracts $rom Behmen, in 4hich he in #ike manner 4ith .au# contrasts the e#$ 4ith the Cosmic Conscious #i$e9 B0he externa# 4or#d or the externa# #i$e is not a "a##ey o$ su$$erin: $or those 4ho enLoy it, but on#y

$or those 4ho kno4 o$ a hi:her #i$e. 0he anima# enLoys anima# #i$e; the inte##ect the inte##ectua# rea#m; but he 4ho has entered into re:eneration reco:nises his terrestria# existence as a burden and 1rison. 6ith this reco:nition he takes u1on himse#$ the cross o$ ChristB [9H9 53F]. B0he ho#y and hea"en#y man, hidden in the monstrous Jexterna#K man, is as much in hea"en as God, and hea"en is in him, and the heart or #i:ht o$ God is be:otten and born in him. 0hus is God in him and he in God. God is nearer to him than his bestia# bodyB [9H9 538]. [130-3]Q An ex1ression o$ the o1timism 4hich be#on:s to Cosmic Consciousness. Com1are 6hitman; B+mnes= +mnes= ,et others i:nore 4hat they may, & make the 1oem o$ e"i# a#so, & commemorate that 1art a#so, & am myse#$ Lust as much e"i# as :ood, and my nation is, and & say there is in $act no e"i#B [1959 33]. 0o sum u19 6e ha"e in this case9 a. 0he characteristic suddenness that be#on:s to the oncomin: o$ the /e4 ense. 0he ne4 birth takes 1#ace at a :i"en 1#ace and moment. b. 6e ha"e the subLecti"e #i:ht c#ear#y, "ery stron:#y, mani$ested. [1. 131] c. 6e ha"e inte##ectua# i##umination o$ the most 1ronounced character. d. 6e ha"e "ery stron:#y marked mora# exa#tation. e. 6e ha"e the con"iction, the sense o$ immorta#ity, the extinction o$ the sense o$ sin and the extinction o$ the $ear o$ death. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R E. .#otinus. .,+0&/( 4as born A. '. 30E and died 3HE. .#otinus he#d that in order to 1er$ect kno4#ed:e the subLect and obLect must be united--that the inte##i:ent a:ent and the thin: understood . . . must not be in se1aration[QQ] [FF9 H18]. %e he#d that in order to 1er$ect kno4#ed:e the subLect and obLect must be united[QR] [7F9 H18]. %ere $o##o4s a #etter9 .#otinus to *#accus [1779 H7-71]. & a11#aud your de"otion to 1hi#oso1hy9 & reLoice to hear that your sou# has set sai#, #ike the returnin: (#ysses, $or its nati"e #and--that :#orious, that on#y rea# country--the 4or#d o$ unseen truth. 0o $o##o4 1hi#oso1hy the senator Ro:atianus, one o$ the nob#est o$ my disci1#es, :a"e u1 the other day

a## but the 4ho#e o$ his 1atrimony, set $ree his s#a"es and surrendered a## the honors o$ his station. 0idin:s ha"e reached us that Aa#erian has been de$eated, and is no4 in the hands o$ a1or. 0he threats o$ *ranks and A##emanni, o$ Goths and .ersians, are a#ike terrib#e by turns to our de:enerate Rome. &n days #ike these, cro4ded 4ith incessant ca#amities, the inducements to a #i$e o$ contem1#ation are more than e"er stron:. !"en my >uiet existence seems no4 to :ro4 some4hat sensib#e o$ the ad"ance o$ years. A:e a#one & am unab#e to debar $rom my retirement. & am 4eary a#ready o$ this 1rison-house, the body, and ca#m#y a4ait the day 4hen the di"ine nature 4ithin me sha## be set $ree $rom matter.[QQ] 0he !:y1tian 1riests used to te## us that a sin:#e touch 4ith the 4in: o$ their ho#y bird cou#d charm the crocodi#e into tor1or; it is not thus s1eedi#y, [131-1]Q B6hen to a man 4ho understands, the e#$ has become a## thin:sB [1F09 513]. [131-3]R t B+bLects :ross and the unseen sou# are oneB [1959 1H5]. B0he 1erce1tion seems to be one in 4hich a## the senses unite into one sense. &n 4hich you become the obLectB [85]. [131-5]Q 0he sense o$ continued #i$e. CCAnd as $or you, death, and you bitter #un: o$ morta#ity, it is id#e to try to a#arm meB [1959 HH]. [1. 133] my dear $riend, that the 1inions o$ your sou# 4i## ha"e 1o4er to sti## the untamed body. 0he creature 4i## yie#d on#y to 4atch$u#, strenuous constancy o$ habit. .uri$y your sou# $rom a## undue ho1e and $ear about earth#y thin:s, morti$y the body, deny se#$--a$$ections as 4e## as a11etites--and the inner eye 4i## be:in to exercise its c#ear and so#emn "ision. -ou ask me to te## you ho4 4e kno4, and 4hat is our criterion o$ certainty. 0o 4rite is a#4ays irksome to me. But $or the continua# so#icitations o$ .or1hyry & shou#d not ha"e #e$t a #ine to sur"i"e me. *or your o4n sake and $or your $atherCs my re#uctance sha## be o"ercome. !xterna# obLects 1resent us on#y 4ith a11earances. Concernin: them, there$ore, 4e may be said to 1ossess o1inion rather than kno4#ed:e. 0he distinctions in the actua# 4or#d o$ a11earance are o$ im1ort on#y to ordinary and 1ractica# men. +ur >uestion #ies 4ith the idea# rea#ity that exists behind a11earance. %o4 does the mind 1ercei"e these ideas< Are they 4ithout us, and is the reason, #ike sensation, occu1ied 4ith obLects externa# to itse#$< 6hat certainty 4ou#d 4e then ha"e--4hat assurance that our 1erce1tion 4as in$a##ib#e< 0he obLect 1ercei"ed 4ou#d be a somethin: di$$erent $rom the mind 1ercei"in: it. 6e shou#d ha"e then an ima:e instead o$ rea#ity. &t 4ou#d be monstrous to be#ie"e $or a moment that the mind 4as unab#e to 1ercei"e idea# truth exact#y as it is, and that 4e had not certainty and rea# kno4#ed:e concernin: the 4or#d o$ inte##i:ence. &t $o##o4s, there$ore, that this re:ion o$ truth is not to be in"esti:ated as a thin: externa# to us, and so on#y im1er$ect#y kno4n. &t is 4ithin us. %ere the obLects 4e contem1#ate and that 4hich contem1#ates are identica#--both are thou:ht. 0he subLect cannot sure#y kno4 an obLect di$$erent $rom itse#$. 0he 4or#d o$ ideas #ies 4ithin our inte##i:ence. 0ruth, there$ore, is not the a:reement o$ our a11rehension o$ an externa# obLect 4ith the obLect itse#$. &t is the a:reement o$ the mind 4ith itse#$. Consciousness, there$ore, is the so#e basis o$ certainty9 0he mind is its o4n 4itness. Reason sees in itse#$ that 4hich is abo"e itse#$ as its source; and a:ain, that 4hich is be#o4 itse#$ as sti## itse#$ once more. )no4#ed:e has three de:rees--o1inion, science, i##umination.[QQ] 0he means or instrument o$ the $irst is sense; o$ the second dia#ectic; o$ the third intuition. 0o the #ast & subordinate reason. &t is abso#ute kno4#ed:e $ounded on the identity o$ the mind kno4in: 4ith the obLect kno4n.B

0here is a rayin: out o$ a## orders o$ existence, an externa# emanation $rom the ine$$ab#e +ne. 0here is a:ain a returnin: im1u#se, dra4in: a## u14ards and in4ards to4ards the centre $rom 4hence a## came. ,o"e, as .#ato in the BBan>uetB beauti$u##y says, is chi#d o$ 1o"erty and 1#enty. &n the amorous >uest o$ the sou# a$ter the :ood #ies the 1ain$u# sense o$ $a## and de1ri"ation. [133-1]Q0he 4or#d o$ ideas di"ides itse#$ into three s1heres--that o$ instinct; that o$ abstractions; that o$ s1ecia#ismB [F9 1E1]. Com1are Bacon9 B0he $irst creature o$ God in the 4ork o$ the days 4as the #i:ht o$ the sense, the #ast the #i:ht o$ reason, and %is abbath 4ork e"er since is the i##umination o$ %is 1iritB [5F973]. .#otinus, Bacon and Ba#?ac a## teach Jand e"ery one 4ho has had ex1erience 4i## a:ree 4ith themK that there is as :reat an inter"a# bet4een Cosmic Consciousness and e#$ Consciousness as exists bet4een the #atter and im1#e Consciousness. [1. 135] [1ara:ra1h continues] But that #o"e is b#essin:, is sa#"ation, is our :uardian :enius; 4ithout it the centri$u:a# #a4 4ou#d o"er1o4er us, and s4ee1 our sou#s out $ar $rom their source to4ard the co#d extremities o$ the materia# and the mani$o#d. 0he 4ise man reco:ni?es the idea o$ the :ood 4ithin him. 0his he de"e#o1s by 4ithdra4a# into the ho#y 1#ace o$ his o4n sou#. %e 4ho does not understand ho4 the sou# contains the beauti$u# 4ithin itse#$, seeks to rea#i?e beauty 4ithout by #aborious 1roduction. %is aim shou#d rather be to concentrate and sim1#i$y, and so to ex1and his bein:; instead o$ :oin: out into the mani$o#d, to $orsake it $or the +ne, and so to $#oat u14ards to4ards the di"ine $ount o$ bein: 4hose stream $#o4s 4ithin him. -ou ask, ho4 can 4e kno4 the &n$inite< & ans4er, not by reason. &t is the o$$ice o$ reason to distin:uish and de$ine. 0he &n$inite, there$ore, cannot be ranked amon: its obLects. -ou can on#y a11rehend the &n$inite by a $acu#ty su1erior to reason, by enterin: into a state in 4hich you are your $inite se#$ no #on:er--in 4hich the di"ine essence is communicated to you. 0his is ecstasy [Cosmic Consciousness]. &t is the #iberation o$ your mind $rom its $inite consciousness. ,ike on#y can a11rehend #ike; 4hen you thus cease to be $inite, you become one 4ith the &n$inite. &n the reduction o$ your sou# to its sim1#est se#$, its di"ine essence, you rea#i?e this union--this identity. But this sub#ime condition is not o$ 1ermanent duration. &t is on#y no4 and then that 4e can enLoy this e#e"ation Jmerci$u##y made 1ossib#e $or usK abo"e the #imits o$ the body and the 4or#d. & myse#$ ha"e rea#i?ed it but three times as yet,[QQ] and .or1hyry hitherto not once. A## that tends to 1uri$y and e#e"ate the mind 4i## assist you in this attainment, and $aci#itate the a11roach and the recurrence o$ these ha11y inter"a#s. 0here are, then, di$$erent roads by 4hich this end may be reached. 0he #o"e o$ beauty 4hich exa#ts the 1oet; that de"otion to the +ne and that ascent o$ science 4hich makes the ambition o$ the 1hi#oso1her, and that #o"e and those 1rayers by 4hich some de"out and ardent sou# tends in its mora# 1urity to4ards 1er$ection. 0hese are the :reat hi:h4ays conductin: to that hei:ht abo"e the actua# and the 1articu#ar, 4here 4e stand in the immediate 1resence o$ the &n$inite, 4ho shines out as $rom the dee1s o$ the sou#. [135-1]Q .#otinus Jas he te##s usK had had three 1eriods o$ i##umination at the time o$ 4ritin: this #etter to *#accus--that is, by the time he 4as $i$ty-six years o#d. 6e are to#d by .or1hyry that bet4een the a:e o$ $i$ty-nine and sixty-$our Jthat is, durin: the six years o$ their intercourseK that he had $our 1eriods, makin: at #east se"en a#to:ether. &t 4i## be noticed that 4hat .#otinus says as to 4hat aids in the 1assa:e to Cosmic Consciousness is 1recise#y 4hat is tau:ht by a## those 4ho ha"e attained--by Gautama, 2esus, .au# and the rest. 0he $o##o4in: 1assa:e [759 558] may be taken as a $air summin: u1 o$ .#otinusC 1hi#oso1hy as this 4as understood by the /eo1#atonists9

0he human sou#s 4hich ha"e descended into cor1orea#ity are those 4hich ha"e a##o4ed themse#"es to be ensnared by sensua#ity and o"er1o4ered by #ust. [1. 13E] [1ara:ra1h continues] 0hey no4 seek to cut themse#"es #oose $rom their true bein:; and, stri"in: a$ter inde1endence, they assume a $a#se existence. 0hey must turn back $rom this; and, since they ha"e not #ost their $reedom, a con"ersion is sti## 1ossib#e. %ere, then, 4e enter u1on the 1ractica# 1hi#oso1hy. A#on: the same road by 4hich it descended, the sou# must retrace its ste1s back to the su1reme Good. &t must $irst o$ a## return to itse#$. 0his is accom1#ished by the 1ractice o$ "irtue, 4hich aims at #ikeness to God, and #eads u1 to God. &n the ethics o$ .#otinus a## the o#der schemes o$ "irtue are taken o"er, and arran:ed in a :raduated series. 0he #o4est sta:e is that o$ the ci"i# "irtues, then $o##o4 the 1uri$yin:, and #ast o$ a## the di"ine "irtues. 0he ci"i# "irtues mere#y adorn the #i$e, 4ithout e#e"atin: the sou#. 0hat is the o$$ice o$ the 1uri$yin: "irtues, by 4hich the sou# is $reed $rom sensua#ity, and #ed back to itse#$, and thence to the nous. By means o$ ascetic obser"ances the man becomes once more a s1iritua# and endurin: bein:, $ree $rom a## sin. But there is sti## a hi:her attainment; it is not enou:h to be sin#ess, one must become BGod.B 0his is reached throu:h contem1#ation o$ the 1rime"a# Bein:, the +ne; or, in other 4ords, throu:h an ecstatic a11roach to it. 0hou:ht cannot attain to this, $or thou:ht reaches on#y to the nous, and is itse#$ a kind o$ motion. 0hou:ht is a mere 1re#iminary to communion 4ith God. &t is on#y in a state o$ 1er$ect 1assi"ity and re1ose that the sou# can reco:ni?e and touch the 1rime"a# Bein:. %ence in order to this hi:hest attainment the sou# must 1ass throu:h a s1iritua# curricu#um. Be:innin: 4ith the contem1#ation o$ cor1orea# thin:s in their mu#ti1#icity and harmony, it then retires u1on itse#$ and 4ithdra4s into the de1ths o$ its o4n bein:, risin: thence to the nous, the 4or#d o$ ideas. But e"en there it does not $ind the %i:hest, the +ne; it sti## hears a "oice sayin:, B/ot 4e ha"e made ourse#"es.B 0he #ast sta:e is reached 4hen, in the hi:hest tension and concentration, beho#din: in si#ence and utter $or:et$u#ness o$ a## thin:s, it is ab#e as it 4ere to #ose itse#$. 0hen it may see God, the $ountain o$ #i$e, the source o$ bein:, the ori:in o$ a## :ood, the root o$ the sou#. &n that moment it enLoys the hi:hest indescribab#e b#iss; it is as it 4ere s4a##o4ed u1 o$ di"inity, bathed in the #i:ht o$ eternity.

(MMAR-. 0he 4riter has been ab#e to #earn but #itt#e o$ the outer #i$e o$ .#otinus. 'etai#s o$ his i##umination beyond 4hat he te##s us in the #etter abo"e >uoted are e>ua##y 4antin:. But his o4n mention o$ the three Bha11y inter"a#s,B 4hat he says o$ Bthis sub#ime conditionB and the character o$ his 1hi#oso1hy makes it certain that he 4as a :enuine case o$ Cosmic Consciousness. (n$ortunate#y his a:e at the time o$ $irst i##umination is unkno4n. .#otinus, ho4e"er, ha"in: been born 30E, ha"in: commenced the study o$ 1hi#oso1hy in the year 353, at the a:e o$ t4enty-ei:ht, [1. 13F] and ha"in: 4ritten the abo"e #etter in 380, 4hen $i$ty-six years o$ a:e Jit 4as in that year that Aa#erian 4as taken 1risoner by a1orK, 4ou#d 1robab#y ha"e been bet4een thirty and $orty at the time o$ his $irst i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R F. Mohammed. B+R/ FH0; died 853. 0his case, both in detai# and ensemb#e, is mar"e##ous#y com1#ete. 0he contem1t entertained to4ards this man by Christians is as creditab#e to them as is the corres1ondin: contem1t entertained to4ards 2esus by Mussu#mans creditab#e to these. Mohammed 4as born in the tribe o$ )oreish, in Au:ust, in the year FH0. %is inheritance 4as $i"e came#s and a s#a"e :ir#. %is $ather died be$ore his birth and his mother 4hen he 4as six years o#d. As a boy and youth he earned his #i"in: tendin: shee1 and :oats. ,ater he 4as a came# dri"er. At the a:e o$ t4enty-$i"e he married CadiLah, 4ho 4as $orty. 0he union 4as an eminent#y ha11y one. %e 4as an honest, u1ri:ht man, irre1roachab#e in his domestic re#ations and uni"ersa##y esteemed by his $e##o4-citi?ens, 4ho besto4ed u1on him the sobri>uet o$ !# Amin--Bthe trusty.B BMohammed 4as a man o$ midd#e hei:ht but a commandin: 1resence; rather thin, but 4ith broad shou#ders and a 4ide chest; a massi"e head, a $rank, o"a# $ace, 4ith a c#ear com1#exion, rest#ess b#ack eyes, #on:, hea"y eye#ashes, a 1rominent, a>ui#ine nose, 4hite teeth and a $u##, thick beard. . . . %e 4as a man o$ hi:h#y ner"ous or:ani?ation, thou:ht$u#, rest#ess, inc#ined to me#ancho#y and 1ossessin: an extreme sensibi#ity, bein: unab#e to endure the s#i:htest un1#easant odor or the #east 1hysica# 1ain. . . . %e 4as sim1#e in his habits, kind and courteous in his demeanor and a:reeab#e in con"ersationB [1F39 19-30]. &t seems that Mohammed had been, as a youn: and midd#e-a:ed [1. 138] man, be$ore his ex1erience on Mount %ara, serious, de"out, earnest and dee1#y re#i:ious. &t a#so seems Jas a#ready statedK that this menta# constitution is an essentia# 1rere>uisite to the attainment o$ Cosmic Consciousness. %e c#ear#y sa4 that the re#i:ion o$ his countrymen 4as $ar $rom bein: in a satis$actory condition, and it a11eared to him that the time $or re$orm or a ne4 de1arture had arri"ed. 6e are to#d that he :radua##y absented himse#$ $rom society and sou:ht the so#itude o$ a ca"ern on Mount %ara Jabout three #ea:ues north o$ MeccaK, 4here, in emu#ation o$ the Christian anchorites o$ the desert, he 4ou#d remain days and ni:hts to:ether en:a:ed in 1rayer and meditation. . .. %e became subLect to "isions, ecstasies and trances. . .. At #en:th, it is said, 4hat had hitherto been shado4ed out in dreams 4as made a11arent and distinct by an an:e#ic a11arition and a di"ine annunciation. &t 4as in the $ortieth year o$ his a:e 4hen this $amous re"e#ation took 1#ace. Accounts are :i"en o$ it by Mos#em 4riters, as i$ recei"ed $rom his o4n #i1s, and it is a##uded to in certain 1assa:es o$ the )oran. %e 4as 1assin:, as 4as his 4ont, the month o$ Ramadan in the ca"ern o$ Mount %ara, endea"orin: by $astin:, 1rayer and so#itary meditation to e#e"ate his thou:hts to the contem1#ation o$ di"ine truth. &t 4as on the ni:ht ca##ed by Arabs A# )ader, or 0he 'i"ine 'ecree; a ni:ht in 4hich, accordin: to the )oran, an:e#s descend to earth and Gabrie# brin:s do4n the decrees o$ God. 'urin: that ni:ht

there is 1eace on earth, and a ho#y >uiet rei:ns o"er a## nature unti# the risin: o$ the morn. As Mohammed, in the si#ent 4atches o$ the ni:ht, #ay 4ra11ed in his mant#e, he heard a "oice ca##in: u1on him. (nco"erin: his head, a $#ood o$ #i:ht broke u1on him o$ such into#erab#e s1#endor that he s4ooned. +n re:ainin: his senses he behe#d an an:e# in a human $orm, 4hich, a11roachin: $rom a distance, dis1#ayed a si#ken c#oth co"ered 4ith 4ritten characters. BRead=B said the an:e#. B& kno4 not ho4 to read=B re1#ied Mohammed. BRead=B re1eated the an:e#, Bin the name o$ the ,ord, 4ho has created a## thin:s; 4ho created man $rom a c#ot o$ b#ood. Read, in the name o$ the Most %i:h, 4ho tau:ht man the use o$ the 1en; 4ho sheds on his sou# the ray o$ kno4#ed:e and teaches him 4hat be$ore he kne4 not.B (1on this Mohammed instant#y $e#t his understandin: i##umined 4ith ce#estia# #i:ht and read 4hat 4as 4ritten on the c#oth, 4hich contained the decree o$ God, as a$ter4ards 1romu#:ated in the )oran. C6hen he had $inished the 1erusa# the hea"en#y messen:er announced9 B+h, Mohammed, o$ a "erity thou art the 1ro1het o$ God= And & am his an:e# Gabrie#=B Mohammed, 4e are to#d, came tremb#in: and a:itated to CadiLah in the mornin:, not kno4in: 4hether 4hat he had heard and seen 4as indeed true, and that he 4as a 1ro1het decreed to e$$ect that re$orm so #on: the obLect o$ [1. 13H] his meditations; or 4hether it mi:ht not be a mere "ision, a de#usion o$ the senses, or 4orse than a##, the a11arition o$ an e"i# s1irit [1039 53-5]. &##umination in MohammedCs case took 1#ace in or about the month o$ A1ri#. &t occurred in the Arabic month Ramadan J73a9FF5K. /o4 in the $irst year a$ter the %e:ira this month $e## in our 'ecember. But the Mohammedan year is ten days shorter than the time actua##y taken by the re"o#ution o$ the earth in its orbit. &t is 1#ain, there$ore, that any :i"en Mohammedan date 4ou#d recur ten days ear#ier year by year. /o4 the %e:ira 4as t4e#"e years a$ter MohammedCs i##umination. 0hat is to say, i$ the month Ramadan corres1onded 4ith 'ecember Lust a$ter the %e:ira it 4ou#d ha"e corres1onded 4ith A1ri# at the time o$ the 1ro1hetCs i##umination. 0hat i##umination, there$ore, 4ou#d ha"e taken 1#ace in A1ri#. &$ Mohammed 4as a case o$ Cosmic Consciousness this $act ou:ht to a11ear c#ear#y in the 4ritin:s 4hich he #e$t to the 4or#d. 'oes it< As a matter o$ $act these are not easi#y understood in an !n:#ish trans#ation and $rom the modern, 4estern, 1oint o$ "ie4. /ote, $or instance, the remarks o$ one reader 4ho mi:ht be su11osed com1etent to a11reciate such a 4ork as the @urCan. Car#y#e says o$ it [F99 39F]9 B&t is as toi#some readin: as e"er & undertook. A 4earisome, con$used Lumb#e, crude, incondite, end#ess iterations, #on:4indedness, entan:#ement, insu11ortab#e stu1idity in short,B and so on at some #en:th. &n s1ite o$ a## this, ho4e"er, e"en i$ mu#ti1#ied a thousand times, the :reatness, 1o4er, s1iritua#ity o$ the book must be considered estab#ished by the resu#ts it has 1roduced in the 4or#d. /o e$$ect can be :reater than its cause, and the e$$ect in this case Jthe s1iritua# e#e"ation o$ many mi##ions o$ men $or many :enerationsK must be admitted to ha"e been enormous. Moreo"er, it seems to the 4riter that, in s1ite o$ the undoubted di$$icu#ty abo"e re$erred to, a#most any candid reader may 1ercei"e $or himse#$, u1on its 1erusa#, that the book has :reat >ua#ities, e"en thou:h he may not be ab#e to $u##y :ras1 them. But there is another reason 4hy 4e do not $ind Lust 4hat 4e 4ant $or our 1resent 1ur1ose in the @urCan. &t is 4ritten entire#y

[1. 137] $rom the 1oint o$ "ie4 o$ the Cosmic ense; as its author 4ou#d say, it is a## dictated by Gabrie#. 0here are no 1assa:es in 4hich the se#$ conscious te##s us about the cosmic conscious Mohammed-such 1assa:es as occur 4ith :reat $re>uency in the 4ritin:s o$ -e1es, 6hitman and others--1assa:es 4ritten $rom the 1oint o$ "ie4 o$ the B hakes1eareB onnets. /e"erthe#ess, there are here and there sentences in the @urCan that a#most certain#y re$er to the ex1erience in >uestion, as, $or instance, the $o##o4in:9 Aeri#y, in the creation o$ the hea"ens and the earth,[QQ] and the a#ternation o$ ni:ht and day, and in the shi1 that runneth in the sea 4ith that 4hich 1ro$its man, and in 4hat 4ater God sends do4n $rom hea"en and >uickens there4ith the earth a$ter its death, and s1reads abroad therein a## kinds o$ catt#e, and in the shi$tin: o$ the 4inds, and in the c#ouds that are 1ressed into ser"ice bet4ixt hea"en and earth, are si:ns to 1eo1#e 4ho can understand [1F1933]. And 4hen 4e said to thee, BAeri#y, thy ,ord encom1asses men=B[QQ] and 4e made the "ision 4hich 4e sho4ed thee on#y a cause o$ sedition unto men, and the cursed tree as 4e##; $or 4e 4i## $ri:hten them, but it 4i## on#y increase them in :reat rebe##ion [1F59H]. 0hey 4i## ask thee o$ the s1irit.[QQ] ay, B0he s1irit comes at the biddin: o$ my ,ord, and ye are :i"en but a #itt#e kno4#ed:e thereo$.B &$ 4e had 4ished 4e 4ou#d ha"e taken a4ay that 4ith 4hich 4e ha"e ins1ired thee9 then thou 4ou#dst ha"e $ound no :uardian a:ainst us, un#ess by a mercy $rom thy ,ord; "eri#y, his :race to4ards thee is :reat [1F59 10]= 6e do not descend[QQ] sa"e at the biddin: o$ thy ,ord9 %is is 4hat is be$ore us, and 4hat is behind us, and 4hat is bet4een those; $or thy ,ord is ne"er $or:et$u#--the ,ord o$ the hea"ens and the earth, and o$ 4hat is bet4een the t4o; then ser"e %im and 1erse"ere in %is ser"ice [1F5951-3]. [137-1]Q Mohammed is seekin: to 1oint out the Jto himK certainty o$ an in$inite#y :ood God and eterna# #i$e. %e uses here "ery much the same #an:ua:e as does 6hitman in the same connection9 B& hear you 4his1erin: there + stars o$ hea"en, + suns, + :rass o$ :ra"es, + 1er1etua# trans$ers and 1romotions, i$ you do not say anythin: ho4 can & say anythin:B [1959 HH]< [137-3]Q B0he "isionB--e"ident#y the cosmic "ision. [137-5]Q %e s1eaks o$ Bthe s1iritB 4ho "isits him--BGabrie#,B the Cosmic ense--and uses a#most the same 4ords as 2esus9 B0he 4ind b#o4eth 4here it #isteth, and thou hearest the "oice thereo$, but kno4est not 4hence it cometh and 4hither it :oeth9 so is e"ery one that is born o$ the 1iritB [1H9 59 7]. [137-E]Q B6e do not descend.B .a#merCs note to these 4ords is9 BAmon: "arious conLectures the one most usua##y acce1ted by the Mohammedan commentators is, that these are the 4ords o$ the an:e# Gabrie# in ans4er to MohammedCs com1#aint o$ #on: inter"a#s e#a1sin: bet4een the 1eriods o$ re"e#ation. Com1are, in cha1ter on Bacon, in$ra onnet xxxiii, and comment thereon. [1. 139] Aeri#y, the hour is comin:, & a#most make it a11ear,[QQ] that e"ery sou# may be recom1ensed $or its e$$orts [1F595F]. [139-1]Q 0he 4ords, B& a#most make it a11ear,B 4ou#d seem to re$er to the $ee#in: a#most or >uite

uni"ersa# 4ith those ha"in: cosmic consciousness that uni"ersa# endo4ment 4ith this $acu#ty is near, is imminent, and that an indi"idua# ha"in: the $acu#ty can besto4 it a#most at 4i##. B& besto4,B says 6hitman, Bu1on any man or 4oman the entrance to a## the :i$ts o$ the uni"erse.B 0here is a sense, o$ course, in 4hich both these 1ro1ositions are true9 J1K 0he ne4 $acu#ty is becomin: uni"ersa# and J3K these men, ha"in: the $acu#ty, do besto4 it u1on such others as comin: into contact 4ith them are e#i:ib#e. 0his #i$e o$ the 4or#d is nothin: but a s1ort and a 1#ay; but, "eri#y, the abode o$ the next 4or#d--that is, #i$e. &$ they did but kno4= [1F59 13E.][QQ] %e 4ho 4ishes $or the ti#th o$ the next 4or#d,[QQ] 4e 4i## increase $or him the ti#th; and he 4ho desires the ti#th o$ this 4or#d, 4e 4i## :i"e him thereo$; but in the next he sha## ha"e no 1ortion [1F5930H]. 0he #i$e o$ this 4or#d is but a 1#ay and a s1ort;[QQ] but i$ you be#ie"e and $ear God, he 4i## :i"e you your hire [1F59 353]. And e"ery sou# sha## come--4ith it a dri"er and a 4itness= 0hou 4ert heed#ess o$ this, and 4e 4ithdre4 thy "ei#[QQ] $rom thee, and to-day is thine eyesi:ht keen= [1F59 3E5.] And 1aradise sha## be brou:ht[QQ] near to the 1ious--not $ar o$$ [1F593E5]. 0his is 4hat ye are 1romised,[QQ] to e"ery one 4ho turns $re>uent#y Jto GodK and kee1s %is commandments, 4ho $ears the merci$u# in secret and brin:s a re1entant heart. !nter into it in 1eace; this is the day o$ eternity= [1F59 3EE.] And #isten $or the day[QQ] 4hen the crier sha## cry $rom a near 1#ace--the day 4hen they sha## hear the shout in truth--that is, the day o$ comin: $orth [1F59 3EE]. [139-3]Q0he distinction bet4een the se#$ and cosmic conscious #i"es. [139-5]QA rich man, $rom the mere $act o$ bein: such, is un#ike#y to enter cosmic consciousness. &$ he does he 1robab#y abandons his 4ea#th, as did Gautama and !. C. &$, ho4e"er, a man Jnot ha"in: itK "ery earnest#y desires 4ea#th, or Jha"in: itK sets his heart u1on it, such sha## certain#y in Cosmic Consciousness Bha"e no 1ortion.B [139-E]Q&nsi:ni$icance o$ the se#$ conscious as com1ared 4ith the cosmic conscious #i$e. [139-F]QB6ithdre4 thy "ei#B--re$erence to the i##umination o$ Mohammed. %e Bsa4 the hea"ens rent asunderB [1F9 19 101. [139-8]QB0he kin:dom o$ God is ni:h at handB [189 319 51]. B0he kin:dom o$ God is 4ithin youB [189 1H9 31]. [139-H]Q&##umination--the Cosmic ense--the Brahmic b#iss--the kin:dom o$ God--is ri:ht#y ca##ed here Bthe day o$ eternity,B since the entrance to it is the entrance to immorta#ity--eternity. [139-7]Q0he suddenness and unex1ectedness o$ the oncomin: o$ Cosmic Consciousness is noted in the 4ritin:s o$ near#y a## o$ those 4ho ha"e ex1erienced i##umination. B0hat day --the day o$ de#i"erance--sha## come to you in 4hat 1#ace you kno4 not; it sha## come, but you kno4 not the time. &n the 1u#1it 4hi#e you are 1reachin: the sermon, beho#d= sudden#y the ties and the bands sha## dro1 o$$; in the 1rison +ne sha## come, and you sha## :o $ree $ore"er. &n the $ie#d, 4ith the 1#ou:h

and chain-harro4; by the side o$ your horse in the sta##; in the midst o$ $ashionab#e [1. 150] #i$e; in makin: and recei"in: mornin: ca##s; in your dra4in:-room----e"en there, 4ho kno4s< &t sha## du#y, at the a11ointed hour, come [819 351]. )no4 that the #i$e o$ this 4or#d is but a s1ort,[QQ] and a 1#ay, and an adornment, and somethin: to boast o$ amon:st yourse#"es; and the mu#ti1#yin: o$ chi#dren is #ike a rain-:ro4th, its "e:etation 1#eases the misbe#ie"ers; then they 4ither a4ay, and thou mayest see them become ye##o4; then they become but :rit [1F59387]. Aeri#y, 4e set it[QQ] do4n on the /i:ht o$ .o4er= And 4hat sha## make thee kno4 4hat the /i:ht o$ .o4er is< 0he /i:ht o$ .o4er is better than a thousand months= 0he an:e#s and the s1irits descend therein, by the 1ermission o$ their ,ord 4ith e"ery biddin: [1F59 55H]. [150-1]Q&nsi:ni$icance o$ the mere#y se#$ conscious #i$e. [150-3]QB&t,B the @urCan, Bthe /i:ht o$ .o4erB Jthe ni:ht o$ MohammedCs i##uminationK, Bis better than a thousand months=B o Bohme, re$errin: to his i##umination, says [E091F]9 B0he :ate 4as o1ened to me that in one->uarter o$ an hour & sa4 and kne4 more than i$ & had been many years to:ether at an uni"ersity.B &n this case 4e ha"e authentica##y re1orted Jas it seemsK a## the $undamenta# e#ements re>uired to constitute a case o$ Cosmic Consciousness9 a. 0he subLecti"e #i:ht. b. 0he mora# e#e"ation. c. 0he inte##ectua# i##umination. d. 0he sense o$ immorta#ity. e. 0he de$initeness, suddenness and unex1ectedness o$ the oncomin: o$ the ne4 state. $. 0he 1re"ious menta# and 1hysica# character o$ the man. :. 0he a:e o$ i##umination, in his $ortieth year, #ater than the a"era:e, but 4hi#e he 4as sti## in his 1rime. h. 0he added charm to his 1ersona#ity, so that he 4as ab#e to :ain and ho#d de"oted $o##o4ers. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 8. 'ante.

B+R/ 138F; 'ied 1531. Ba#?ac [99 3E1 and 385] c#ear#y intimates his con"iction that 'ante 4as a B 1ecia#ist,B 4hich is his name $or a man 4ho has [1. 151] [1ara:ra1h continues] Cosmic Consciousness. Ba#?ac 1robab#y kne4 'ante "ery thorou:h#y, and cou#d not be mistaken on this 1oint, he bein: himse#$ a B 1ecia#istB; $or as a musician kno4s o$ another man 4hether or not he is a musician, as a 1oet kno4s o$ another man 4hether or not he is a 1oet, as a 1ainter kno4s o$ another man 4hether or not he is a 1ainter, as a man 4ith the sense o$ si:ht #i"in: in a country inhabited 4ith men near#y a## o$ 4hom are b#ind must kno4 4ho amon: his ac>uaintances can see and 4ho cannot, so to-day, and a## days, a man 4ho has the Cosmic ense 4i## kno4 o$ any :i"en man 4ith 4hom he is ac>uainted, either 1ersona##y or by his 4orks, 4hether or not he a#so has it. 6e cou#d there$ore acce1t 4ith con$idence Ba#?acCs 4ord that 'ante had the Cosmic ense, but #et us not do so--#et us try to see $or ourse#"es.

&. 'anteCs out4ard #i$e and 1ersona#ity are as :ood as #ost to us o$ the nineteenth century. &t seems c#ear, ho4e"er, and the character o$ his 4ritin:s 4ou#d indicate the same thin:, that, as Boccaccio says [719709], e"en as a youn: man he 4as9 0aken by the s4eetness o$ kno4in: the truth o$ the thin:s concea#ed in hea"en, and $indin: no other 1#easure dearer to him in #i$e, he #e$t a## other 4or#d#y care and :a"e himse#$ to this a#one, and, that no 1art o$ 1hi#oso1hy mi:ht remain unseen by him, he 1#un:ed 4ith acute inte##ect into the dee1est recesses o$ theo#o:y, and so $ar succeeded in his desi:n that, carin: nothin: $or heat or co#d, or 4atchin:s, or $astin:s, or any other bodi#y discom$orts, by assiduous study he came to kno4 o$ the di"ine essence and o$ the other se1arate inte##i:ences a## that the human inte##ect can com1rehend. And ,eonardo Bruni says o$ him that9 By study o$ 1hi#oso1hy, o$ theo#o:y, astro#o:y, arithmetic and :eometry, by readin: o$ history, by the turnin: o"er many curious books, 4atchin: and s4eatin: in his studies, he ac>uired the science 4hich he 4as to adorn and ex1#ain in his "erses. A## 4hich means that 'ante 4as o$ a thou:ht$u#, studious, earnest nature, and 4e may inter1ret this $act to mean either that [1. 153] in his case such a #i$e #ed u1 to a hi:h 1oetic :enius 4ithin the #imits o$ se#$ consciousness, or that it #ed u1 Jas c#aimed hereK to Cosmic Consciousness. &n any case, 'anteCs youth seems to ha"e been such as 4e o$ten $ind in men 4ho attain i##umination.

&&. /o4, as to the out4ard man, Boccaccio says [1119 300]9

+ur 1oet 4as o$ midd#e hei:ht, and a$ter reachin: mature years he 4ent some4hat stoo1in:; his :ait 4as :ra"e and sedate; a#4ays c#othed in the most becomin: :arments, his dress 4as suited to the ri1eness o$ his years; his $ace 4as #on:, his nose a>ui#ine, his eyes rather #ar:e than sma##, his La4 hea"y and his under #i1 1rominent; his com1#exion 4as dark, and his hair and beard thick, b#ack and cris1, and his countenance 4as a#4ays sad and thou:ht$u#. . . . %is manners, 4hether in 1ub#ic or at home, 4ere 4onder$u##y com1osed and restrained, and in a## his 4ays he 4as more courteous and ci"i# than any one e#se. A:ain Char#es !. /orton [1119 30E] says o$ an undoubted#y authentic death-mask o$ the 1oet9 0he $ace is one o$ the most 1athetic u1on 4hich human eyes e"er #ooked, $or it exhibits in its ex1ression the con$#ict bet4een the stron: nature o$ the man and the hard dea#in:s o$ $ortune-bet4een the idea o$ his #i$e and its 1ractica# ex1erience. tren:th is the most strikin: attribute o$ the countenance, dis1#ayed a#ike in the broad $orehead, the mascu#ine nose, the $irm #i1s, the hea"y La4 and 4ide chin; and this stren:th, resu#tin: $rom the main $orms o$ the $eatures, is en$orced by the stren:th o$ the #ines o$ ex1ression. 0he #ook is :ra"e and stern a#most to :rimness; there is a scorn$u# #i$t to the eyebro4s, and a contraction o$ the $orehead as $rom 1ain$u# thou:ht; but obscured under this #ook, yet not #ost, are the marks o$ tenderness, re$inement and se#$-mastery, 4hich, in combination 4ith more ob"ious characteristics, :i"e to the countenance o$ the dead 1oet an ine$$ab#e di:nity and me#ancho#y. 0here is neither 4eakness nor $ai#ure here. &t is the ima:e o$ the stron: $ortress, o$ a stron: sou# Bbuttressed on conscience and im1re:nab#e 4i##,B battered by the b#o4s o$ enemies 4ithout and 4ithin, bearin: u1on its 4a##s the dints o$ many a sie:e, but standin: $irm and unshaken a:ainst a## attacks unti# the 4ar$are 4as at an end.

&&&. As to the >ua#ity o$ 'anteCs mind and o$ his 4ork, it 4i## be 4e## to >uote here, brie$#y, 1erha1s as hi:h an authority as has #i"ed in recent times. %e says9 [1. 155] 0he 'antes>ue account o$ %e##, 1ur:atory and .aradise is not an arbitrary or $antastic dream, but the "i"id and substantia# embodiment o$ a 1ro$ound 1hi#oso1hy[QQ] [1H99 10E]. Mean4hi#e, #ea"in: anti>uarians to e#ucidate the 1edi:ree o$ 'anteCs ideas, 4e may obser"e that $rom his ear#iest boyhood he 4as $ami#iar 4ith dreams and "isions, and that he hints himse#$, at the end o$ the BAita /uo"a,B that the "ision o$ the BComedyB came to him as a re"e#ation, 4hi#e he 4as 1onderin: on the thou:ht o$ death and u1on the memory o$ Beatrice[QQ] [1H99 109]. 0he obLect o$ the 4ho#e 4ork Jhe 4rites to Can GrandeK is to make those 4ho #i"e in this #i$e #ea"e their state o$ misery and to #ead them to a state o$ ha11iness[QR] [1H99110]. [155-1]Q 0his is o$ course necessari#y true o$ e"ery book that s1rin:s $rom, is dictated by, the Cosmic ense. [155-3]Q 0he 4riter, 4hi#e kno4in: nothin: about Cosmic Consciousness, ado1ts, as it 4ere 1er$orce, the same theory o$ 'ante and his 4ork as that 1ro1ounded here. [155-5]R 0he main obLect in #i$e in the case o$ e"ery J<K man ha"in: the Cosmic ense is to besto4

it u1on the race, and each $ee#s in himse#$ some 1o4er to so besto4 it.

&A. &n the B'i"ine ComedyB Ja book strict#y 1ara##e# to the BComedie %umaine,B or the B,ea"es o$ Grass,B in the sense that it is a 1icture o$ the 4or#d $rom the 1oint o$ "ie4 o$ the 4riterK, 'ante te##s, $irst, in the B&n$erno,B o$ human #i$e as seen amon: i##-doers, the Bsin$u#,B the B4icked.B 0hen, in the B.ur:atorioB--Bthat second rea#m 4here the human s1irit is 1uri$ied and becomes 4orthy to ascend to hea"enB [H19 1]--he s1eaks o$ human #i$e as seen in those 4ho are stru::#in: to4ards the #i:ht-4ho are tryin: to #ead :ood #i"es but are so $ar o"erburdened by hereditary $#a4s, $au#ts committed, bad habits $ormed, un$ortunate surroundin:s and other ad"erse circumstances. 0hese are the better 1eo1#e--short o$ i##umination. But in the B.aradisoB 'ante treats o$ the ne4 4or#d o$ the Cosmic ense--o$ the kin:dom o$ God--/ir"ana. Beatrice--BMakin: %a11yB--is the Cosmic ense J4hich, in $act, a#one, makes ha11yK. 0he name may ha"e been su::ested by a beauti$u# :ir# Jso namedK. &$ so, the coincidence is curious. 0hat the meanin: is as here said, seems c#ear $rom a hundred 1assa:es. 0ake one. Air:i# says to 'ante9 B o much as reason seeth here can & te## thee; beyond that [beyond reason, the se#$ [1. 15E] conscious mind] a4aits sti## $or BeatriceB [H1911E]. 6hat is beyond reason--the se#$ conscious mind--but Cosmic Consciousness< 'ante 4anders throu:h the se#$ conscious 4or#d JB&n$ernoB and B.ur:atorioBK :uided by Air:i# Jchosen as a s1#endid exam1#e and ty1e o$ the se#$ conscious mind, and a#so 1robab#y because he had rea##y been one o$ 'anteCs 1rinci1a# :uides be$ore his i##uminationK. But Air:i# 4as not a case o$ Cosmic Consciousness, and o$ course he cannot enter into .aradise. Beatrice Jthe Cosmic enseK #eads 'ante into that rea#m and is his :uide there. 'anteCs BAita /uo"a,B 4ritten at the end o$ the thirteenth century, 4as $irst 1ub#ished in 1509, 4hen he 4as $orty-$our years o$ a:e. At the "ery end o$ it he seems to s1eak o$ the oncomin: o$ Cosmic Consciousness. 0he B'i"ine ComedyB 4as $inished in 1531, the time o$ the action bein: strict#y con$ined to the end o$ March and the be:innin: o$ A1ri#, 1500 [719 71F] at 4hich time 'ante 4as thirty-$i"e years o#d. &t seems a#most certain that this 4as the date o$ his i##umination. &t 4ou#d be at the ty1ica# a:e and in the ty1ica# season, and there seems nothin: a:ainst the su11osition. &t is a reasonab#e 1resum1tion that the ear#ier book, BAita /uo"a,B 4as bein: 4ritten u1 to the ear#y s1rin: o$ 1500; that 4hen i##umination took 1#ace it 4as c#osed to :i"e 1#ace to a :reater 4ork then to be be:un; that the #atter book, the B'i"ine Comedy,B 4as actua##y be:un at that date.

A. 0he BAita /uo"aB [87] c#oses as $o##o4s9 A$ter this sonnet a 4onder$u# "ision a11eared to me, in 4hich & sa4 thin:s 4hich made me reso#"e

to s1eak no more o$ this b#essed one JBeatriceK unti# & cou#d more 4orthi#y treat o$ her. And, to attain to this, & study to the utmost o$ my 1o4er, as she tru#y kno4s. o that, i$ it sha## 1#ease %im throu:h 4hom a## thin:s #i"e, that my #i$e be 1ro#on:ed $or some years, & ho1e to say o$ her 4hat 4as ne"er said o$ any 4oman. [1. 15F]

A&. 6e 4i## no4 $o##o4 'anteCs ex1erience as c#ose#y as 1ossib#e in his o4n 4ords, usin: a#4ays, as 4e ha"e done abo"e, the trans#ation o$ Char#es !##iot /orton. And 4e take $irst $rom the B.ur:atorioB 1assa:es descri1ti"e o$ 'anteCs a11roach to the di"ine #and. 6hen 'ante is about to enter Cosmic Consciousness Air:i# says o$ him9 !x1ect no more or 4ord or si:n $rom me.[QQ] *ree, u1ri:ht and sane in thine o4n $ree 4i##, and it 4ou#d be 4ron: not to act accordin: to its 1#easure; 4here$ore thee o"er thyse#$ & cro4n and mitre [H19 1H8]. [15F-1]Q 0here are t4o 1oints here 4e## 4orthy o$ bein: noted9 J1K 6hen the Cosmic ense comes the ru#es and standards be#on:in: to se#$ consciousness are sus1ended. BCon$ronted, turned back, #aid a4ayB [1959 1F5], is 6hitmanCs ex1ression. /o man 4ith the Cosmic ense 4i## take direction Jin the a$$airs o$ the sou#K $rom any other man or any so-ca##ed God. &n his o4n heart he ho#ds the hi:hest accessib#e standard, and to that he 4i## and must adhere; that on#y can he obey. J3K 0he other is the du1#ication o$ the indi"idua#9 B0hee o"er thyse#$.B Com1are 4ith these 4ords B0he other & am,B o$ 6hitman9 BC0is thee Jmyse#$K that $or myse#$ & 1raise,B o$ B hakes1eareB [1H89 83]; B&$ any man is in Christ he is a ne4 creature,B o$ .au#; B!xce1t a man be born ane4,B o$ 2esus. A ne4 indi"idua# must be born 4ithin the o#d one, and, bein: so born, 4i## #i"e its o4n distinct #i$e. Air:i# 4ithdra4s. 0he se#$ conscious mind abdicates its so"erei:nty in 1resence o$ the :reater authority. 'ante comes into immediate re#ation 4ith Beatrice--Cosmic Consciousness. A #ady a11eared to me robed[QQ] 4ith the co#or o$ #i"in: $#ame. & turned me to the #e$t 4ith the con$idence 4ith 4hich the #itt#e chi#d runs to his mother 4hen he is $ri:htened, or 4hen he is troub#ed, to say to Air:i#9 B,ess than a drachm o$ b#ood remains in me that does not tremb#e, & reco:ni?e the si:na#s o$ the ancient $#ame;B but Air:i# had #e$t us de1ri"ed o$ himse#$ [H19191]. And as my $ace stretched u14ard my eyes sa4 Beatrice.[QQ] Beneath her "ei# and beyond the stream she seemed to me more to sur1ass her ancient se#$ than she sur1assed the others here 4hen she 4as here [H19197]. [15F-3]Q 0he Cosmic ense robed 4ith the subLecti"e #i:ht. At the thresho#d o$ the ne4 sense Air:i# Jthe ty1e here o$ human $acu#ty short o$ itK #ea"es 'ante. /ot that sim1#e and se#$ consciousness #ea"e us 4hen 4e enter Cosmic Consciousness, but they do cease to :uide us--Bthe eyesi:ht has another eyesi:ht, the hearin: another hearin:, and the "oice another "oiceB [1959 5E3]. [15F-5]Q 0he ne4 4or#d is sti## "ei#ed and $ar o$$, but e"en so its :#ory $ar transcends anythin: in the o#d 4or#d o$ mere se#$ consciousness. [1. 158]

6hen & 4as near the b#essed shore the beauti$u# #ady [nature<][QQ] o1ened her arms, c#as1ed my head and 1#un:ed me in 4here it behoo"ed that & shou#d s4a##o4 the 4ater [H19199]. +h, s1#endor o$ #i"in: #i:ht eterna#=[QQ] 4ho hath become so 1a##id under the shado4 o$ .arnassus, or hath so drunk at its cistern that he 4ou#d not seem to ha"e his mind encumbered, tryin: to re1resent thee as thou didst a11ear there, 4here in harmony the hea"en o"ershado4s thee 4hen in thn o1en air thou didst thyse#$ disc#ose [H19301]< [158-1]Q B0he drinkin: o$ the 4aters o$ ,ethe, 4hich ob#iterate the memory o$ sin.B--/ortonCs note. 0here is no sense o$ sin in Cosmic Consciousness. [158-3]Q 0he best 1re1ared 1oet Jon the #e"e# o$ se#$ consciousnessK by study and 1ractice cou#d not 1ortray the ne4 4or#d, 4hen it $ree#y Jin the o1en airK disc#oses itse#$. B/o shuttered room or schoo# can commune 4ith me,B says the Cosmic ense by the ton:ue o$ 6hitman [1959HF]. Beatrice Jthe Cosmic enseK says to 'ante9 0hou sha#t be 4ith me[QQ] 4ithout end a citi?en o$ that Rome 4hereo$ Christ is a Roman [H19308]. [158-5]Q 'ante enters into e>ua#ity 4ith 2esus. Com1are 6hitmanCs B0o him 4ho 4as cruci$iedB [1959397]. A:ain Beatrice says to him9 [QQ] *rom $ear and $rom shame & 4ish that thou hence$orth di"est thyse#$ [H19311]. [158-E]Q Com1are Ba#?acCs B2esus 4as a 1ecia#ist,B and .au#Cs B%eirs o$ God and Loint heirs 4ith Christ.B /either $ear nor shame can exist a#on: 4ith the Cosmic ense.

A&&. o much $or the a11roach to the Cosmic ense. ,et us see next 4hat 'ante says o$ it a$ter ha"in: entered into it. 0he :#ory o$ %im[QQ] 4ho mo"es e"erythin: 1enetrates throu:h the uni"erse and shines in one 1art more and in another #ess. &n the hea"en that recei"es most o$ its #i:ht & ha"e been, and ha"e seen thin:s 4hich he 4ho descends $rom there abo"e neither kno4s ho4 nor is ab#e to recount [H391]. +n a sudden day[QQ] seemed to be added to day as i$ he 4ho is ab#e had adorned the hea"en 4ith another sun [H39E]. [158-F]Q o .au# heard Buns1eakab#e 4ords,B and 6hitman 4hen he Btried to te## the bestB o$ that 4hich he had seen became dumb. [158-8]Q BAs in a s4oon, one instant, another sun, ine$$ab#e, $u## da??#es meB [1939 30H]. 0his is, o$ course, the subLecti"e #i:ht seen by Mohammed, .au# and others at the moment o$ entrance into the Cosmic ense. [1. 15H]

Beatrice 4as standin: 4ith her eyes 4ho##y $ixed on the eterna# 4hee#s, and on her & $ixed my eyes $rom there abo"e remo"ed. ,ookin: at her, & in4ard#y became such as G#aucus[QQ] became on tastin: o$ the herb 4hich made him consort in the sea o$ the other :ods. 0ranshumani?in: cannot be si:ni$ied in 4ords; there$ore, #et the exam1#e[QR] su$$ice $or him to 4hom :race reser"es ex1erience. &$ & 4ere on#y 4hat o$ me thou didst #ast create,[QRR] + #o"e that :o"ernest the hea"ens, thou kno4est, 4ho 4ith thy #i:ht didst #i$t me. 6hen the re"o#ution 4hich thou, bein: desired, makest eterna# [Q section] made me attent unto itse#$ 4ith the harmony 4hich thou attunest and modu#atest, so much o$ the hea"en then seemed to me enkind#ed by the $#ame o$ the sun, that rain or ri"er ne"er made so broad a #ake [H39E]. [15H-1]Q G#aucus--the steersman o$ the shi1 Ar:o--4ho 4as chan:ed into a :od. [15H-3]R +$ G#aucus. [15H-5]RR &$ & continued to be a mere man. [15H-E] section 0he desire $or God #eads a man $rom se#$ to Cosmic Consciousness, and that re"o#ution, 4hen e$$ected, is eterna#. 6hen 'ante a4oke into the Cosmic ense, into the ne4 Cosmos, the $irst thin: to strike him Jas it is and must be the $irst thin: to strike e"ery one 4ho so a4akesK 4as the "ision o$ the CC!terna# 6hee#sB--the BChain o$ CausationB--the uni"ersa# order--a "ision in$inite#y beyond ex1ression by human 4ords. %is ne4 se#$--Beatrice--had its eyes $ixed on this, the Cosmic un$o#din:. Ga?in: thereu1on the Cosmic "ision and the Cosmic ra1ture transhumani?ed him into a :od. &t is this "ision o$ the uni"ersa# order comin: instantaneous#y, #i:htin: the 4or#d as #i:htnin: i##umines the #andsca1e, but, un#ike #i:htnin:, remainin:, that has #ed the 1resent 4riter to ado1t the name BCosmic ConsciousnessB--a Consciousness o$ the Cosmos. Com1are 4ith 'anteCs GautamaCs ex1erience as :i"en in the Maha Ae::a [1859 307]9 B'urin: the $irst 4atch o$ the ni:ht he $ixed his mind u1on the chain o$ causation; durin: the second 4atch he did the same; durin: the third he did the same.B And, as a#ready sho4n, this is amon: the "ery ear#iest and most re#iab#e accounts o$ the i##umination o$ the Buddha. A$ter i##umination 'ante 4rote the B'i"ine Comedy.B &n it Jas a 4ho#eK must be sou:ht the ex1ression, such as 'ante cou#d :i"e, o$ the Cosmic "ision. &t is, there$ore, a 1ara##e# statement 4ith the @urCan, the (1anishads, uttas, the .au#ine !1ist#es, the 4ords o$ 2esus, the BComedie %umaine,B the B,ea"es o$ Grass,B the B hakes1eareB drama and B onnets,B the 4orks o$ Behmen, and B0o4ards 'emocracy.B 0o sum u1, 4e ha"e in this case9 a. 0he characteristic suddenness that be#on:s to the oncomin: o$ the Cosmic ense. b. &##umination occurs at the ty1ica# a:e and time o$ year. [1. 157] c. 0he subLecti"e #i:ht is a stron:#y marked $eature. d. &nte##ectua# i##umination.

e. Mora# e#e"ation. $. 0he sense o$ immorta#ity. :. 0he extinction o$ the sense o$ sin and o$ shame and o$ $ear o$ death. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R H. Barto#ome ,as Casas. B+R/ 1EHE; died 1F88. B+ne o$ the most remarkab#e men o$ the sixteenth centuryB [1379 308]. B,as Casas 4as the bri:htest star o$ this sma## conste##ation [the ear#y 1anish-Americans]. 6ith the eye o$ a seer he sa4, and, in the 4ords o$ a 1ro1het, he $oreto#d the Lud:ment that 4ou#d $a## on 1ain $or the horrors 1er1etrated on the 4retched abori:inesB [1199 H08] . BBarto#ome de #as Casas 4as born in e"i##e in 1EHE. %is $ami#y, one o$ the nob#est in 1ain, 4as o$ *rench ori:in, descended $rom the Aiscounts o$ ,imo:es. 0hey 4ere a#ready in 1ain be$ore the thirteenth century, and 1#ayed a distin:uished 1art in the con>uest o$ e"i##e $rom the Moors by *erdinand &&& o$ Casti#e, in 13F3. *rom that time $or4ard members o$ the $ami#y 4ere to be $ound in 1ositions o$ trust, and amon: their marked traits o$ character 4ere in"incib#e coura:e and s1ot#ess inte:rity. By birth and trainin: Barto#ome 4as an aristocrat to the "ery ti1s o$ his $in:ersB [799 E5H]. ,as Casas 4ent to %is1anio#a and sett#ed on an estate in that is#and in 1F03. ,itt#e is kno4n o$ his $irst occu1ation there, exce1t that he seems to ha"e been more or #ess concerned in money-makin:, #ike a## the other sett#ers. About 1F10 he 4as ordained as a 1riest. %e $u#$i##ed three or $our "ocations, bein: an ea:er man o$ business, a #aborious and accurate historian, a :reat re$ormer, a :reat 1hi#anthro1ist and a "i:orous ecc#esiastic [9793]. %e 4as e#o>uent, acute, truth$u#, bo#d, se#$-sacri$icin:, 1ious [9795]. %is 4as one o$ the #i"es that are beyond bio:ra1hy, and re>uire a history to [1. 159] be 4ritten in order to i##ustrate them. %is career a$$ords, 1erha1s, a so#itary instance o$ a man 4ho, bein: neither a con>ueror, a disco"erer nor an in"entor, has, by the 1ure $orce o$ bene"o#ence, become so notab#e a $i:ure that #ar:e 1ortions o$ history cannot be 4ritten, or at #east cannot be understood, 4ithout the narrati"e o$ his deeds and e$$orts bein: made one o$ the 1rinci1a# threads u1on 4hich the history is strun:. &n ear#y American history ,as Casas is, undoubted#y, the 1rinci1a# $i:ure. %e has been Lust#y ca##ed Bthe Great A1ost#e o$ the &ndiesB [979379]. %e 4as a 1erson o$ such immense abi#ity and stren:th o$ character that in 4hate"er a:e o$ the 4or#d he had #i"ed he 4ou#d undoubted#y ha"e been one o$ its $oremost men. As a man o$ business he had

rare executi"e 1o4er. %e 4as a :reat di1#omatist and an e#o>uent 1reacher, a man o$ titanic ener:y, ardent but se#$-contro##ed, o$ uncon>uerab#e tenacity, 4arm-hearted and tender, ca#m in his Lud:ments, shre4d#y humorous, abso#ute#y $ear#ess and abso#ute#y true. %e made many and bitter enemies, and some o$ them 4ere unscru1u#ous enou:h; but & be#ie"e no one has e"er accused him o$ any 4orse sin than extreme $er"or o$ tem1erament. %is 4rath 4ou#d rise to a 4hite heat and indeed there 4as occasion enou:h $or it. %e 4as a#so "ery a1t to ca## a s1ade a s1ade, and to 1roc#aim un1#easant truths 4ith 1un:ent em1hasis [799E59]. By the year 1F10 the s#a"ery o$ the &ndians, under the names re1artimentos and encomiendas, had become de1#orab#y crue#. An &ndianCs #i$e 4as counted o$ no "a#ue. &t 4as chea1er to 4ork an &ndian to death and :et another than to take care o$ him, and accordin:#y the s#a"es 4ere 4orked to death 4ithout mercy. *rom time to time they rose in rebe##ion, then they 4ere Bs#au:htered by the hundreds, burned a#i"e, im1a#ed on shar1 stakes, torn to 1ieces by b#oodhoundsB [799EE5]. ,as Casas 4as by natura# endo4ment a many-sided man, 4ho #ooked at human a$$airs $rom "arious 1oints o$ "ie4. (nder other circumstances he need not necessari#y ha"e de"e#o1ed into a 1hi#anthro1ist, thou:h any career into 4hich he mi:ht ha"e been dra4n cou#d not ha"e $ai#ed to be honorab#e and nob#e. At $irst he seems to ha"e been 4hat one mi:ht ca## 4or#d#y-minded. But the most interestin: thin: about him 4e sha## $ind to be his steady inte##ectua# and s1iritua# de"e#o1ment; $rom year to year he rose to hi:her and hi:her 1#anes o$ thou:ht and $ee#in:. %e 4as at $irst a s#a"e-o4ner, #ike the rest, and had seen no harm in it. But $rom the $irst his kind#y, sym1athetic nature asserted itse#$, and his treatment o$ his s#a"es 4as such that they #o"ed him. %e 4as a man o$ strikin: and easi#y distin:uishab#e as1ect, and the &ndians in. :enera#, 4ho $#ed $rom the si:ht o$ a 4hite man, came soon to reco:ni?e him as a $riend 4ho cou#d a#4ays be trusted [799 EE7]. About 1F13-15 Ae#as>ue? con>uered Cuba, reducin: the nati"es to s#a"ery. ,as Casas 1resent#y $o##o4ed him into the is#and, and recei"ed $rom him a ha#$ interest in a #ar:e "i##a:e o$ &ndians. %e entered into 1ossession as a mere matter o$ course, and sett#ed do4n in the is#and. [1. 1E0] 6e come no4 to the de$inite $act 4hich, i$ it can be re#ied u1on as ha"in: ha11ened as to#d, 1ro"es Ja#on: 4ith the $acts o$ his #i$eK that ,as Casas 4as a case o$ Cosmic Consciousness. /ot on#y so, but it 4ou#d seem--$rom his su1reme 1hysica# and menta# "i:or, 1ro#on:ed to a :reat a:e, $rom his s1#endid mora# nature, $rom his inte##ect, said to be 1ro"ed by his 4ritin:s to be $irst-c#ass, $rom his 1ersona# ma:netism and $rom his hi:h s1iritua# endo4ments--that this man stands amon: the su1reme exam1#es o$ those 4ho ha"e been endo4ed 4ith this s1#endid $acu#ty. &t 4as the duty o$ ,as Casas to say mass, and no4 and then to 1reach, and in thinkin: o$ his sermon $or .entecost, 1F1E, he o1ened his Bib#e, and his eyes a#i:hted u1on these "erses, in the thirty$ourth cha1ter o$ !cc#esiasticus9 B0he Most %i:h is not 1#eased 4ith the o$$erin:s o$ the 4icked; neither is he 1aci$ied $or sin by the mu#titude o$ sacri$ices. B0he bread o$ the needy is their #i$e; he that de$raudeth him thereo$ is a man o$ b#ood. B%e that taketh a4ay his nei:hborCs #i"in: s#ayeth him; and he that de$raudeth the #aborer o$ his hire is a shedder o$ b#ood.B As he read these 4ords a #i:ht $rom hea"en seemed to shine u1on ,as Casas. 0he sca#es $e## $rom

his eyes. %e sa4 that the system o$ s#a"ery 4as 4ron: in 1rinci1#e [799EF0]. At this time ,as Casas 4as $orty years o$ a:e. *iske :oes on to te## ho4 $or $i$ty-t4o more years he #i"ed one o$ the most acti"e, beauti$u# and bene$icent o$ #i"es, dyin: at #ast Bin Madrid, a$ter a $e4 daysC i##ness, at the a:e o$ ninety-t4o. &n a## this #on: and arduous #i$e--exce1t $or a moment, 1erha1s, on the crushin: ne4s o$ the destruction o$ his co#ony u1on the .ear# Coast--4e $ind no record o$ 4ork interru1ted by sickness, and to the "ery #ast his si:ht 4as not dim nor his natura# $orce abatedB [799 E71]. *iske conc#udes9 &n contem1#atin: such a #i$e as that o$ ,as Casas a## 4ords o$ eu#o:y seem 4eak and $ri"o#ous. 0he historian can on#y bo4 in re"erent a4e be$ore a $i:ure 4hich is in some res1ects the most beauti$u# and sub#ime in the anna#s o$ Christianity since the a1osto#ic a:e. 6hen no4 and then in the course o$ the centuries GodCs 1ro"idence brin:s such a #i$e into this 4or#d, the memory o$ it must be cherished by mankind as one o$ its most 1recious and sacred 1ossessions. *or the thou:hts, the 4ords, the deeds o$ such a man, there is no death. 0he s1here o$ their in$#uence :oes on 4idenin: $ore"er. 0hey bud, they b#ossom, they bear $ruit, $rom a:e to a:e [799 E73]. [1. 1E1] As ,as Casas 4rote, e"idence more or #ess decisi"e on the 1oint here raised shou#d be $ound under his o4n hand. But most o$ his com1ositions 4ere short and 4ere occu1ied 4ith s1ecia# and current to1ics; the 4ork in 4hich Ji$ at a##K he may ha"e touched u1on the su11osed e"ent in his 1ersona# history is his B%istoria Genera# de #as &ndias,B and this, un$ortunate#y, has ne"er been 1rinted. At his death he #e$t it to the con"ent o$ an Gre:orio, at Aa##ado#id, 4ith directions that it shou#d not be 1rinted $or $orty years, nor be seen durin: that time by any #ayman or member o$ the $raternity. . .. 0he Roya# Academy o$ %istory re"ised the $irst "o#ume some years since 4ith a "ie4 to the 1ub#ication o$ the 4ho#e 4ork; but the indiscreet and ima:inati"e sty#e o$ the com1osition, accordin: to /a"arrete, and the consideration that its most im1ortant $acts 4ere a#ready kno4n throu:h other channe#s, induced that body to abandon the desi:n. 6ith de$erence to their Lud:ment, it seems to me a mistake. ,as Casas, 4ith e"ery deduction, is one o$ the :reat 4riters o$ the nation-:reat $rom the im1ortant truths 4hich he discerned 4hen none e#se cou#d see them, and 4ith the coura:e 4ith 4hich he 1roc#aimed them to the 4or#d. 0hey are scattered o"er his history as 4e## as his other 4ritin:s. 0hey are not, ho4e"er, the 1assa:es transcribed by %errara [1379313]. &t is a $air in$erence, $rom the abo"e remarks, that the 4ritin:s o$ ,as Casas ha"e the >ua#ities usua##y $ound in those 4hich 1roceed $rom Cosmic Consciousness, such as bo#dness, ori:ina#ity, uncon"entiona#ity, keen insi:ht, sym1athy, coura:e. And o"er and abo"e these it is >uite 1ossib#e that 4ere they examined they 4ou#d be $ound to contain 1roo$, by direct statement, that their author 1ossessed the Cosmic ense. 0o sum u19 ,as Casas 4as 1resumab#y 1ossessed o$ Cosmic Consciousness, because9 a. +$ his unusua# hea#th and stren:th; $or this :reat $acu#ty common#y occurs in exce1tiona# 1hysica# or:ani?ations. b. +$ his Bstrikin: as1ectB and o$ the a$$ection $e#t $or him by the &ndians and others. c. +$ his menta# :ro4th a$ter the a:e at 4hich the inte##ectua# and mora# stature is usua##y com1#ete.

d. +$ the sudden and immense chan:e that took 1#ace in him [1. 1E3] at the a:e o$ $orty, 4hen he 4as 1ast the 1eriod o$ mora# e"o#ution 4ithin the com1ass o$ the ordinary, se#$ conscious man. e. Because o$ the inte##ectua#, but es1ecia##y o$ the mora#, stature attained by him-hi:her Jit may be sa$e#y saidK than is e"er attained 4ithin the #imits o$ mere se#$ consciousness. $. And because o$ Ji$ it can be de1ended u1on, and it seems so #ike#y that it is easy to be#ie"e itK the subLecti"e #i:ht said to ha"e been ex1erienced by him about .entecost, 1F1E. &$ this cou#d be sho4n to be o$ the same character as the #i:ht that shone 4ithin .au#, Mohammed and others, then it 4ou#d be certain that ,as Casas 1ossessed the Cosmic ense. !"en as the case stands there is #itt#e doubt o$ it. &t must not be $or:otten that the Jsu11osedK subLecti"e #i:ht 4as the immediate $orerunner o$ ,as CasasC s1iritua# ne4 birth, nor that this #atter occurred at the characteristic time o$ year--4hi#e he 4as thinkin: o$ his sermon $or .entecost--there$ore to4ards the end o$ May or ear#y in 2une. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 7. 2ohn -e1es JCa##ed t. 2ohn o$ the CrossK. B+R/ 1FE3; died 1F91. 2ohn -e1es 4as born at *ontibere, near A"i#a, in o#d Casti#e, on the t4enty-$ourth o$ 2une, 1FE3. %is $ather died 4hen he 4as a chi#d, and his mother 4as #e$t 1oor. %e studied at the Co##e:e o$ 2esuits. At t4enty-one years o$ a:e he took the re#i:ious habit amon: the Carme#ite *riars at Medina. %is re#i:ious ?ea# continua##y increased. 6hen he arri"ed at a#amanca, in order to commence his hi:her studies, the austerities 4hich he 1racticed 4ere excessi"e. At t4enty-$i"e years o$ a:e he 4as 1romoted to the 1riesthood. At the a:e o$ about thirty, or 1erha1s bet4een that a:e and thirty-three, he 1assed throu:h a 1eriod o$ Binterior troub#e o$ mind, scru1#es and a disre#ish o$ s1iritua# exercises; . . . the de"i#s assau#ted him 4ith "io#ent tem1tations; . . . the most terrib#e o$ a## these 1ains 4as that o$ scru1u#osity and interior [1. 1E5] deso#ation, in 4hich he seemed to see he## o1en, ready to s4a##o4 him u1B [519 FF3]. A$ter some time certain rays o$ #i:ht, com$ort and di"ine s4eetness scattered these mists and trans#ated the sou# o$ the ser"ant o$ God into a 1aradise o$ interior de#i:hts and hea"en#y s4eetness [519FF3]. %e had another 1eriod o$ de1ression, $o##o4ed by sti## more 1er$ect i##umination and ha11iness. A certain bri:htness darted $rom his countenance on many occasions--es1ecia##y 4hen he came $rom the a#tar or $rom 1rayer. &t is said that a hea"en#y #i:ht at times shone $rom his countenance [519FFE].

%e enLoyed the ha11iness characteristic o$ the Cosmic Conscious state. But#er >uotes him as sayin:9 B0he sou# o$ one 4ho ser"es God a#4ays s4ims in Loy, a#4ays kee1s a ho#iday, is a#4ays in her 1a#ace o$ Lubi#ation, e"er sin:in: 4ith $resh ardor and $resh 1#easure a ne4 son: o$ Loy and #o"eB [519 FFH]. 04o hours be$ore he died he re1eated a#oud the Miserere 1sa#m 4ith his brethren; then he desired one to read him 1art o$ the book o$ Cantic#es, a11earin: himse#$ in trans1orts o$ Loy. %e at #en:th cried out9 BG#ory be to God=B 1ressed the cruci$ix on his breast, and, a$ter some time, said9 B,ord, into thy hands & commend my sou#,B 4ith 4hich 4ords he ca#m#y died, $ourteenth o$ 'ecember, 1F91, at the a:e o$ $orty-nine [519 FF7]. *or ori:inatin:, or adherin: to, some monastic $orms he 4as, in 1FH7, im1risoned $or some months, and it 4as durin: this time, at the a:e o$ thirty-six, that he entered Cosmic Consciousness. +n the $i$teenth o$ Au:ust, 1FH7, he had been ei:ht months in 1rison. +n the t4enty-$ourth o$ 2une the same year he 4as thirty-six years o$ a:e. &##umination occurred 4hen he 4as in 1rison and a11arent#y Jbut the record is not c#ear on this 1ointK a "ery $e4 months be$ore the $i$teenth o$ Au:ust. A## a"ai#ab#e e"idence considered, it seems about certain that i##umination took 1#ace in s1rin: or ear#y summer, and that -e1es 4as 4ithin a month or t4o Jbe$ore or a$terK o$ his thirty-sixth birthday at the time [1139 107]. &t 4as in the same year, a$ter i##umination [1139 1E1], that he be:an to 4rite. [1. 1EE] 0he 1henomenon o$ the subLecti"e #i:ht seems to ha"e mani$ested itse#$ 4ith unusua# intensity in this case. +thers are said to ha"e seen it. A#so it is said to ha"e #i:hted him about the monastery. 0hese #atter statements doubt#ess rest u1on exa::eration or con$usion such as is $ound in the descri1tion o$ the same 1henomenon in .au#Cs case. &t is curious, too, that in the case o$ 2ohn -e1es, 1artia# b#indness, #astin: some days, $o##o4ed, and 4as e"ident#y in some 4ay connected 4ith the subLecti"e #i:ht. &n the case o$ .au# the b#indness 4as more marked and #asted #on:er. &t 4ou#d seem that the centric disturbance 4hich must coexist 4ith the subLecti"e #i:ht may be so :reat as to #ea"e the o1tic centre, $or a time, inca1ab#e o$ reactin: under its ordinary stimu#us. &t seems c#ear that both in the case o$ .au# and in that o$ -e1es the chan:e that :a"e rise to the b#indness 4as centric. +ne o$ -e1esC bio:ra1hers describes the 1henomenon o$ the #i:ht itse#$ and its e$$ects u1on his eyes in the $o##o4in: 4ords9 %is ce## became $i##ed 4ith #i:ht seen by the bodi#y eye. +ne ni:ht the $riar 4ho ke1t him 4ent as usua# to see that his 1risoner 4as sa$e, and 4itnessed the hea"en#y #i:ht 4ith 4hich the ce## 4as $#ooded. %e did not sto1 to consider it, but hurried to the 1rior, thinkin: that some one in the house had keys to o1en the doors o$ the 1rison. 0he 1rior, 4ith t4o re#i:ious 4ent at once to the 1rison, but on his enterin: the room throu:h 4hich the 1rison 4as a11roached the #i:ht "anished. 0he 1rior, ho4e"er, entered the ce##, and, $indin: it dark, o1ened the #antern 4ith 4hich he had 1ro"ided himse#$, and asked the 1risoner 4ho had :i"en him #i:ht. t. 2ohn ans4ered him, and said that no one in the house had done so, that no one cou#d do it and that there 4as neither cand#e nor #am1 in the ce##. 0he 1rior made no re1#y and 4ent a4ay, thinkin: that the :ao#er had made a mistake.

t. 2ohn, at a #ater time, to#d one o$ his brethren that the hea"en#y #i:ht, 4hich God so merci$u##y sent him, #asted the ni:ht throu:h, and that it $i##ed his sou# 4ith Loy and made the ni:ht 1ass a4ay as i$ it 4ere but a moment. 6hen his im1risonment 4as dra4in: to its c#ose he heard our ,ord say to him, as it 4ere out o$ the so$t #i:ht that 4as around him, B2ohn, & am here; be not a$raid; & 4i## set thee $reeB [1139107]. A $e4 moments #ater, 4hi#e makin: his esca1e $rom the 1rison o$ the monastery, it is said that he had a re1etition o$ the ex1erience as $o##o4s9 %e sa4 a 4onder$u# #i:ht, out o$ 4hich came a "oice, B$o##o4 me.B %e $o##o4ed, and the #i:ht mo"ed be$ore him to4ards the 4a## 4hich 4as on the bank, and then, he kne4 not ho4, he $ound himse#$ on the summit o$ it 4ithout [1. 1EF] e$$ort or $ati:ue. %e descended into the street, and then the #i:ht "anished. o bri##iant 4as it, that $or t4o or three days a$ter4ards, so he con$essed at a #ater time, his eyes 4ere 4eak, as i$ he had been #ookin: at the sun in its stren:th [1139118]. A$ter i##umination, and u1on the so#icitation o$ 1ersons about him 4ho sa4 that he had, as !merson says, Ba ne4 ex1erience,B he 4rote se"era# books, the obLect o$ 4hich 4as to con"ey to others a kno4#ed:e o$ the ne4 #i$e that had come to him, and, i$ 1ossib#e, to con"ey somethin: o$ that ne4 #i$e itse#$. 0he $o##o4in: extracts are chosen because they exhibit 4ith some c#earness the menta# status and attitude o$ the man 2ohn -e1es a$ter i##umination, and so contribute to4ard a 1icture o$ Cosmic Consciousness &t is c#ear#y necessary $or the sou#,[QQ] aimin: at its o4n su1ernatura# trans$ormation, to be in darkness and $ar remo"ed $rom a## that re#ates to its natura# condition, the sensua# and rationa# 1arts. 0he su1ernatura# is that 4hich transcends nature, and, there$ore, that 4hich is natura# remains be#o4. &nasmuch as this union and trans$ormation are not co:ni?ab#e by sense or any human 1o4er, the sou# must be com1#ete#y and "o#untari#y em1ty o$ a## that can enter into it, o$ e"ery a$$ection and inc#ination, so $ar as it concerns itse#$ [3059H1]. +n this road,[QQ] there$ore, to abandon oneCs o4n 4ay is to enter on the true 4ay, or, to s1eak more correct#y, to 1ass on4ards to the :oa#; and to $orsake oneCs o4n 4ay is to enter on that 4hich has none, name#y, God. *or the sou# that attains to this state has no 4ays or methods o$ its o4n, neither does it nor can it #ean u1on anythin: o$ the kind. & mean 4ays o$ understandin:, 1ercei"in:, or $ee#in:, thou:h it has a## 4ays at the same time,[QQ] as one 4ho 1ossessin: nothin:, yet 1ossesseth e"erythin:. *or the sou# coura:eous#y reso#"ed on 1assin:, interior#y and exterior#y, beyond the #imits o$ its o4n nature, enters i##imitab#y 4ithin the su1ernatura#, 4hich has no measure, [1EF-1]Q 0his is the doctrine o$ the su11ression and e$$acement o$ thou:ht, and the subLection o$ desire tau:ht by %indu i##uminati $rom the time o$ Buddha unti# to-day--a doctrine undoubted#y restin: on actua# ex1erience [1FE9 87 and F89 18E et se>.]. /. B.--0he author o$ the Bha:a"at:ita is not :i"en in this "o#ume as a case o$ Cosmic Consciousness $or the reason that nothin: is kno4n o$ his 1ersona#ity. 0he 'i"ine ,ay, itse#$, ho4e"er, carries on its $ace the 1roo$ that he 4as so--in it )rishna is the Cosmic ense, and the s1eeches o$ )rishna the utterances o$ Cosmic Consciousness. [1EF-3]Q Method o$ attainment o$ Cosmic Consciousness and :enera# descri1tion o$ it.

[1EF-5]Q A## 4ays at the same time9 Car1enter tries to ex1ress this ex1erience as $o##o4s9 B6hat is the exact nature o$ this mood--o$ this i##uminant s1#endor< A## & can say is, there seems to be a "ision 1ossib#e to man as $rom some more uni"ersa# stand1oint, $ree $rom the obscurity and #oca#ism 4hich es1ecia##y connect themse#"es 4ith the 1assin: c#ouds o$ desire, $ear and a## ordinary thou:ht and emotion--in that sense another [1. 1E8] and se1arate $acu#ty; and as "ision a#4ays means a sense o$ #i:ht, so here is a sense o$ in4ard #i:ht, unconnected o$ course 4ith the morta# eye, but brin:in: to the eye o$ the mind the im1ression that it sees and by means o$ a medium 4hich 4ashes, as it 4ere, the interior sur$aces o$ a## obLects and thin:s and 1ersons--ho4 can & ex1ress it<--and yet this is most de$ecti"e, $or the sense is a sense that one is those obLects and thin:s and 1ersons that one 1ercei"es Jand the 4ho#e uni"erseK--a sense in 4hich si:ht and touch and hearin: are a## $used in identityB [83]. but contains a## measure imminent#y 4ithin itse#$. 0o arri"e there is to de1art hence, :oin: a4ay, out o$ onese#$, as $ar as 1ossib#e $rom this "i#e state to that 4hich is the hi:hest o$ a##. 0here$ore, risin: abo"e a## that may be kno4n and understood, tem1ora##y and s1iritua##y, the sou# must earnest#y desire to reach that 4hich in this #i$e cannot be kno4n, and 4hich the heart cannot concei"e; and, #ea"in: behind a## actua# and 1ossib#e taste and $ee#in: o$ sense and s1irit, must desire earnest#y to arri"e at that 4hich transcends a## sense and a## $ee#in:. &n order that the sou# may be $ree and unembarrassed $or this end it must in no 4ise attach itse#$--as & sha## 1resent#y ex1#ain 4hen & treat o$ this 1oint--to anythin: it may recei"e in the sense or s1irit, but esteem such as o$ much #ess im1ortance. *or the more im1ortance the sou# attributes to 4hat it understands, $ee#s and ima:ines, and the :reater the estimation it ho#ds it in, 4hether it be s1iritua# or not, the more it detracts $rom the su1reme :ood, and the :reater 4i## be its de#ay in attainin: to it. +n the other hand, the #ess that it esteems a## that it may ha"e in com1arison 4ith the su1reme :ood, the more does it ma:ni$y and esteem the su1reme :ood, and conse>uent#y the :reater the 1ro:ress to4ards it. &n this 4ay the sou# dra4s nearer and nearer to the di"ine union, in darkness, by the 4ay o$ $aith, 4hich, thou:h it be a#so obscure, yet sends $orth a mar"e##ous #i:ht. Certain#y, i$ the sou# 4i## [i$ it 1ersists in 4ishin: and stri"in: to] see, it thereby becomes instant#y more b#ind as to God, than he 4ho shou#d attem1t to :a?e u1on the sun shinin: in its stren:th. +n this road, there$ore, to ha"e our o4n $acu#ties in darkness is to see the #i:ht [3059 HE-F]. 0he more the sou# stri"es[QQ] to become b#ind and annihi#ated as to a## interior and exterior thin:s, the more it 4i## be $i##ed 4ith $aith and #o"e and ho1e. But this #o"e at times is neither com1rehended nor $e#t, because it does not estab#ish itse#$ in the senses 4ith tenderness, but in the sou# 4ith $ortitude, 4ith :reater coura:e and reso#ution than be$ore; thou:h it sometimes o"er$#o4s into the senses, and sho4s itse#$ tender and :ent#e. &n order, then, to attain to this #o"e, Loy and de#i:ht 4hich "isions e$$ect, it is necessary that the sou# shou#d ha"e $ortitude and be $orti$ied, so as to abide 4i##in:#y in em1tiness and darkness, and to #ay the $oundation o$ its #o"e and de#i:ht on 4hat it neither sees nor $ee#s, on 4hat it cannot see nor $ee#--name#y, on God incom1rehensib#e and su1reme. +ur 4ay to %im is there$ore, o$ necessity, in se#$ denia# [3059 303]. 0hou:h it be true,[QQ] as & ha"e said, that God is a#4ays in e"ery sou#, besto4in: u1on it and 1reser"in: to it, [1E8-1]Q o Ba#?ac says that se#$ consciousness, 4hi#e :#orious $or 4hat it has done, is at the same time bane$u#, because it 1rec#udes man $rom enterin: the Cosmic Conscious #i$e, 4hich #eads to the in$inite--4hich a#one can ex1#ain God [F9 1E3]. [1E8-3]Q 0he distinction bet4een the se#$ conscious #i$e e"en at its best and the #i$e o$ Cosmic

Consciousness. [1. 1EH] by %is 1resence, its natura# bein:, yet $or a## this %e does not a#4ays communicate the su1ernatura# #i$e. *or this is :i"en on#y by #o"e and :race, to 4hich a## sou#s do not attain, and those 4ho do, do not in the same de:ree, $or some rise to hi:her de:rees o$ #o"e than others. 0hat sou#, there$ore, has :reater communion 4ith God 4hich is most ad"anced in #o"e--that is, 4hose 4i## is most con$ormab#e to the 4i## o$ God. And that sou# 4hich has reached 1er$ect con$ormity and resemb#ance is 1er$ect#y united 4ith, and Csu1ernatura##y trans$ormed in, God. *or 4hich cause, there$ore, as & ha"e a#ready ex1#ained, the more the sou# c#ea"es to created thin:s, re#yin: on its o4n stren:th, by habit and inc#ination, the #ess is it dis1osed $or this union, because it does not com1#ete#y resi:n itse#$ into the hands o$ God, that %e may trans$orm it su1ernatura##y [3059H7]. At other times, a#so, the di"ine #i:ht strikes the sou#[QQ] 4ith such $orce that the darkness is un$e#t and the #i:ht unheeded; the sou# seems unconscious o$ a## it kno4s, and is there$ore #ost, as it 4ere, in $or:et$u#ness, kno4in: not 4here it is nor 4hat has ha11ened to it, una4are o$ the #a1se o$ time. &t may and does occur[QQ] that many hours 1ass 4hi#e it is in this state o$ $or:et$u#ness; a## seems but a moment 4hen it a:ain returns to itse#$ [3059 13H]. [1EH-1]Q B,ouis had a 4e##-de$ined attack o$ cata#e1sy. %e remained standin: $or $i$ty-nine hours motion#ess, his eyes $ixed, 4ithout s1eakin: or eatin:, etc.B [F9 13H]. 0his ex1erience o$ ,ambertCs JBa#?acCsK be#on:s to the 1eriod o$ i##umination as in the case o$ -e1es. [1EH-3]Q &t is 1robab#e that a simi#ar ex1erience in the same circumstances is common thou:h not uni"ersa#. -e1esC thou:ht is that God is a#4ays existent in the human sou#, but Jin :enera#K in a 1assi"e or s#ee1in: state, or at #east outside consciousness. 0he sou# that kno4s that God is in it is b#essed, but the sou# in 4hich God 4akes is that 4hich is su1reme#y b#essed. 0his 4akin: o$ God in the sou# is 4hat is ca##ed in the 1resent "o#ume BCosmic Consciousness.B + ho4 b#essed is that sou#[QQ] 4hich is e"er conscious o$ God re1osin: and restin: 4ithin it. . .. %e is there, as it 4ere, as#ee1 in the embraces o$ the sou# and the sou# is in :enera# conscious o$ %is 1resence and in :enera# de#i:hts exceedin:#y in it. &$ %e 4ere a#4ays a4ake in the sou# the communications o$ kno4#ed:e and #o"e 4ou#d be unceasin:, and that 4ou#d be a state o$ :#ory. &$ %e a4akes but once, mere#y o1enin: his eyes, and a$$ects the sou# [1EH-5]Q -e1es says9 God is a#4ays in man, and "ery common#y the sou# is a4are o$ %is J1assi"eK 1resence. &t is as i$ %e s#e1t in the sou#. &$ %e 4akes u1 on#y once in a manCs 4ho#e #i$e the ex1erience o$ that instant a$$ects the 4ho#e o$ #i$e. &$ the ex1erience o$ that instant shou#d be inde$inite#y 1ro#on:ed 4hat sou# cou#d bear it= [1. 1E7] so 1ro$ound#y, 4hat 4ou#d become o$ it i$ %e 4ere continua##y a4ake 4ithin it [3089 F08]< +ne o$ the characteristics o$ the Cosmic ense many times touched, and to be touched, u1on is the identi$ication o$ the 1erson 4ith the uni"erse and e"erythin: in the uni"erse. 6hen Gautama or .#otinus ex1resses this $act it is ca##ed BMysticism.B 6hen 6hitman :i"es it "oice it is B-ankee b#uster.B 6hat sha## 4e ca## it 4hen a sim1#e, humb#e-minded 1anish monk o$ the sixteenth

century says o$ it in such 1#ain #an:ua:e as the $o##o4in:< 0he hea"ens are mine, the earth is mine, and the nations are mine=[QQ] mine are the Lust, and the sinners are mine; mine are the an:e#s and the Mother o$ God; a## thin:s are mine, God himse#$ is mine and $or me, because Christ is mine and a## $or me. 6hat dost thou then ask $or, 4hat dost thou seek $or, + my sou#< A## is thine--a## is $or thee. 'o not take #ess nor rest 4ith the crumbs 4hich $a## $rom the tab#e o$ thy $ather. Go $orth and exu#t in thy :#ory, hide thyse#$ in it, and reLoice, and thou sha#t obtain a## the desires o$ thy heart [308980H]. Aisions o$ incor1orea# substances,[QQ] as o$ an:e#s and o$ sou#s, are neither $re>uent nor natura# in this earth#y #i$e, and sti## #ess so is the "ision o$ the di"ine essence, 4hich is 1ecu#iar to the b#essed, un#ess it be communicated transient#y by a dis1ensation o$ God, or by conser"ation o$ our natura# #i$e and condition, and the abstraction o$ the s1irit; as 4as 1erha1s the case o$ t. .au# 4hen he heard the unutterab#e secrets in the third hea"en. B6hether in the body,B saith he, B& kno4 not, or out o$ the body, & kno4 not; God kno4eth.B &t is c#ear $rom the 4ords o$ the a1ost#e that he 4as carried out o$ himse#$, by the act o$ God, as to his natura# existence [3059 197-9]. )no4#ed:e o$ 1ure truth re>uires, $or its 1ro1er ex1#anation, that God shou#d ho#d the hand and 4ie#d the 1en o$ the 4riter. )ee1 in mind, my dear reader, that these matters are beyond a## 4ords. [QQ] But as my 1ur1ose is not to discuss them but to teach and direct the sou# throu:h them to the di"ine union, it 4i## be enou:h i$ & s1eak o$ them [1E7-1]Q o 6hitman te##s us9 BAs i$ one $it to o4n thin:s cou#d not at 1#easure enter u1on a## and incor1orate them into himse#$ or herse#$B [195931E]. And a:ain9 B6hat do you su11ose & 4ou#d intimate to you in a hundred 4ays but that man or 4oman is as :ood as God< And that there is no God any more di"ine than yourse#$B [1959 399]. [1E7-3]Q 0he Cosmic "ision com1ared in a $e4 common sense 4ords 4ith more ordinary B"isionsB o$, $or instance, an:e#s and s1irits, in 4hich -e1es seems to ha"e #itt#e $aith. [1E7-5]Q BBeyond a## 4ords.B 0his is the uni"ersa# ex1erience. [1. 1E9] concise#y 4ithin certain #imits, so $ar as my subLect re>uires it.[QQ] 0his kind o$ "ision is not the same 4ith the inte##ectua# "isions o$ bodi#y thin:s. &t consists in com1rehendin: or seein: 4ith the understandin: the truths o$ God, or o$ thin:s or concernin: thin:s 4hich are, ha"e been, or 4i## be. &t is most #ike to the s1irit o$ 1ro1hecy, as & sha## 1erha1s herea$ter ex1#ain. 0his kind o$ kno4#ed:e is t4o$o#d9 one re#ates to the Creator, the other to creatures. And thou:h both kinds are most $u## o$ s4eetness, the de#i:ht 1roduced by that 4hich re#ates to God is not to be com1ared 4ith au:ht beside; and there are neither 4ords nor #an:ua:e to describe it, $or it is the kno4#ed:e o$ God himse#$ and his de#i:hts [3059 30F]. &n so $ar as this becomes 1ure contem1#ation, the sou# sees c#ear#y that it cannot describe it other4ise than in :enera# terms 4hich the abundance o$ de#i:ht and ha11iness $orces $rom it. And thou:h at times, 4hen this kno4#ed:e is "ouchsa$ed to the sou#, 4ords are uttered, yet the sou# kno4s $u## 4e## that it has in no4ise ex1ressed 4hat it $e#t, because it is conscious that there are no 4ords o$ ade>uate si:ni$ication [3059308]. 0his di"ine kno4#ed:e concernin: God[QQ] ne"er re#ates to 1articu#ar thin:s, because it is con"ersant 4ith the %i:hest, and there$ore cannot be ex1#ained un#ess 4hen it is extended to some truth #ess than God,[QQ] 4hich is ca1ab#e o$ bein: described; but this :enera# kno4#ed:e is

ine$$ab#e. &t is on#y a sou# in union 4ith God that is ca1ab#e o$ this 1ro$ound #o"in: kno4#ed:e, $or it is itse#$ that union. 0his kno4#ed:e consists in a certain contact o$ the sou# 4ith the 'i"inity, and it is God %imse#$ 4ho is then $e#t and tasted, thou:h not mani$est#y and distinct#y, as it 4i## be in :#ory. But this touch o$ kno4#ed:e and s4eetness is so stron: and so 1ro$ound that it 1enetrates into the inmost substance o$ the sou#, and the de"i# cannot inter$ere 4ith it, nor 1roduce anythin: #ike it-because there is nothin: e#se com1arab#e 4ith it--nor in$use any s4eetness or de#i:ht 4hich sha## at a## resemb#e it. 0his kno4#ed:e sa"ors, in some measure, o$ the di"ine essence and o$ e"er#astin: #i$e, and the de"i# has no 1o4er to simu#ate anythin: so :reat [3059 30H]. uch is the s4eetness o$ dee1 de#i:ht o$ these touches o$ God,[QQ] that one o$ them is more than a recom1ense $or a## the su$$erin:s o$ this #i$e, ho4e"er :reat their number [3059 307]. [1E9-1]Q An attem1t to indicate the radica# di$$erence bet4een the kno4#ed:e 4hich be#on:s to the se#$ conscious mind and the consciousness o$ truth 1ro1er to the Cosmic Conscious mind. 0o indicate a#so the Loy o$ Cosmic Consciousness and the im1ossibi#ity o$ ex1ressin: in the on#y #an:ua:e 4e ha"e Jthe #an:ua:e o$ se#$ consciousnessK either 4hat is seen or 4hat is $e#t in the Cosmic Conscious state. B6hen & undertake,B says 6hitman, Bto te## the best & $ind & cannot, my ton:ue is ine$$ectua# on its 1i"ots, my breath 4i## not be obedient to its or:ans, & become a dumb manB [1959 1H9]. [1E9-3]Q Com1are Behmen9 B 1iritua# kno4#ed:e cannot be communicated $rom one inte##ect to another, but must be sou:ht $or in the s1irit o$ GodB [9H9 F8]. [1E9-5]Q And 6hitmanCs dicta9 B6isdom is o$ the sou#; cannot be 1assed $rom one ha"in: it to another not ha"in: itB [1959 135]. [1E9-E]Q B*or & reckon that the su$$erin:s o$ this 1resent time are not 4orthy to be com1ared 4ith the :#ory that sha## be re"ea#ed to us4ardB [199 79 17]. [1. 1F0] 0hese ima:es, thus im1rinted on the sou#, 1roduce 4hene"er they are ad"erted to,[QQ] the di"ine e$$ects o$ #o"e, s4eetness, and #i:ht, sometimes more, sometimes #ess, $or that is the end $or 4hich they are im1ressed. %e 4ith 4hom God thus dea#s recei"es a :reat :i$t, $or he has a mine o$ b#essin:s 4ithin himse#$. 0he ima:es 4hich 1roduce such e$$ects as these are "i"id#y :rounded in the s1iritua# memory [30593HF]. 0he 4ay o$ 1ro$icients, 4hich is a#so ca##ed the i##uminati"e 4ay,[QQ] or the 4ay o$ in$used contem1#ation, 4herein God himse#$ teaches and re$reshes the sou# 4ithout meditation or any acti"e e$$orts that itse#$ may de#iberate#y make [3059FF-8]. & 4ent $orth out o$ myse#$, out o$ my #o4 conce1tions and #uke4arm #o"e, out o$ my scanty and 1oor sense o$ God, 4ithout bein: hindered by the $#esh or the de"i#. & 4ent $orth out o$ the scanty 4orks and 4ays o$ my o4n to those o$ God; that is, my understandin: 4ent $orth out o$ itse#$, and $rom human became di"ine. My 4i## 4ent $orth out o$ itse#$, becomin: di"ine; $or no4 united 4ith the di"ine #o"e, it #o"es no more 4ith its $ormer scanty 1o4ers and circumscribed ca1acity, but 4ith the ener:y and 1ureness o$ the di"ine s1irit [3059 8H]. /o4 this is nothin: e#se but the su1ernatura# #i:ht[QQ] :i"in: #i:ht to the understandin:, so that the human understandin: becomes di"ine, made one 4ith the di"ine. &n the same 4ay di"ine #o"e in$#ames the 4i## so that it becomes nothin: #ess than di"ine, #o"in: in a di"ine 4ay, united and made one 4ith the di"ine 4i## and the di"ine #o"e. 0he memory is a$$ected in #ike manner; a## the desires and a$$ections a#so are chan:ed di"ine#y accordin: to God. 0hus the sou# 4i## be o$ hea"en,

hea"en#y, di"ine rather than human [30E9 111]. &t 4as a ha11y #ot $or the sou#[QQ] 4hen God in this ni:ht 1ut a## its househo#d to s#ee1--that is, a## the 1o4ers, 1assions, a$$ections, and desires o$ the sensua# and s1iritua# sou#, that it may attain to the s1iritua# union o$ the 1er$ect #o"e o$ God Bunobser"edB--that is, unhindered, by them, because they 4ere a## as#ee1 and morti$ied in that ni:ht. + ho4 ha11y must the sou# then be 4hen it can esca1e $rom the house o$ its sensua#ity= /one can understand it, & think, exce1t that sou# 4hich has ex1erienced it [30E9115]. &t is, there$ore, 1#ain that no distinct obLect 4hate"er that 1#eases the 4i## can be God; and $or that reason, i$ it is to be united 4ith %im, it must em1ty itse#$, cast a4ay e"ery disorder#y a$$ection o$ the desire, e"ery satis$action it may distinct#y ha"e, hi:h and #o4, tem1ora# and s1iritua#, so that, 1uri$ied and c#eansed $rom a## unru#y satis$actions, Loys [1F0-1]Q 6hene"er they are ad"erted to9 Com1are Bacon9 B o am & as the rich, 4hose b#essed key Can brin: him to his s4eet u1-#ocked treasure, 0he 4hich he 4i## not e"ery hour sur"ey, *or b#untin: the $ine 1oint o$ se#dom 1#easure. [1H89 F3]. [1F0-3]Q %e te##s o$ the 1assa:e $rom se#$ consciousness to Cosmic Consciousness and 4hat it is #ike to be in the #atter condition. [1F0-5]Q As 'ante says, this is bein: Btranshumani?ed into a GodB [H39 E]. [1F0-E]Q *urther a##usions to the necessary subLu:ation or e"en ob#iteration o$ the o#d se#$ conscious mind be$ore the cosmic conscious mind can emer:e. [1. 1F1] and desires, it may be 4ho##y occu1ied, 4ith a## its a$$ections, in #o"in: God [30E9F5E]. 0his abyss o$ 4isdom no4 so exa#ts and e#e"ates the sou#--order#y dis1osin: it $or the science o$ #o"e--that it makes it not on#y understand ho4 mean are a## created thin:s in re#ation to the su1reme 4isdom and di"ine kno4#ed:e, but a#so ho4 #o4, de$ecti"e, and, in a certain sense, im1ro1er, are a## the 4ords and 1hrases by 4hich in this #i$e 4e discuss di"ine thin:s and ho4 utter#y im1ossib#e by any natura# means, ho4e"er 1ro$ound#y and #earned#y 4e may s1eak, to understand and see them as they are, exce1t in the #i:ht o$ mystica# theo#o:y. And so the sou# in the #i:ht thereo$, discernin: this truth, name#y, that it cannot reach it, and sti## #ess ex1#ain it by the terms o$ ordinary s1eech, Lust#y ca##s it secret [30E9 138]. 0he s1irit is no4 so stron:, and has so subdued the $#esh, and makes so #itt#e o$ it, that it is as re:ard#ess o$ it as a tree is o$ one o$ its #ea"es. &t seeks not $or conso#ation or s4eetness either[QQ] in God or e#se4here, neither does it 1ray $or GodCs :i$ts throu:h any moti"e o$ se#$ interest, or its o4n satis$action. *or a## it cares $or no4 is ho4 it sha## 1#ease God and ser"e %im in some measure in return $or %is :oodness and $or the :races it has recei"ed, and this at any and e"ery cost [30E9 15E]. But i$ 4e s1eak o$ that #i:ht o$ :#ory 4hich in this, the sou#Cs embrace, God sometimes 1roduces 4ithin it, and 4hich is a certain s1iritua# communion 4herein %e causes it to beho#d and enLoy at the same time the abyss o$ de#i:ht and riches 4hich %e has #aid u1 4ithin it, there is no #an:ua:e to ex1ress any de:ree o$ it. As the sun 4hen it shines u1on the sea i##umes its :reat de1ths and re"ea#s the 1ear#s and :o#d and 1recious stones therein, so the di"ine sun o$ the bride:room, turnin:

to4ards the bride, re"ea#s in a 4ay the riches o$ her sou#, so that e"en the an:e#s beho#d her 4ith ama?ement [30F9 393]. & ha"e said that God is 1#eased 4ith nothin: but #o"e.[QQ] %e has need o$ nothin:, and so i$ %e is 1#eased 4ith anythin: it is 4ith the :ro4th o$ the sou#; and as there is no 4ay in 4hich the sou# can :ro4 but in becomin: in a manner e>ua# to %im, $or this reason on#y is %e 1#eased 4ith our #o"e. &t is the 1ro1erty o$ #o"e to 1#ace him 4ho #o"es on an e>ua#ity 4ith the obLect o$ his #o"e. %ence the sou#, because o$ its 1er$ect #o"e, is ca##ed the bride o$ the on o$ God, 4hich si:ni$ies e>ua#ity 4ith %im [30F9555]. Be$ore the sou# succeeded in e$$ectin: this :i$t and a surrender o$ itse#$,[QQ] and o$ a## that be#on:s to it, to the Be#o"ed, it 4as entan:#ed in many un1ro$itab#e occu1ations, by 4hich it sou:ht to 1#ease itse#$ and others, and [1F1-1]Q -e1es resemb#es Buddha and .au# in des1isin: and contemnin: the o#d se#$ conscious #i$e. 2esus and 6hitman reached a hi:her #e"e#--they sa4 that a## #i$e is :ood, a## di"ine. [1F1-3]Q B6hat do you su11ose,B says 6hitman, B& 4ou#d intimate to you in a hundred 4ays but that man or 4oman is as :ood as God and that there is no God any more di"ine than yourse#$B [1959 399]. [1F1-5]Q Antecedent se#$ conscious state. Com1are 6hitman9 B0ri11ers and askers surround me, 1eo1#e & meet, the e$$ect u1on me o$ my ear#y #i$e or the 4ard and city & #i"e in, or the nation, the #atest dates, disco"eries, in"entions, societies, authors o#d and ne4, my [1. 1F3] dinner, dress, associates, #ooks, com1#iments, dues, the rea# or $ancied indi$$erence o$ some man or 4oman & #o"e, the sickness o$ one o$ my $o#ks or o$ myse#$, or i## doin:, or #oss or #ack o$ money, or de1ressions or exa#tations, batt#es, the horrors o$ $ratricida# 4ar, the $e"er o$ doubt$u# ne4s, the $it$u# e"ents; these come to me days and ni:hts and :o $rom me a:ain, but they are not the Me myse#$B [1959 51-3]. it may be said that its occu1ations at this time 4ere as many as its habits o$ im1er$ection [30F9 358]. &t is not 4ithout some un4i##in:ness that & enter at the re>uest o$ others u1on the ex1#anation o$ the $our stan?as,[QQ] because they re#ate to matters so interior and s1iritua# as to ba$$#e the 1o4ers o$ #an:ua:e [3089E0H]. A## & say $a##s $ar short o$ that 4hich 1asses in this intimate union o$ the sou# 4ith God. 0hat #o"e sti## more 1er$ect and com1#ete in the same state o$ trans$ormation [3089E07]. & entered, but & kne4 not 4here,[QQ] and there & stood not kno4in:, a## science transcendin:. & kne4 not 4here & entered, $or 4hen & stood 4ithin, not kno4in: 4here & 4as, & heard :reat thin:s. 6hat & heard & 4i## not te##; & 4as there as one 4ho kne4 not, a## science transcendin:. +$ 1eace and de"otion[QQ] the kno4#ed:e 4as 1er$ect, in so#itude 1ro$ound; the ri:ht 4ay 4as c#ear, but so secret 4as it, that & stood babb#in:, a## science transcendin:. & stood enra1tured in ecstasy, beside myse#$, and in my e"ery sense no sense remained. My s1irit 4as endo4ed 4ith understandin:, understandin: nou:ht, a## science transcendin:. 0he hi:her & ascended the #ess & understood. &t is the dark c#oud i##uminin: the ni:ht. 0here$ore he

4ho understands kno4s nothin:, e"er a## science transcendin:. %e 4ho rea##y ascends so hi:h annihi#ates himse#$, and a## his 1re"ious kno4#ed:e seems e"er #ess and #ess; his kno4#ed:e so increases that he kno4eth nothin:, a## science transcendin:. 0his kno4in: that kno4s nothin: is so 1otent in its mi:ht that the 1rudent in their reasonin: ne"er can de$eat it; $or their 4isdom ne"er reaches to the understandin: that understandeth nothin:, a## science transcendin:. [1F3-1]Q !x1ressions by 4hich he tries to su::est menta# states that cannot be re1resented by #an:ua:e. [1F3-3]Q &n this short 1oem 2ohn -e1es has tried to state the essentia# $acts o$ the entrance into the Cosmic Conscious state. %e says he entered it, but Jha"in: so doneK he did not kno4 4here he 4as. %e heard :reat thin:s, but 4i## not Jcannot<K re#ate 4hat. %e $ound Jin that stateK 1er$ect 1eace and kno4#ed:e. [1F3-5]Q B 4i$t#y arose and s1read around me the 1eace and kno4#ed:e that 1ass a## the ar:uments o$ the earthB [1959 53]. 0he ri:ht 4ay Jthe ri:ht course o$ actionK, too, 4as c#ear J6hitman says the ne4 sense Bhe#d his $eetB [195953]. -e1es, #ike 6hitman and a## the rest, became $i##ed 4ith Loy. %e then :oes on to describe /ir"ana, e"en to the use o$ the 4ord Bannihi#ation.B *ina##y he 1ronounces the 4ord 4hich a## the i##uminati utter each in his o4n 4ay. %e says this 1ro$ound 4isdom consists in a sense o$ the essence o$ God. &t is the Cosmic ense--a sense, intuition, or consciousness o$ the Cosmos. 0he birth o$ the $acu#ty 4hich a#one can com1rehend God. &t is that ne4 birth throu:h 4hich on#y can a man see the kin:dom o$ God. [1. 1F5] 0his so"erei:n 4isdom is o$ an exce##ence so hi:h that no $acu#ty nor science can e"er unto it attain. %e 4ho sha## o"ercome himse#$ by the kno4#ed:e 4hich kno4s nothin: 4i## a#4ays rise, a## science transcendin:. And i$ you 4ou#d #isten, this so"erei:n 4isdom doth consist in a sense 1ro$ound o$ the essence o$ God9 it is an act o$ %is com1assion, to #ea"e us, nou:ht understandin:, a## science transcendin: [307983E-F].

(MMARa. &n the case o$ 2ohn -e1es the subLecti"e #i:ht seems to ha"e been 1resent and e"en unusua##y intense, a#thou:h there may be some con$usion in the re1ort o$ it. b. Mora# e#e"ation 4as stron:#y marked. c. &nte##ectua# i##umination 4e## but not 1erha1s as strikin:#y as in some other cases. d. %is sense o$ immorta#ity is so 1er$ect that it does not occur to him to discuss it as a se1arate >uestion or as a >uestion at a##. %e has sim1#y become God, a God, or a 1art o$ God, and he 4ou#d

no more think o$ discussin: his immorta#ity than he 4ou#d think o$ discussin: that o$ God. e. +$ course he #ost Ji$ he e"er had itK a## $ear o$ death. 'eath is sim1#y nothin: to him. &t is a matter that does not concern him in the #east. $. 0he instantaneousness o$ the chan:e $rom se#$ consciousness to Cosmic Consciousness in his 1rison in the s1rin: or ear#y summer o$ the year 1FH7, 4hen he 4as thirty-six years o#d, seems to be c#ear $rom ,e4isC narrati"e. :. 0he chan:e in the a11earance o$ the 1erson i##umined ca##ed in the :os1e#s Btrans$i:urationB-seems to ha"e been 4e## marked. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 9. *rancis Bacon. B+R/ 1F81.; died 1838. /othin: a11roachin: to an exhausti"e study o$ this case can be attem1ted here. 0he mere $#an:es o$ the subLect ha"e $i##ed a moderate-si?ed [1. 1FE] #ibrary, 4hi#e the core o$ the matter has hard#y been touched u1on.

&. 6ithout more ado or any beatin: about the bush it may as 4e## be $rank#y stated at once that the "ie4 o$ the 1resent editor is9 a. 0hat *rancis Bacon 4rote the B hakes1eareB 1#ays and 1oems. b. 0hat he entered into Cosmic Consciousness at about the a:e o$ thirty, or 1erha1s a year ear#ier, as his inte##ectua# and mora# de"e#o1ment 4as "ery 1recocious. c. 0hat he be:an 4ritin: the B onnetsB immediate#y a$ter his i##umination. 0he B onnets,B as considered here, are the $irst one hundred and t4enty-six, 4hich distinct#y constitute a 1oem in and by themse#"es and dea# 4ith the subLect here considered. d. 0hat the ear#ier o$ these one hundred and t4enty-six B onnetsB are addressed to the Cosmic ense, and the #ater to it and its o$$s1rin:, the 1#ays. e. 0hat in the B onnetsB the $o##o4in: indi"idua#ities may be reco:ni?ed9 JaK the Cosmic ense; JbK the Bacon o$ the Cosmic ense, and o$ the 1#ays and B onnetsB;. JcK the s1ecia# o$$s1rin: o$ the Cosmic ense--the 1#ays; JdK the ostensib#e Bacon o$ the court, 1o#itics, 1rose 4ritin:s, business,

etc., and 1ossib#y others.

&&. &t is not abso#ute#y denied that the $irst one hundred and t4enty-six B onnetsB can be read as i$ addressed to a youn: ma#e $riend Ja#thou:h in the case o$ se"era# this mi:ht be, it seems to the 4riter, success$u##y dis1utedK, but it is c#ear that so read they #ack meanin: and di:nity--that, in $act, #ooked at $rom this 1oint o$ "ie4, they are entire#y un4orthy o$ the man J4hoe"er he 4asK 4ho 4rote B,earB and BMacbeth.B And it may be c#aimed that an a#most Jor >uiteK constant characteristic o$ the 4ritin:s o$ the c#ass o$ men dea#t 4ith in this "o#ume is exact#y this doub#e [1. 1FF] meanin: corres1ondin: 4ith the du1#ex 1ersona#ity o$ the 4riter. +$ this doub#e, o$ten tri1#e, meanin: the 4orks o$ 'ante and 6hitman su11#y 1erha1s the best exam1#es. 0. . Baynes [789 H8E] says that these s1ecu#ations Bcannot be re:arded as success$u#B; but #et us, $or the sake o$ ar:ument, su11ose that there rea##y 4as such a youn: man, such a dark 4oman [Mary *itton, 18H9 50 et se>. or another], that 4ou#d 1ro"e abso#ute#y nothin:. 0hese 1eo1#e mi:ht ha"e had a rea# existence and mi:ht ha"e been s1oken to and s1oken o$ as the su1er$icia# meanin: o$ the B onnets,B Lust as the ocean is s1oken to and o$ in the su1er$icia# meanin: o$ B6ith %usky %au:hty ,i1sB [1959 593]. +r take $or another exam1#e the B.rayer o$ Co#umbusB [1959 535]. Co#umbus mi:ht ha"e made Lust such a 1rayer, and there is no reason 4hy 6hitman shou#d not ha"e 1ut such a 1rayer into his mouth; but nothin: is more certain than that the 4ords in >uestion are addressed to the A## .o4er$u# by 6hitman himse#$. But 4hy se#ect instances< 0here is 1erha1s not a #ine in the B,ea"esB 4hich has one meanin: on#y. 0hen 4ho to-day does not understand that in the B'i"ine ComedyB 'ante used the theo#o:ica# terms current in his day to "ei# and ex1ress $ar dee1er and #o$tier thou:hts than had thereto$ore e"er been annexed to them< Attach the current si:ni$ication to the terms used and his "erses had one meanin:, but ascribe to these terms his intention and they ha"e another "ast#y 4ider and dee1er. o his #ast and best trans#ator, 4ho undoubted#y kne4 him 1ro$ound#y, says that Ba $ar dee1er-#yin: and more-1re"ai#in: source o$ im1er$ect com1rehension o$ the 1oem than any "erba# di$$icu#ty exists in the doub#e or tri1#e meanin: that runs throu:h itB [H0918]. +r is B era1hitaB a sort o$ $airy ta#e ha"in: $or centra# $i:ure an idea#i?ed hysterico-maniaca# /or4e:ian :ir#C<

&&&. 0hat a man ha"in: Cosmic Consciousness is, in $act, at #east a dua# 1erson is abundant#y sho4n and i##ustrated in the 1resent "o#ume. and B hakes1eare,B the author o$ the 1#ays and B onnets,B [1. 1F8] is rea##y another J4hi#e the sameK se#$ o$ the Bacon 4ho 4rote the 1rose 4orks, s1oke in .ar#iament, #i"ed be$ore the 4or#d as Lurist, courtier and citi?en. 2ust as B era1hitaB J era1hitusK, 4hi#e bein: Ba#?ac, is tota##y distinct $rom the ostensib#e Ba#?ac 4ho 4as seen in .arisian dra4in: rooms. 2ust as the 6hitman o$ the B,ea"esB is 4ho##y distinct Jyet the sameK $rom the 6hitman 4ho rode on omnibusses and $erries, B#i"ed the same #i$e 4ith the rest,B and died in Camden, March 38, 1793. 2ust as BGabrie#,B 4hi#e bein: Mohammed, is at the same time another and distinct

1ersona#ity. 0his identity Jat the same timeK and dis1arateness is the true so#ution Jit is be#ie"edK o$ the Baconhakes1eare contro"ersy.

&A. &t is 1erha1s im1ossib#e $or the mere#y se#$ conscious man to $orm any conce1tion o$ 4hat this oncomin: o$ Cosmic Consciousness must be to those 4ho ex1erience it. 0he man is #i$ted out o$ his o#d se#$ and #i"es rather in hea"en than u1on the o#d earth--more correct#y the o#d earth becomes hea"en. +ne o$ the 1rime necessities o$ this 1eriod is so#itude. 6hy< .robab#y because the 1erson is so occu1ied 4ith, so enra1tured by, his ne4 4or#d Jhis ne4 se#$K, that he sim1#y cannot bear to be ca##ed back to the o#d 4or#d Jthe o#d se#$K. o Ba#?ac 4ou#d Jat this 1eriod o$ his #i$eK shut himse#$ u1--hide himse#$--$or 4eeks and months at a stretch. o .au# con$erred not 4ith $#esh and b#ood, Bneither 4ent u1 to 2erusa#emB [3391-1H], but Ba4ay into Arabia,B and seems to ha"e #i"ed "ery much to himse#$ $or some time. o#itude Ja#thou:h natura##y he 4as so eminent#y sociab#eK became, under the same circumstances, a necessity to 6hitman, and in the ear#y 1art o$ his Cosmic Conscious #i$e he 4ou#d $re>uent#y s1end days, 4eeks and e"en months at a stretch in the s1arse#y 1eo1#ed or uninhabited districts o$ ,on: &s#and--es1ecia##y a#on: the seashore. &mmediate#y u1on the i##umination o$ 2esus Ji$ 4e can de1end u1on the account :i"en in Matthe4 and MarkK he 4as B#ed u1 o$ [1. 1FH] the s1irit into the 4i#derness,B and remained in so#itude $or a certain time. And it is 1robab#e that su$$icient research 4ou#d re"ea# action o$ this kind as uni"ersa# in 1ronounced cases. Be this as it may, 1eddin: [1HE9 E9] says that9 B*rom A1ri#, 1F90, unti# the #atter 1art o$ 1F91 [near#y t4o years] & $ind no other com1osition o$ BaconCs [than a #etter o$ $i"e 1a:es=] nor any im1ortant 1iece o$ ne4s concernin: him.B 6hi#e Jre$errin: to the "ery same 1eriod in his #i$eK Bacon says, 4ritin: to Bur:h#ey #ate in 1F91 or ear#y in 1F93, 4hen he 4as thirty-one years o#d, and, accordin: to the hy1othesis, one to t4o years a$ter his i##umination9 B& do not $ear that action sha## im1air it [his hea#th], because & account my ordinary course o$ study and meditation to be more 1ain$u# [more #aborious] than most 1arts o$ action areB [1HE9 F8]. 0hen a:ain it seems that, es1ecia##y durin: these t4o years, 1F90 and 1F91, Bacon $re>uent#y, to use his o4n 4ords, B$#ed into the shadeB at 04ickenham and BenLoyed the b#essin:s o$ contem1#ation in that s4eet so#itariness 4hich co##ecteth the mind as shuttin: the eyes doth the si:htB [1399 H1]. o Bthere are times noted by Mr. 1eddin: 4hen Bacon 4rote 4ith c#osed doors, and 4hen the subLect o$ his studies is doubt$u#; and there is one #on: "acation o$ 4hich the same care$u# bio:ra1her remarks that he cannot te## 4hat 4ork the inde$ati:ab#e student 1roduced durin: those months, $or that he kno4s o$ none 4hose date corres1onds 4ith the 1eriodB [1399 H1-3]. And doubt#ess Mrs. .ott is in the ri:ht 4hen she su::ests that it 4as durin: such 1eriods and 1robab#y durin: 1F90-91 that many o$ the ear#y 1#ays 4ere 4ritten [1399 H1].

A. 0hus 4e ha"e the $rame into 4hich to set the 1icture9 BaconCs mind is exceedin:#y 1recocious and

he enters Cosmic Consciousness, #et us su11ose, ear#y in 1F90, at or short#y a$ter the a:e o$ t4entynine; he had 1robab#y 4ritten se"era# 1#ays be$ore that, a $e4 o$ 4hich may ha"e been thou:ht 4orthy o$ inc#usion in the [1. 1F7] 1835 $o#io. &n the s1rin: o$ 1F90 Jin his thirtieth yearK he ac>uires the Cosmic ense. *or the next t4o years J1F90-91K he is much sec#uded and 1roduces a number o$ 1#ays, 4hi#e, as a sort o$ runnin: commentary u1on his menta# ex1eriences and his 4ork, he 4rote the ear#ier B onnets,B the rest bein: 4ritten one or t4o at a time as occasion ca##ed them $orth, bet4een this 1eriod and the date o$ their 1ub#ication-1809. &t 4ou#d be 1ro1er in this 1#ace to :i"e some account o$ BaconCs 1ersona#ity 4ere it not that the subLect is too #ar:e $or the #imits o$ this "o#ume. 0he >uestion 4hich concerns us here is, o$ course9 4ere his inte##ect and mora# nature Jes1ecia##y the #atterK such as be#on: to 1ersons ha"in: Cosmic Consciousness 3 (1on the ans4ers to the #ast ha#$ o$ this >uestion a doubt J$ostered chie$#y by .o1e and Macau#ayK has arisen. 0he 1oint cannot be ar:ued here. A## that can be said is that the 1resent 4riter be#ie"es that Bacon 4as as :reat mora##y as he 4as inte##ectua##y; and he be#ie"es that 4hoe"er 4i## take the 1ains to serious#y consider the standard 4orks on the subLect 4ritten by ab#e and im1artia# men Jsuch as 'ixonCs B.ersona# %istoryB [HF], 1eddin:Cs B,i$e and 0imesB [1HE], 1eddin:Cs B!"enin:s 4ith a Re"ie4erB [1HH], and es1ecia##y the B,i$e,B by Ra4#ey, 4ho kne4 Bacon 4e##K 4i## ine"itab#y come to the same conc#usion. Ra4#ey says o$ him9 B%e 4as $ree $rom ma#ice; he 4as no re"en:er o$ inLuries; he 4as no de$amer o$ any man; but 4ou#d a#4ays say the best that cou#d be said o$ any 1erson, e"en an enemyB [1E19 F3]. And a$ter many yearsC study o$ the subLect 1eddin: sums u1 as $o##o4s9 0he e"idence 4hich e"erybody had to Lud:e $rom #ed me to su11ose him a "ery di$$erent 1erson $rom 4hat he 4as common#y taken $or. 0hat idea #ed me to seek $or $urther e"idence, and a## the $urther e"idence 4hich & disco"ered con$irmed the im1ression. & do not $ind $au#t 4ith 1eo1#e $or not kno4in: 4hat ad"ice Bacon :a"e the kin: about ca##in: a 1ar#iament and dea#in: 4ith it; but & say that the tenor o$ the ad"ice, bein: no4 1roduced, sho4s that they 4ere "ery bad :uessers; that the in$erence they dre4 as to BaconCs character $rom the "ery abundant e"idence 4hich they had be$ore them 4as stran:e#y inaccurate; as $ar $rom the truth as i$ one shou#d ho#d u1 *#a"ius as an exam1#e o$ a bad ste4ard, because the economy 4as bad o$ the house in [1. 1F9] 4hich he ser"ed. & take these ne4#y disco"ered 1ieces as tests. &$ & had been 4ron:, they 4ou#d ha"e con"icted me; i$ Macau#ay had been ri:ht, they 4ou#d ha"e con$irmed him [1H79 179]. And then, at the end o$ his book, a$ter a## the $acts o$ BaconCs #i$e that ha"e come do4n to us had been re"ie4ed and considered he :oes on9 *or myse#$ at #east, much as one must :rie"e o"er such a $a## o$ such a man, and so $or#orn a c#ose o$ such a #i$e, & ha"e a#4ays $e#t that had he not $a##en, or had he $a##en u1on a $ortune #ess deso#ate in its out4ard conditions, & shou#d ne"er ha"e kno4n ho4 :ood and ho4 :reat a man he rea##y 4as--hard#y, 1erha1s, ho4 :reat and ho4 in"incib#e a thin: intrinsic :oodness is. 0urnin: $rom the 4or#d 4ithout to the 4or#d 4hich 4as 4ithin him, & kno4 nothin: more ins1irin:, more a$$ectin:, more sub#ime, than the undaunted ener:y, the ho1e$u#ness, trust$u#ness, c#earness, 1atience, and com1osure, 4ith 4hich his s1irit sustained itse#$ under that most de1ressin: $ortune. 0he heart o$ 2ob himse#$ 4as not so sore#y tried, nor did it 1ass the tria# better. 0hrou:h the many "o#umes 4hich he 1roduced durin: these $i"e years, & $ind no id#e re1inin:, no "ain com1#aint o$ others, no 4eak

Lusti$ication o$ himse#$; no trace o$ a dis:usted, a des1airin: or a $a#terin: mind [1H79E0H]. Com1are 4ith this estimate o$ BaconCs menta# attitude under the de1ressin: circumstances o$ his #ast years the undyin: and inexhaustib#e cheer o$ 6a#t 6hitman, 2acob Behmen, and 6i##iam B#ake in #ike case.

A&. %ere J4hi#e s1eakin: o$ the 1ersona# traits o$ this manK 4i## be as :ood an o11ortunity as any to >uote a $e4 1assa:es 4hich seem to :#ance at some certain >ua#ity in BaconCs mind such as this master $acu#ty o$ 4hich there is >uestion in this book. *or instance, Ra4#ey [1E19EH], as a resu#t o$ 1ersona# obser"ation, says o$ him9 B& ha"e been induced to think that i$ there 4ere a beam o$ kno4#ed:e deri"ed $rom God u1on any man in these modern times, it 4as u1on him. *or thou:h he 4as a :reat reader o$ books, yet he had not his kno4#ed:e $rom books, but $rom some :rounds and notions $rom 4ithin himse#$; 4hich, not4ithstandin:, [1. 180] he "ented 4ith :reat caution and circums1ection.B &n other 4ords, %a4#ey thinks that Bacon 4as ins1ired, and says that he 4as exceedin:#y care$u# in 1ub#ishin: the truths or ideas deri"ed $rom that source. And this is exact#y 4hat is c#aimed by the 1resent editor as one reason $or the concea#ed authorshi1 o$ the 1#ays and sonnets. /ote a:ain these 4ords o$ BaconCs, taken $rom his essay B+$ 0ruthB [5F973]9 B0he $irst creature o$ God, in the 4orks o$ the days, 4as the #i:ht o$ the sense; the #ast 4as the #i:ht o$ reason; and his abbath 4ork e"er since is the i##umination o$ his s1irit.B &n other 4ords9 &n the e"o#ution o$ the human mind sim1#e consciousness 4as $irst 1roduced; then se#$ consciousness; and #ast#y, there is bein: 1roduced to-day Cosmic Consciousness. Bacon 1roceeds9 B*irst he breathed #i:ht u1on the $ace o$ the matter o$ chaos [and 1roduced #i$e, sim1#e consciousness]; then he breathed #i:ht into the $ace o$ man [and 1roduced se#$ consciousness]; and sti## he breatheth and ins1ireth #i:ht into the $ace o$ his chosenB [endo4in: them 4ith Cosmic Consciousness]. Com1are9 B&t has been said, :reat are the senses, :reater than the senses is the mind [sim1#e consciousness], :reater than the mind is the understandin: [se#$ consciousness]. 6hat is :reater than the understandin: is that [Cosmic Consciousness]. 0hus kno4in: that 4hich is hi:her than the understandin: and restrainin: yourse#$ by yourse#$ [note the ine"itab#e redu1#ication o$ the indi"idua#], destroy the unmana:eab#e enemy in the sha1e o$ desireB [1FE9 FH]. And a:ain9 B&t is not by reasonin: that the #a4 is to be $ound, it is beyond the 1a#e o$ reasonin:B [18E9 59]. &t is 4orthy o$ notice that Bacon seems to ha"e reco:ni?ed an inter"a# bet4een the #i:ht o$ reason and the i##umination o$ the s1irit as :reat as the inter"a# bet4een the #i:ht o$ sense and that o$ reason. 0hat is, he reco:ni?ed as :reat an inter"a# bet4een Cosmic and e#$ Consciousness as exists bet4een the #atter and sim1#e consciousness--Lust as is c#aimed by the 1resent 4riter. But 4ithin the $ie#d o$ se#$ consciousness 4here cou#d he $ind such an inter"a# as this bet4een reason and anythin: abo"e reason< A:ain in his :reat 1rayer [1HF9 E89] Bacon says9 [1. 181] & am a debtor to 0hee $or the :racious ta#ent[QQ] o$ 0hy :i$ts and :races, 4hich & ha"e neither 1ut

into a na1kin, nor 1ut it Jas & ou:htK to exchan:ers, 4here it mi:ht ha"e made best 1ro$it; but miss1ent it in thin:s $or 4hich & 4as #east $it; so as & may tru#y say, my sou# hath been a stran:er in the course o$ my 1i#:rima:e. [181-1]Q 0he ta#ent in >uestion is the Cosmic ense. %e did not #et it #ie id#e, but he did not make as much use o$ it as he mi:ht and ou:ht to ha"e done. %e shou#d ha"e #i"ed his #i$e $or it Jas Gautama, 2esus and .au# didK 4hereas he tried to #i"e Jdid #i"eK t4o #i"es and miss1ent a #ar:e 1art o$ his #i$e Bin thin:s $or 4hich he 4as #east $itB--#a4, 1o#itics, etc.; so it may be tru#y said his sou# Jthe Bacon o$ the Cosmic enseK 4as a stran:er in the #i$e o$ the ostensib#e Jthe se#$ consciousK Bacon. 0he Cosmic ense 1roduced the 1#ays. &$ Bacon had o1en#y #i"ed his 4ho#e #i$e $or the Cosmic ense 4hat other 1erha1s :reater 4orks mi:ht he not ha"e 1roduced< And instead o$ his a#most hidden, misunderstood #i$e, 4e mi:ht ha"e had another o$ those o1en, exa#ted #i"es, each one o$ 4hich is a source o$ end#ess ins1iration to the race 4hich is s#o4#y toi#in: u1 $rom 4hat 4e see around us to that di"ine :oa#. 0o c#ose this 1art o$ the subLect, :#ance at t4o other short extracts. 0he $irst $rom the B.#an o$ the 6ork,B the second $rom the B/o"um +r:anum.B Bacon says9 &$ 4e #abor in thy 4orks 4ith the s4eat o$ our bro4s[QQ] thou 4i#t make us 1artakers o$ thy "ision and thy abbath. %umb#y 4e 1ray that this mind may be stead$ast in us, and that throu:h these our hands, and the hands o$ others to 4hom thou sha#t :i"e the same s1irit, thou 4i#t "ouchsa$e to endo4 the human $ami#y 4ith ne4 mercies [5E9FE]. [181-3]Q 0his 1assa:e seems 1#ain#y to a##ude to a hi:her s1iritua# #i$e, 4hich may be attained to in this #i$e, and o$ 4hich it may be su11osed the 4riter had had ex1erience. And a:ain9 & may say then o$ myse#$ that 4hich one said in Lest Jsince it marks the distinction so tru#yK9 B&t cannot be that 4e shou#d think a#ike, 4hen one drinks 4ater and the other drinks 4ine.B /o4, other men, as 4e## in ancient as in modern times, ha"e in the matter o$ sciences drunk a crude #i>uor #ike 4ater, either $#o4in: s1ontaneous#y $rom the understandin:, or dra4n u1 by #o:ic, as by 4hee#s $rom a 4e##. 6hereas & 1#ed:e mankind in a #i>uor strained $rom count#ess :ra1es,[QQ] $rom :ra1es ri1e and $u##y seasoned, co##ected in c#usters, and :athered, and then s>uee?ed in the 1ress, and $ina##y 1uri$ied and c#ari$ied in the "at. And there$ore it is no 4onder i$ they and & do not think a#ike [5E91FF]. [181-5]Q &$ the B#i>uor strained $rom count#ess :ra1esB is not the Cosmic ense it does not seem "ery c#ear 4hat it is. [1. 183]

A&&. 0his, o$ course, is not the 1#ace $or a discussion o$ the authorshi1 o$ the 1#ays, but since it is here taken as certain that they are to be credited to Bacon, it 4i## be ri:ht to :i"e a $e4 o$ the 1rinci1a# reasons $or the ado1tion o$ that "ie4. 0he testimony o$ the 4riter himse#$ on the 1oint 4i## be 1roduced 4hen certain o$ the B onnetsB $a## under consideration. !xc#usi"e o$ these 1assa:es in the B onnetsB the BreasonsB in >uestion may be summed u1 as $o##o4s9

a. 0he #ar:e number o$ ne4 4ords in the 1#ays, estimated at $i"e hundred, most#y $rom the ,atin, and the much #ar:er number o$ o#d 4ords used in a ne4 sense, estimated at $i"e thousand, make it c#ear that these 4ere 4ritten not mere#y by a :enius but by a #earned man--a man 4ho read ,atin so continuous#y as that he came a#most to think in that #an:ua:e. 0hen the simi#arity o$ BaconCs sty#e to that o$ the 1#ays, and abo"e a## the strikin: identity o$ the "ocabu#ary in the 1rose 4orks and 1#ays, so mar"e#ous that 97.F 1er cent. o$ B hakes1eareCsB 4ords are a#so BaconCs [5H9 155], the use o$ the same meta1hors and simi#es, o$ the same antitheta, etc. [5H9158], makes it near#y certain Jes1ecia##y 4hen it is borne in mind that that "ocabu#ary, those meta1hors, simi#es and antitheta are #ar:e#y ne4K that the same mind 1roduced both sets o$ books--the B hakes1eareanB and Baconian. b. /ot on#y are there :reat numbers o$ ne4 4ords and o#d 4ords 4ith ne4 meanin:s, meta1hors, simi#es, etc., common to the B hakes1eareB 1#ays and to the Baconian 1rose, but the #ar:e number o$ 1hrases and turns o$ ex1ression 4hich are a#so $ound in both cannot 1ossib#y be attributed to accident. ee these :i"en by the hundred by 'onne##y [HE], by 6i:ston [19H], by %o#mes [99] and others. c. Bacon and B hakes1eareB read the same books, and not on#y so, but the $a"orite books o$ the one 4ere the $a"orite books o$ the other. d. 0hey 4rite on the same subLects. 0he 1hi#oso1hy o$ the [1. 185] [1ara:ra1h continues] B'e Au:mentis,B the B/o"um +r:anumB and other 1rose 4orks is constant#y bein: re1roduced in the 1#ays; 4hi#e BaconCs essays and the 1#ays treat throu:hout the same subLects Jhuman #i$e and human 1assionsK and a#4ays $rom the same 1oint o$ "ie4 [19H9 3F et se>.] e. +n a## sorts o$ subLects, #ar:e and sma##, their 1oint o$ "ie4 is the same--they ne"er ex1ress irreconci#ab#e o1inions. $. 0hey 4ere Ji$ t4oK the t4o :reatest men #i"in: in the 4or#d at that time. *or thirty years they #i"ed in 4hat 4e to-day shou#d consider a sma## city o$ one hundred and sixty thousand inhabitants [739 730]. And it does not a11ear that they e"er met, and there is no e"idence that either o$ them e"er kne4 o$ the existence o$ the other. 0he #esser man o$ the Jsu11osedK t4o--Bacon#e$t behind him abundant e"idence o$ the #iterary acti"ity o$ his #i$e in the $orm o$ manuscri1ts, #etters to and $rom $riends, etc. 0he :reater B hakes1eareB--#e$t none; not a manuscri1t, not a #etter. :. 0he #oca#ities o$ the 1#ays are a## such as are kno4n to ha"e been kno4n to Bacon either by residence, "isitin: or readin:--#ar:e#y the t4o $ormer. 6ith these #oca#ities the 4riter $re>uent#y e"inces an intimate $ami#iarity. 0he one es1ecia# #oca#ity 4hich must ha"e been minute#y kno4n to 6i##iam hakes1eare-- trat$ord and its nei:hborhood--is not introduced. h. 0here exists a distinct 1ara##e#ism bet4een the successi"e 1#ays Jtheir incidents, scenes, etc.K and the occurrences o$ BaconCs #i$e Jhis 1osition, circumstances, residences, etc.K, 4hi#e there seems none bet4een them and B hakes1eareCsB #i$e, so $ar as this is kno4n to us [150]. . i. 0he re#ation existin: bet4een B hakes1eareCsB BRichard &&&B and his B%enry the A&&&B on the one hand and BaconCs 1rose history o$ %enry the A&& on the other makes it about certain that the same man 4rote the three 4orks [19H9 1-3E]. L. &t is sometimes said that Bacon 4as a scientist, a 1hi#oso1her, a courtier, a #a4yer, a man o$

a$$airs, but not a :reat 4it or 1oet, such as mi:ht ha"e 4ritten the 1#ays. But, in the $irst 1#ace, and 1uttin: aside the 1#ays, Bacon 4as both a 4it and a [1. 18E] 1oet. Macau#ay does not exa::erate 4hen he 4rites that, as sho4n in his 1rose 4orks9 B0he 1oetica# $acu#ty 4as 1o4er$u# in BaconCs mind, but not, #ike his 4it, so 1o4er$u# as occasiona##y to usur1 the 1#ace o$ his reason and to tyranni?e o"er the 4ho#e man.B B/o ima:ination,B he adds, B4as e"er at once so stron: and so thorou:h#y subLu:atedB [1309 E7H]. k. 0he B.romusB ar:ument 4ou#d a#one seem, to an im1artia# mind, 1retty conc#usi"e o$ the Baconian authorshi1 o$ the 1#ays. &$ this co##ection [139] 4as not made to aid in the 1roduction o$ these, 4i## some one kind#y te## us 4ith 4hat end Bacon undertook and 1rosecuted the #abor o$ its com1i#ation< 0hose 4ho ha"e sti## doubts u1on the subLect 4ou#d do 4e## to read BaconCs o1en#y ackno4#ed:ed 4ritin:s. 0hen, in the second 1#ace, it is c#aimed here that Bacon 4as rea##y t4o men Jthe se#$ conscious Bacon and the Cosmic Conscious BaconK; that the man seen by BaconCs contem1oraries and in the 1rose 4orks 4as the $ormer, 4hi#e the concea#ed man 4ho 1roduced the 1#ays and B onnetsB 4as the #atter. 0he Cosmic Conscious Bacon had Jo$ courseK the use o$ a## the #earnin: and o$ a## the $acu#ties o$ the se#$ conscious Bacon, and a#on: 4ith these the "ast s1iritua# insi:ht and 1o4ers 4hich :o 4ith 1ossession o$ Cosmic Consciousness. #. About A1ri# 17th, 1831, a$ter his $a##, Bacon com1osed a 1rayer 4hich Addison >uoted as resemb#in: the de"otions o$ an an:e# rather than those o$ a man [1HF9 E8H]. /o truer or hi:her 1oetry is $ound in the 1#ays or B onnetsB than is $ound in it. /o man 4ith a sou# in his body can read it and doubt its abso#ute candor and honesty. &n it he says9 B& ha"e Jthou:h in a des1ised 4eedK 1rocured the :ood o$ a## men.B /o one has e"er ex1#ained 4hat this B:ood o$ a## men,B 4hich Bacon had 1rocured and 4hich 4ent about in a des1ised dress, mi:ht be. &s there anythin: e#se it cou#d be exce1t the 1#ays< B0he :ood o$ a## menB is such an immense 1hrase that the obLect re$erred to must necessari#y be enormous. 6hat other such obLect cou#d there ha"e been in BaconCs mind at the time< 6e##, his 1hi#oso1hica# 4orks--the B'e Au:mentisB and the B/o"um +r:anumB and the rest< -es, it 4ou#d doubt#ess be true o$ them. But the obLect s1oken o$ [1. 18F] 4as in a des1ised dress. 6ere they< @uite the contrary. 0hey 4ere in a :enuine, hi:h-c#ass, 1hi#oso1hic :arb as to $orm and sty#e--more, they 4ere in the best ,atin that cou#d, $or #o"e or money, be 1rocured $or them. m. Bornmann [37] and Ru::#es [1EF], in t4o $ascinatin: "o#umes and $rom some4hat di$$erent 1oints o$ "ie4, ha"e ab#y 1ointed out Jas indeed had been done se"era# times be$ore but not so systematica##yK ho4 1ersistent#y the thou:ht o$ Bacon and that o$ B hakes1eareB run in the same channe#; ho4 the science and 1hi#oso1hy o$ the $irst are constant#y 4orked into the 1oetry o$ the second, becomin: its "ery #i$e b#ood and sou#, and ho4 the method #aid do4n and $o##o4ed by the one is ne"er #ost si:ht o$ by the other. &ndeed, i$ nothin: had e"er been 4ritten on the subLect exce1t these t4o books Jand they do not touch the main, stock ar:umentsK they 4ou#d :o $ar a#on: to a demonstration o$ the 1ro1osition that the man 4ho 4rote the B0em1est,B B,earB and BMerchant o$ AeniceB 4rote a#so the B'e Au:mentisB and the B i#"a i#"arium.B n. *ina##y, consider the ana:ram disco"ered by 'r. .#att, at that time o$ /e4 2ersey, in B,o"eCs ,aborCs ,ostB [F19 5H8]9 BBe:innin: at the commencement o$ the $i$th act, 4e meet one a$ter another the $o##o4in:9 atis >uod su$$icit Jthat 4hich su$$ices is enou:hK . /o"i hominen tan>uam te J& kno4 the man as 4e## as & kno4 youK. /e inte##i:is domine Jdo you understand me, sirK< ,aus

'eo, bene, inte##i:o J1raise God, & understand 4e##K. Aidesne >uis "enit< Jdo you see 4ho comesK< Aideo et :audeo J& see and reLoiceK. @uare J4here$oreK< 0hen, a $e4 #ines $urther on, the 4ord %onori$icabi#itudinitatibus is Jas it 4ereK $#un: into the text. &mmediate#y a$ter4ards one says9 CAre you not #ettered<C 0he ans4er is9 C-es, he teaches boys the hornbook.C C6hat is a b s1e#t back4ard, 4ith the horn on his head<C 0he ans4er to that, o$ course, is CBa, 4ith a horn added.C /o4, CBaC 4ith a horn added is Bacornu, 4hich is not, but su::ests, and 4as 1robab#y meant to su::est, Bacon. But 4hence is deri"ed the a b 4hich is to be s1e#t back4ard< &n the midd#e o$ the #on: 4ord 4e $ind these #etters in that order--a b. Be:in, [1. 188] no4, at the b and s1e## back4ard as you are to#d. -ou :et baci$ironoh. *rom these #etters it is not hard to 1ick out *r. Bacon. /o4 take the other ha#$ o$ the 4ord s1e#t $or4ard--i#itudinitatibus. &t is not hard to 1ick out $rom it #udi Jthe 1#aysK, tuiti J1rotected or :uardedK, nati J1roducedK. 0hese 4ords, 4ith those 4e had be$ore, :i"e us9 ,udi tuiti *r. Bacono nati. 0he remainin: #etters are hiiibs, 4hich are easi#y read as hi sibi. /o4 1ut the 4ords to:ether in :rammatica# order and you ha"e9 %i #udi, tuiti sibi, *r. Bacono nati Jthese 1#ays entrusted to themse#"es 1roceeded $rom *r. BaconK. &t is a 1er$ect ana:ram. !ach #etter is used once and once on#y. 0he $orm o$ the #on: 4ord is ,atin and it is read in ,atin. 0he sense o$ the in$o#ded 4ords corres1onds 4ith the sense, so $ar as it has any [com1are honori$icare, honori$ico; see Century 'ictionary], o$ the in$o#din: 4ord. 0he in$o#ded ,atin is :rammatica#. 0he intention is $u##y dec#ared and 1#ain. 0here is no $#a4. BBut 4here, no4, does the #on: 4ord come $rom, and can a connection be traced bet4een it and the actua# man, *rancis Bacon< 0o ans4er this, turn back to the /orthumber#and %ouse M . mentioned abo"e. 0hat M . be#on:ed to Bacon, and cou#d ne"er ha"e been seen by the actor, hakes1eare. +n the outer #ea$ is 4ritten the 4ord9 %onori$icabi#itudino. 0his a#so is an ana:ram. &t in$o#ds the 4ords9 &nitio hi #udi *r. Bacono Jin the be:innin: these 1#ays $rom *r. BaconK. &t seems to ha"e been a $irst thou:ht. 0he ,atin 4ords do not $orm a com1#ete sentence; they su::est a meanin:, but do not actua##y contain one. 0he ana:ram in this $orm 4as not considered satis$actory, and 4as amended into the $orm $ound in C,o"eCs ,aborCs ,ost.C B0hus 4e ha"e be$ore us the makin: o$ the 4ord by Bacon. 0he sense o$ the 4ord and its history corres1ond. 0he case seems to be com1#ete.B o. But ar:uments such as abo"e, thou:h co:ent and indeed o$ themse#"es su$$icient i$ $rank#y considered, are no #on:er necessary to estab#ish, a#thou:h they may be a##o4ed to su::est, the Baconian authorshi1 o$ the 1#ays and 1oems, since the 4riter 4ithin the #ast t4o years has disco"ered that these are a## or near#y [1. 18H] a## si:ned by *rancis Bacon, by means o$ a ci1her in"ented by himse#$ and ke1t to himse#$ $or $orty odd years. 0he e"idence u1on 4hich this statement rests, i$ not a#ready 1ub#ished by the time this "o#ume is issued, 4i## "ery soon therea$ter be :i"en to the 4or#d.

A&&&. But the 1resent "o#ume has nothin: to do 4ith the Bacon- hakes1eare >uestion exce1t incidenta##y, by the 4ay, and 1er$orce. omebody 4rote the 1#ays and B onnets,B and that 1erson, 4hoe"er he mi:ht be, had, it is be#ie"ed, Cosmic Consciousness. And Lust as there is $ound in near#y a## these

cases t4o c#asses o$ 4ritin:--that, name#y, 4hich $#o4s $rom the Cosmic ense and that 4hich, s1rin:in: u1 in the se#$ conscious mind, treats direct#y o$ the Cosmic ense as an Jto itK obLecti"e rea#ity--so these t4o c#asses o$ 4ritin: are $ound here9 J1K 0he 1#ays, treatin: o$ the 4or#d o$ men and $#o4in: direct#y $rom the Cosmic ense, and J3K the B onnets,B treatin: J$rom the 1oint o$ "ie4 o$ the se#$ conscious manK in a subt#e, hidden manner, as is usua# and indeed ine"itab#e, o$ the Cosmic ense itse#$. &t remains Ja## that can be done hereK to :i"e as many o$ the B onnetsB as there is s1ace $or, accom1anied by the necessary ex1#anatory remarks.

&I. 0he $irst se"enteen B onnetsB ur:e the Cosmic ense to 1roduce. 0he theory is that they 4ere 4ritten, as they stand, ear#iest, and that they 4ere the $irst 4ritin:s o$ their author a$ter i##umination. &$ it be thou:ht sin:u#ar that a man shou#d so 4rite, then com1are this 4ith an undoubted case o$ 1recise#y the same thin: as is here su11osed. 0he 17FF edition o$ B,ea"es o$ GrassB 4as 4ritten by 6hitman immediate#y a$ter i##umination. +n the third 1a:e o$ the B,ea"esB Jthe 1re$ace 4as 4ritten a$ter4ardsK stand these 4ords, addressed to the Cosmic ense9 [1. 187] B,oose the sto1 $rom your throat--not 4ords, not music or rhyme & 4ant; not custom or #ecture, not e"en the best, on#y the #u## & #ike, the hum o$ your "a#"ed "oice.B &n the case o$ 6hitman, as in the case o$ Buddha and 2esus, the s1ecia# ur:e o$ the Cosmic ense 4as to4ards an exa#ted #i$e. &n the case o$ Bacon, as in that o$ Ba#?ac, it 4as es1ecia##y to4ards #iterary ex1ression. &n accordance 4ith this distinction, 6hitman 4rites, in a #on: #i$e, t4o sma## "o#umes; Bacon, in a shorter #i$e, ten or t4enty times as much. 6hitmanCs in"ocation occu1ies three #ines; BaconCs, t4o hundred #ines.

+//!0 &. *rom $airest creatures 4e desire increase, 0hat thereby beautyCs rose mi:ht ne"er die, But as the ri1er shou#d by time decease, %is tender heir mi:ht bear his memory9 But thou contracted to thine o4n bri:ht eyes, *eedCst thy #i:htCs $#ame 4ith se#$-substantia# $ue#, Makin: a $amine 4here abundance #ies, 0hyse#$ thy $oe, to thy s4eet se#$ too crue#. 0hou that art no4 the 4or#dCs $resh ornament, And on#y[QQ] hera#d to the :audy s1rin:, 6ithin thy o4n bud buriest thy content, And, tender chur#, makCst 4aste in ni::ardin:. .ity the 4or#d, or e#se this :#utton be, 0o eat the 4or#dCs due, by the :ra"e and thee. [187-1]Q +n#y--i.e., incom1arab#e hera#d o$ the :audy s1rin:. &n $orty-three cases o$ Cosmic Consciousness the time o$ year o$ $irst i##umination is kno4n 4ith more or #ess certainty in t4enty, and in $i$teen o$ these it took 1#ace in the $irst ha#$ o$ the year--2anuary to 2une. 'id 1erha1s

BaconCs i##umination take 1#ace in the s1rin:< And is that the meanin: o$ the #ine< 0he $airest o$ a## thin:s is 4hat .#otinus ca##s Bthis sub#ime condition,B and o$ 4hich 'ante said9 B+h s1#endor o$ #i"in: #i:ht eterna#= 6ho hath become so 1a##id under the shado4 o$ .arnassus, or hath so drunk at its cistern, that he 4ou#d not seem to ha"e his mind encumbered, tryin: to re1resent thee as thou didst a11ear there 4here in harmony the hea"en o"ershado4s thee 4hen in the o1en air thou didst thyse#$ disc#oseB [H19 301].

+//!0 &&. 6hen $orty 4inters[QQ] sha## besie:e thy bro4, And di: dee1 trenches in thy beautyCs $ie#d, 0hy youthCs 1roud #i"ery, so :a?ed on no4, 6i## be a tattered 4eed, o$ sma## 4orth he#d9 0hen bein: askCd 4here a## thy beauty #ies, 6here a## the treasure o$ thy #usty days,-0o say, 4ithin thine o4n dee1 sunken eyes, 6ere an a##-eatin: shame and thri$t#ess 1raise. %o4 much more 1raise deser"Cd thy beautyCs use, &$ thou cou#dCst ans4er--B0his $air chi#d o$ mine [1. 189] ha## sum my count, and make my o#d excuse,--B .ro"in: his beauty by succession thine= 0his 4ere to be ne4 made 4hen thou art o#d, And see thy b#ood 4arm 4hen thou $ee#Cst it co#d. [187-3]Q [1. 187] 6hen the Cosmic ense 4ou#d be $orty years o#d Bacon 4ou#d be se"enty.

+//!0 &&&. ,ook in thy :#ass, and te## the $ace thou "ie4est, /o4 is the time that $ace shou#d $orm another; 6hose $resh re1air i$ not thou rene4est, 0hou dost be:ui#e the 4or#d, unb#ess some mother.[QQ] *or 4here is she so $air[QR] 4hose unearCd 4omb 'isdains the ti##a:e o$ thy husbandry< +r 4ho is he so $ond 4i## be the tomb +$ his se#$-#o"e, to sto1 1osterity< 0hou art thy motherCs :#ass,[QRR] and she in thee Ca##s back the #o"e#y A1ri# o$ her 1rime9 o thou throu:h 4indo4s o$ thine a:e sha#t see, 'es1ite o$ 4rink#es, this thy :o#den time. But i$ thou #i"e, remembered not to be, 'ie sin:#e, and thine ima:e dies 4ith thee. [189-1]Q (nb#ess some mother9 de1ri"e some art o$ the o$$s1rin: it mi:ht Jshou#dK ha"e had $rom the :enerati"e in$#uence o$ the CC#o"e#y boyB--the Cosmic ense. [189-3]R 6here is she so $air< 6hat art is there so $air, etc.

[189-5]RR 0hou art thy motherCs :#ass--that is, natureCs mirror. B%o#d the mirror u1 to natureB J%am#etK. &n the Cosmic ense a## nature, inc#udin: the human heart, is re$#ected. &n this connection consider Jbesides the B hakes1eareB 1#aysK the BComedie %umaineB o$ Ba#?ac; the B'i"ine ComedyB o$ 'ante; the B,ea"es o$ GrassB o$ 6hitman.

+//!0 IA.[QQ] 6hen & consider e"erythin: that :ro4s %o#ds in 1er$ection but a #itt#e moment, 0hat this hu:e sta:e 1resenteth nou:ht but sho4s, 6hereon the stars in secret in$#uence comment; 6hen & 1ercei"e that men as 1#ants increase, Cheered and checkCd e"en by the se#$same sky, Aaunt in their youth$u# sa1, at hei:ht decrease, And 4ear their bra"e state out o$ memory; 0hen the conceit o$ this inconstant stay ets you most rich in youth be$ore my si:ht, 6here 4aste$u# 0ime debateth 4ith 'ecay, 0o chan:e your day o$ youth to su##ied ni:ht; And, a## in 4ar 4ith 0ime, $or #o"e o$ you, As he takes $rom you, & en:ra$t you ne4. [189-E]Q A## thin:s, a$ter a momentary 1eriod o$ maturity, $ade and #a1se. 0he Cosmic ense itse#$ is subLect to the same uni"ersa# #a4. &n order that it may not die abso#ute#y 4ith the death o$ its 1ossessor he Jthe se#$ conscious BaconK en:ra$ts it ane4 in the B onnets.B

+//!0 IA&.[QQ] But 4here$ore do not you a mi:htier 4ay Make 4ar u1on this b#oody tyrant, 0ime< And $orti$y yourse#$ in your decay 6ith means more b#essed than my barren rhyme< [1. 1H0] /o4 stand you on the to1 o$ ha11y hours; And many maiden :ardens, yet unset, 6ith "irtuous 4ish 4ou#d bear your #i"in: $#o4ers, Much #iker than your 1ainted counter$eit9 o shou#d the #ines o$ #i$e that #i$e re1air, 6hich this, 0imeCs 1enci#, or my 1u1i# 1en, /either in in4ard 4orth, or out4ard $air, Can make you #i"e yourse#$ in eyes o$ men. 0o :i"e a4ay yourse#$ kee1s yourse#$ sti##; And you must #i"e dra4n by your o4n s4eet ski##. [189-F]Q %e Jthe se#$ conscious BaconK 4i## Jhe saysK en:ra$t the Cosmic ense in the B onnets.B But Jhe says to the Cosmic enseK 4hy do not you [1. 1H0] Jyourse#$K ado1t a mi:htier 4ay to ensure your earth#y immorta#ity< -ou are no4 in your youn: 1rime, and many maiden :ardens Jart, 1oetry, the drama, etc.K 4ou#d be :#ad to bear your chi#dren--your #i"in: $#o4ers. And these 4ou#d

be much more #ike you than 4ou#d a descri1tion o$ you made $rom 4ithout Jas in the case o$ the B onnetsBK. *or the B onnetsB are a descri1tion o$ the Cosmic ense $rom the 1oint o$ "ie4 o$ se#$ consciousness, 4hereas the rea##y desirab#e thin: 4as that the Cosmic ense shou#d itse#$ s1eak. B+n#y the #u## & #ike,B says 6hitman, Bthe hum o$ your "a#"ed "oice.B &$ you 4ou#d 1ut yourse#$ out, Bacon says to the Cosmic ense, you 4ou#d make yourse#$ immorta#. -ou 4ou#d Bkee1 yourse#$ sti##.B

+//!0 IA&&.[QQ] 6ho 4i## be#ie"e my "erse in time to come, &$ it 4ere $i##Cd 4ith your most hi:h deserts< 0hou:h yet, %ea"en kno4s, it is but as a tomb 6hich hides your #i$e, and sho4s not ha#$ your 1arts. &$ & cou#d 4rite the beauty o$ your eyes, And in $resh numbers number a## your :races, 0he a:e to come 4ou#d say, Bthis 1oet #ies; uch hea"en#y touches neCer touchCd earth#y $aces.B o shou#d my 1a1ers, ye##o4Cd 4ith their a:e, Be scornCd, #ike o#d men o$ #ess truth than ton:ue; And your true ri:hts be termCd a 1oetCs ra:e, And stretched metre o$ an anti>ue son:9 But 4ere some chi#d o$ yours a#i"e that time, -ou shou#d #i"e t4ice--in it, and in my rhyme. [1H0-1]Q ,et me say 4hat & may Jas in the B onnetsBK about you, no one cou#d rea#i?e $rom my 4ords 4hat you rea##y are. ,et me te## ho4 you a11ear to me and it 4i## be said & ha"e exa::erated, #ied. But 1roduce--#ea"e behind you chi#dren #ike yourse#$--4orthy o$ yourse#$--as they must be-then you cannot be denied. -ou 4i## #i"e, unmistakab#y, t4ice9 J1K &n your o4n o$$s1rin:, 4hose di"inity none 4i## be ab#e to >uestion, and J3K &n my descri1tion o$ you, in the B onnets,B 4hich descri1tion 4i## be seen, $rom a com1arison 4ith your o4n o$$s1rin:, to be truth$u#.

+//!0 IA&&&.[QQ] ha## & com1are thee to a summerCs day< 0hou art more #o"e#y and more tem1erate9 Rou:h 4inds do shake the dar#in: buds o$ May, And summerCs #ease hath a## too short a date9 ometime too hot the eye o$ hea"en shines, And o$ten in his :o#d com1#exion dimmCd; And e"ery $air $rom $air sometimes dec#ines, By chance, or natureCs chan:in: course, untrimmCd; But thy eterna# summer sha## not $ade, /or #ose 1ossession o$ that $air thou o4est; [1. 1H1] /or sha## 'eath bra: thou 4anderCst in his shade, 6hen in eterna# #ines to time thou :ro4est9 o #on: as men can breathe, or eyes can see, o #on: #i"es this, and this :i"es #i$e to thee.

[1H0-3]Q 0he $irst 1art o$ the sonnet is a eu#o:y o$ the Cosmic ense. &t 4ou#d seem that at the time this sonnet 4as com1osed Bacon had sett#ed in his o4n mind ho4 the Cosmic ense 4as to ex1ress itse#$, and some o$ the 4ork seems to ha"e been done--that is, some o$ the 1#ays 4ritten. %e s1eaks o$ the Cosmic ense as ha"in: :ro4n to time in eterna# #ines.

+//!0 III&&&.[QQ] *u## many a :#orious mornin: ha"e & seen *#atter the mountain-to1s 4ith so"erei:n eye, )issin: 4ith :o#den $ace the meado4s :reen, Gi#din: 1a#e streams 4ith hea"en#y a#chemy; Anon 1ermit the basest c#ouds to ride 6ith u:#y rack on his ce#estia# $ace, And $rom the $or#orn 4or#d his "isa:e hide, tea#in: unseen to 4est 4ith this dis:race9 !"en so my son one ear#y morn did shine 6ith a## trium1hant s1#endor on my bro4; But, out a#ack= he 4as but one hour mine, 0he re:ion c#oud hath maskCd him $rom me no4. -et him $or this my #o"e no 4hit disdaineth; uns o$ the 4or#d may stain, 4hen hea"enCs sun staineth. [1H1-1]Q onnet III&&& re$ers to the intermittent character o$ i##umination, 4hich ho#ds true in a## cases o$ Cosmic Consciousness, in 4hich there is more than one $#ash o$ the di"ine radiance. &t treats o$ the cheer#essness and barrenness o$ the inter"a#s as com1ared 4ith those 1eriods 4hen the Cosmic ense is actua##y 1resent. o Behmen, re$errin: to the intermittent character o$ his i##umination, says [E09 18]9 B0he sun shone on me a :ood 4hi#e but not constant#y, $or the sun hid itse#$, and then & kne4 not nor 4e## understood my o4n #aborB Jhis o4n 4ritin:sK. /ote the use o$ the same $i:ure by both 4riters. o a#so -e1es te##s us9 CC6hen these "isions occur, it is as i$ a door 4ere o1ened into a most mar"e##ous #i:ht, 4hereby the sou# sees, as men do 4hen the #i:htnin: $#ashes in a dark ni:ht. 0he #i:htnin: makes surroundin: obLects "isib#e $or an instant, and then #ea"es them in darkness, thou:h the $orms o$ them remain in the $ancy. But in the case o$ the sou# the "ision is much more 1er$ect; $or those thin:s it sa4 in s1irit in that #i:ht are so im1ressed u1on it, that 4hene"er God en#i:htens it a:ain, it beho#ds them as distinct#y as it did at $irst, 1recise#y as in a mirror, in 4hich 4e see obLects re$#ected 4hene"er 4e #ook u1on it. 0hese "isions once :ranted to the sou# ne"er a$ter4ard #ea"e it a#to:ether; $or the $orms remain, thou:h they become some4hat indistinct in the course o$ time. 0he e$$ects o$ these "isions in the sou# are >uietness, en#i:htenment, Loy-#ike :#ory, s4eetness, 1ureness, #o"e, humi#ity, inc#ination or e#e"ation o$ the mind to God, sometimes more, sometimes #ess, sometimes more o$ one, sometimes more o$ another, accordin: to the dis1osition o$ the sou# and the 4i## o$ GodB [3059 300-1]. 6ith the #ast 4ords o$ -e1es com1are .au#9 B0he $ruit o$ the s1irit [Christ, the Cosmic ense] is #o"e, Loy, 1eace, #on: su$$erin:, kindness, :oodness, $aith$u#ness, meekness, tem1eranceB [339 F9 33].

+//!0 IIIA&.[QQ] ,et me con$ess that 4e t4o must be t4ain, A#thou:h our undi"ided #o"es are one9 o sha## those b#ots that do 4ith me remain,

6ithout thy he#1, by me be borne a#one. &n our t4o #o"es there is but one res1ect, 0hou:h in our #i"es a se1arate s1ite, 6hich thou:h it a#ter not #o"eCs so#e e$$ect, -et doth it stea# s4eet hours $rom #o"eCs de#i:ht. [1. 1H3] & may not e"ermore ackno4#ed:e thee, ,est my be4ai#ed :ui#t shou#d do thee shame; /or thou 4ith 1ub#ic kindness honor me, (n#ess thou take that honor $rom thy name9 But do not so; & #o"e thee in such sort As, thou bein: mine, mine is thy :ood re1ort. [1H1-3]Q [1. 1H1] &t is reasonab#e to su11ose that this sonnet re1resents a #ater date than those abo"e >uoted. &t is $air to ima:ine, there$ore, that 4hen it 4as 4ritten >uite a body o$ the 1#ays 4as in existence. *or some years Bacon has been #eadin: a dua# #i$e9 on the one hand the #i$e o$ a #a4yer, [1. 1H3] courtier, 1o#itician--his se#$ conscious #i$e9 on the other the #i$e o$ the seer, 1oet--the #i$e #it by that B#i:ht rare, unte##ab#e, #i:htin: the "ery #i:htB--the CC#i:ht that ne"er 4as on #and or seaB--the #i$e, in a 4ord, o$ Cosmic Consciousness. %e had ke1t these t4o #i"es entire#y a1art. /one or $e4 JAnthony, 1erha1s, and Mathe4sK kne4 that he 4as #i"in: any other #i$e than the $irst. &t had $or many stron: reasons, and $ee#in:s stron:er than reasons, become 4ith him a sett#ed 1o#icy that the t4o #i"es 4ere to be ke1t a1art. 0he $rank dua#ity o$ this and some other o$ the B onnetsB 4i## be a#most or >uite incom1rehensib#e to many as a11#ied to t4o 1arts o$ the same 1erson or t4o 1ersona#ities in the same indi"idua#. But 4e kno4 that Jsu11osin: the inter1retation here ado1ted to be correctK the #an:ua:e o$ the B onnetsB is not more extreme in this res1ect than is #an:ua:e in other o$ these cases in 4hich there can be no doubt as to its meanin:. 0hus 6hitman 4rites9 B6ith #au:h and many a kiss + sou# thou 1#easest me, & theeB [1959 531]. And a:ain9 B&, turnin:, ca## to thee + sou#, thou actua# me [ib.]. 0he 4riter o$ the sonnet says, or seems to say, that shou#d he ackno4#ed:e his other se#$, the Cosmic ense, and its o$$s1rin:, the 1#ays, any :ood that cou#d do him Jthe se#$ conscious 1ersonK 4ou#d be taken $rom this hi:her se#$, and that he 4i## not consent to.

+//!0 III&I[QQ] +, ho4 thy 4orth 4ith manners may & sin:, 6hen thou art a## the better 1art o$ me< 6hat can mine o4n 1raise to mine o4n se#$ brin:< And 4hat is Ct but mine o4n, 4hen & 1raise thee< !"en $or this #et us di"ided #i"e, And our dear #o"e #ose name o$ sin:#e one, 0hat by this se1aration & may :i"e 0hat due to thee 4hich thou deser"Ct a#one. + absence, 4hat a torment 4ou#dst thou 1ro"e, 6ere it not thy sour #eisure :a"e s4eet #ea"e 0o entertain the time 4ith thou:hts o$ #o"e,-6hich time and thou:hts so s4eet#y doth decei"e, And that thou teachest ho4 to make one t4ain, By 1raisin: him here, 4ho doth hence remain= [1H3-1]Q 0he meanin: o$ this sonnet seems unmistakab#e. &t scarce#y needs a commentary. 0he

author says that the Cosmic ense is the best 1art o$ him Jas, o$ course, it 4asK, and bein: 1art o$ himse#$, it is scarce#y manner#y in him to 1raise it. But Jhe saysK $or this "ery reason #et us #i"e as t4o. %is absence $rom the Cosmic ense is, o$ course, the time he is occu1ied 4ith #a4, 1o#itics, business, 4or#d#y a$$airs--a## that time, in $act, bet4een the 1eriods o$ i##umination, 4hen his time and mind 4ere not occu1ied 4ith the thin:s o$ the Cosmic ense. 0hat absence is made ha11y by the kno4#ed:e that at any time he can turn to thou:hts o$ the Cosmic ense and o$ the thin:s be#on:in: to it. 0he most strikin: ex1ression in this sonnet is9 B0hou [the Cosmic ense] teachest ho4 to make one t4ain.B 0his is, as 1ointed out many times in this "o#ume, a 1rime characteristic o$ the cases in >uestion. B0he attainment o$ Arahatshi1B JCosmic ConsciousnessK, says Gautama, 4i## cause a man, Bbein: one, to become mu#ti$ormB [1819 31E]. B& #i"e,B says .au#, Byet no #on:er & but Christ [the Cosmic ense] #i"eth in meB [339 39 30]. And a:ain9 B&$ any man be in Christ [i$ any mad #i"e the #i$e o$ the Cosmic ense] he is a ne4 creatureB [319 F9 1H]; and .au# says that the man 2esus CCmade both [that is, J1K the Cosmic ense--Christ, and J3K the se#$ conscious man--2esus] one,B . . . Bthat he mi:ht create o$ the t4ain one ne4 manB [359 39 1E-1F], and is many other 1#aces he bears testimony to his o4n dua# 1ersona#ity. Mohammed ca##ed the Cosmic ense BGabrie#B; the )oran 4as dictated by him Jor itK9 the ostensib#e Mohammed 4as a second indi"idua#ity. Ba#?ac, s1eakin: o$ ,ouis [1. 1H5] ,ambert Ji.e., himse#$K, a$ter :i"in: his #i$e do4n to the 1eriod o$ i##umination, says9 B0he e"ents & ha"e sti## to re#ate $orm the second existence o$ this creature destined to be exce1tiona# in a## thin:sB [F9 100]. %e then :oes on to describe the oncomin: o$ the Cosmic Conscious condition, and, in the a1horisms, Cosmic Consciousness itse#$. 6hitman constant#y re$ers to the Cosmic ense as his sou#, and ca##s the e"ery day, "isib#e, 6a#t 6hitman, B0he other & amB [1959 53], and so on.

+//!0 ,&&[QQ] o am & as the rich, 4hose b#essed key Can brin: him to his s4eet u1-#ocked treasure, 0he 4hich he 4i## not e"ery hour sur"ey, *or b#untin: the $ine 1oint o$ se#dom 1#easure. 0here$ore are $easts so so#emn and so rare, ince, se#dom comin:, in the #on: year set, ,ike stones o$ 4orth they thin#y 1#aced are, +r ca1tain Le4e#s in the carkanet. o is the time that kee1s you, as my chest, +r as the 4ardrobe 4hich the robe doth hide, 0o make some s1ecia# instant s1ecia# b#est, By ne4 un$o#din: his im1risonCd 1ride. B#essed are you 4hose 4orthiness :i"es sco1e, Bein: had to trium1h bein: #ackCd to ho1e. [1H5-1]Q Com1are .#otinus9 B0his sub#ime condition is not o$ 1ermanent duration. &t is on#y no4 and then that 4e can enLoy the e#e"ation Jmerci$u##y made 1ossib#e $or usK abo"e the #imits o$ the body and the 4or#d. & myse#$ ha"e rea#i?ed it but three times as yetB [1779 71]. BaconCs 1eriods o$ i##umination 4ere 1robab#y #on:er and more $re>uent than those o$ .#otinus. /either .#otinus nor Bacon, a11arent#y, cou#d contro# the 1eriods o$ #umination. &t seems #ike#y that 2esus re$ers to this a11arent#y cause#ess and arbitrary comin: and :oin: o$ the di"ine #i:ht 4hen he said [1H9 59 7]9 B0he 4ind b#o4eth 4here it #isteth and thou hearest the "oice thereo$, but kno4est not 4hence it

cometh and 4hither it :oeth; so is e"ery one that is born o$ the s1irit.B

+//!0 ,&&&.[QQ] 6hat is your substance, 4hereo$ are you made, 0hat mi##ions o$ stran:e shado4s on you tend< ince e"ery one hath, e"ery one, one shade, And you, but one, can e"ery shado4 #end. 'escribe Adonis, and the counter$eit &s 1oor#y imitated a$ter you; +n %e#enCs cheek a## art o$ beauty set, And you in Grecian tires are 1ainted ne49 1eak o$ the s1rin:, and $oison o$ the year; 0he one doth shado4 o$ your beauty sho4, 0he other as your bounty doth a11ear; And you in e"ery b#essed sha1e 4e kno4. &n a## externa# :race you ha"e some 1art, But you #ike none, none you, $or constant heart. [1H5-3]Q A descri1tion, $rom one 1oint o$ "ie4, o$ Cosmic Consciousness. Com1are 4ith it a descri1tion by Gautama $rom the same 1oint o$ "ie4. %e says9 BArahatshi1 [Cosmic Consciousness] enab#es a man to com1rehend by his o4n heart the hearts o$ other bein:s and o$ other men, to understand a## minds, the 1assionate, the ca#m. the an:ry, the 1eaceab#e, the de#uded, the 4ise, the concentrated, the e"er "aryin:, the #o$ty, the narro4, the sub#ime, the mean, the stead$ast, the 4a"erin:, the $ree, and the ens#a"edB [1819 31F]. 0hat is, it re"ea#s a## character, as is so 4e## exem1#i$ied in the B hakes1eareB drama. Com1are 'anteCs 4or#d-4ide "ision; Ba#?acCs insi:ht into the structure and o1eration o$ the in$inite human heart; 6hitmanCs B& am o$ o#d and o$ youn:, o$ the $oo#ish as much as the 4ise, re:ard#ess o$ others, e"er re:ard$u# o$ others, materna# as 4e## as 1aterna#, a chi#d as 4e## as a man,B etc. [1959 E3], and the a#most uni"ersa# kno4#ed:e o$ man and his en"ironment 4hich his 4ritin:s, es1ecia##y the B,ea"es,B indicate. [1. 1HE]

+//!0 ,A.[QQ] /ot marb#e, nor the :i#ded monuments +$ 1rinces, sha## out#i"e this 1o4er$u# rhyme; But you sha## shine more bri:ht in these contents 0han uns4e1t stone, besmearCd 4ith s#uttish time. 6hen 4aste$u# 4ar sha## statues o"erturn, And broi#s root out the 4ork o$ masonry, /or Mars his s4ord nor 4arCs >uick $ire sha## burn 0he #i"in: record o$ your memory. CGainst death and a## ob#i"ious enmity ha## you 1ace $orth; your 1raise sha## sti## $ind room, !"en in the eyes o$ a## 1osterity 0hat 4ear this 4or#d out to the endin: doom. o, ti## the Lud:ment that yourse#$ arise,

-ou #i"e in this, and d4e## in #o"ersC eyes. [1HE-1]Q By Bthis 1o4er$u# rhyme,B in 4hich the Cosmic ense sha## endure and shine in the $ar $uture, is 1robab#y not intended the B onnetsB but the 1#ays or some 1articu#ar 1#ay, such as BRomeo and 2u#ietB J4ritten 1F98, 1rinted 1F9H and 1F99K . (nti# the Lud:ment brou:ht to birth by the e#e"ation o$ human taste by the 1#ays themse#"es, you JCosmic ConsciousnessK sha## #i"e in this 1#ay and de#i:ht the eyes and hearts o$ #o"ers.

+//!0 ,&I.[QQ] &$ there be nothin: ne4, but that 4hich is %ath been be$ore, ho4 are our brains be:ui#Cd, 6hich, #aborin: $or in"ention, bears amiss 0he second burden o$ a $ormer chi#d= + that record cou#d 4ith a back4ard #ook, !"en o$ $i"e hundred courses o$ the sun, ho4 me your ima:e in some anti>ue book, ince mind at $irst in character 4as done= 0hat & mi:ht see 4hat the o#d 4or#d cou#d say 0o this com1osed 4onder o$ your $rame; 6hether 4e are mended, or 4hether better they, +r 4hether re"o#ution be the same. +, sure & am, the 4its o$ $ormer days 0o subLects 4orse ha"e :i"en admirin: 1raise. [1HE-3]Q 0he 4riter asks9 B&s this i##umination o$ 4hich & am conscious a ne4 1henomenon or did it exist in the o#d 4or#d< & 4ish,B he says, B& cou#d $ind it or a descri1tion o$ it in #iterature. &$ it has existed it ou:ht to be $ound in the records o$ the human mind, and i$ & cou#d $ind such records & cou#d Lud:e 4hether the human mind 4as ad"ancin:, retreatin:, or standin: sti##.B %e seems to reach the conc#usion that $e4 or none o$ the :reat 4riters o$ the 1ast ex1erienced it. Bacon 4as exceedin:#y $ami#iar 4ith the Bib#e, and there$ore 4ith the :os1e#s and the .au#ine e1ist#es, but his re"erence $or these 4ritin:s 4ou#d 1robab#y 1re"ent his com1arin: his ex1erience to that o$ the sacred 4riters. &t does not seem that he kne4 much o$ 'ante; and the Buddhistic #iterature, in 4hich it is $u##y treated, 4as an abso#ute#y sea#ed book to !n:#ishmen o$ his time. &t 4ou#d ne"er ha"e occurred to him to examine the )oran and the #i$e o$ Mohammed, i$, indeed, they 4ere accessib#e to him. Bacon 4as thus 1robab#y entire#y cut o$$ $rom any kno4#ed:e o$ other cases than his o4n.

+//!0 ,I&&.[QQ] in o$ se#$-#o"e 1ossesseth a## mine eye, And a## my sou#, and a## my e"ery 1art; And $or this sin there is no remedy, &t is so :rounded in4ard in my heart. Methinks no $ace so :racious is as mine, [1. 1HF] /o sha1e so true, no truth o$ such account; And $or myse#$ my o4n 4orth do de$ine, As & a## other in a## 4orth surmount. But 4hen my :#ass sho4s me myse#$ indeed,

Beated and cho11Cd 4ith tannCd anti>uity, Mine o4n se#$-#o"e >uite contrary & read; e#$ so se#$-#o"in: 4ere ini>uity. C0is thee Jmyse#$K that $or myse#$ & 1raise, .aintin: my a:e 4ith beauty o$ thy days. [1HF-1]Q &n this sonnet the dua#ity o$ the 1erson 4ritin: is brou:ht out "ery stron:#y--no doubt 1ur1ose#y. 6hen he d4e##s on his Cosmic Conscious se#$ he is, as it 4ere, #ost in admiration o$ himse#$. 6hen he turns to the 1hysica# and se#$ conscious se#$ he is inc#ined, on the contrary, to des1ise himse#$. %e is at the same time "ery much and "ery #itt#e o$ an e:otist. 0hose 4ho kne4 the man 6a#t 6hitman kno4 that this same seemin: contradiction, restin: on the same $oundation, existed most marked#y in him. 6hitman Cs admiration $or the Cosmic Conscious 6hitman and his 4orks Jthe B,ea"esBK 4as Lust such as 1ictured in this sonnet, 4hi#e he 4as abso#ute#y de"oid o$ e:otism in the ordinary 4ay o$ the se#$ conscious indi"idua#. &t is be#ie"ed that the abo"e remarks 4ou#d remain true i$ a11#ied to .au 1, Mohammed or Ba#?ac. Reduced to #ast ana#ysis, the matter seems to stand about as $o##o4s9 0he Cosmic Conscious se#$, $rom a## 1oints o$ "ie4, a11ears su1erb, di"ine. *rom the 1oint o$ "ie4 o$ the Cosmic Conscious se#$, the body and the se#$ conscious se#$ a11ear e>ua##y di"ine. But $rom the 1oint o$ "ie4 o$ the ordinary se#$ consciousness, and so com1ared 4ith the Cosmic Conscious se#$, the se#$ conscious se#$ and the body seem insi:ni$icant and e"en, as 4e## sho4n in .au#Cs case, contem1tib#e.

+//!0 ,II.[QQ] 0hat thou art b#amCd sha## not be thy de$ect, *or s#anderCs mark 4as e"er yet the $air; 0he ornament o$ beauty is sus1ect, A cro4 that $#ies in hea"enCs s4eetest air. o thou be :ood, s#ander doth but a11ro"e 0hy 4orth the :reater, bein: 4ooCd o$ time; *or canker "ice the s4eetest buds doth #o"e, And thou 1resentCst a 1ure unstained 1rime. 0hou hast 1assCd by the ambush o$ youn: days, !ither not assai#Cd, or "ictor bein: char:Cd; -et this thy 1raise cannot be so thy 1raise, 0o tie u1 en"y, e"ermore en#ar:Cd9 &$ some sus1ect o$ i## maskCd not thy sho4, 0hen thou a#one kin:doms o$ hearts shou#dst o4e. [1HF-3]Q Bacon says9 0hat a Cosmic ense Jas seen in its o$$s1rin:, the 1#aysK shou#d be b#amed Jas $or #icense in #an:ua:e, contem1t o$ recei"ed ru#es, etc.K sha## be no 1roo$ o$ de$ect. Great ori:ina# 4ork, such as the B hakes1eareB drama, is ne"er a11reciated at $irst, is, in $act, a#4ays the obLect o$ :ra"e sus1icion and o$ten o$ abso#ute condemnation. &$, he says, the Cosmic ense is rea##y the di"ine thin: it seems to be, e"i# s1eakin: o$ it and its o$$s1rin: on#y 1ro"es it the more di"ine, as sho4in: it is o"er the heads and abo"e the Lud:ment o$ ordinary men. &$ it 4as not $or this ine"itab#e b#indness a## eyes and hearts 4ou#d reco:ni?e and bo4 do4n be$ore its su1remacy.

+//!0 ,IIA&&&.[QQ]

o o$t ha"e & in"okCd thee $or my Muse, And $ound such $air assistance in my "erse, As e"ery a#ien 1en hath :ot my use, And under thee their 1oesy dis1erse. 0hine eyes, that tau:ht the dumb on hi:h to sin:, And hea"y i:norance a#o$t to $#y, %a"e added $eathers to the #earnedCs 4in:, [1. 1H8] And :i"en :race a doub#e maLesty. -et be most 1roud o$ that 4hich & com1i#e, 6hose in$#uence is thine, and born o$ thee9 &n othersC 4orks thou dost but mend the sty#e, And arts 4ith thy s4eet :races :raced be; But thou art a## my art, and dost ad"ance As hi:h as #earnin: my rude i:norance. [1. 1HF] [1HF-5]Q At the time this sonnet 4as 4ritten many o$ the 1#ays 4ere com1osed, 1ub#ished, and doubt#ess imitated. 0he 4riter s1eaks o$ himse#$ as Bi:norantB because he has had no trainin: or 1ractice in "erse 4ritin:. 0he Cosmic ense had immediate#y u1on its a11earance [1. 1H8] Btau:ht the hitherto dumbB man Bon hi:h to sin:.B Becomin: i##umined at about the a:e o$ thirty, he not on#y be:an 4ithout any a11renticeshi1 to 4rite 1oetry, but to 4rite a ne4 and hi:her 1oetry than had hitherto been 4ritten in !n:#ish. And he says that the di"ine #i:ht shinin: throu:h his com1ositions Jthe 1#aysK has been Jto some extent, at a## e"entsK absorbed and uti#i?ed by the "erse 4riters o$ the day; has added $eathers to their 4in:s, and :i"en a doub#e maLesty to the :race o$ their #ines. o ,an: says o$ cott that he B4as bein: dri"en $rom 1ost to 1i##ar by his imitators, 4hom he had tau:ht, #ike Ca1tain Boabdi#, to 4rite near#y as 4e## as himse#$B [1899 9]. But he says to the Cosmic ense, be most 1roud o$ 4hat & 1roduce, $or the merits o$ that come not a## $rom study, c#e"erness or 1ractice, but entire#y $rom yourse#$. Com1are 4ith the abo"e statement the cases o$ 2esus, .au#, Mohammed, Ba#?ac and 6a#t 6hitman, 4ho either had no 1ractice or trainin:, or Jas in the case o$ Ba#?acK deri"ed #itt#e or no bene$it there$rom, but 4ho in midd#e #i$e, be:an immediate#y u1on i##umination, either to s1eak or to 4rite undyin: 4ords.

+//!0 ,IIIA&.[QQ] 6as it the 1roud $u## sai# o$ his :reat "erse, Bound $or the 1ri?e o$ a##-too-1recious you, 0hat did my ri1e thou:hts in my brain inherse, Makin: their tomb the 4omb 4herein they :re4< 6as it his s1irit, by s1irits tau:ht to 4rite Abo"e a morta# 1itch, that struck me dead< /o, neither he, nor his com1eers by ni:ht Gi"in: him aid, my "erse astonished. %e, nor that a$$ab#e $ami#iar :host 6hich ni:ht#y :u##s him 4ith inte##i:ence, As "ictors, o$ my si#ence cannot boast; & 4as not sick o$ any $ear $rom thence9 But 4hen your countenance $i##Cd u1 his #ine 0hen #ackCd & matter; that en$eeb#ed mine.

[1H8-1]Q &n this sonnet redu1#ication o$ the indi"idua#, Bacon- hakes1eare, is carried to the $arthest 1itch. 6e are $orcib#y reminded Jonce moreK o$ GautamaCs 4ords in this connection, "i?., that Cosmic Consciousness Jor Arahatshi1, as he ca##s itK, B4i## make a man, bein: one, to become mu#ti$ormB--not mere#y t4o, but mu#ti$orm. *e4 or no sonnets Jit 4ou#d seemK ha"e been 4ritten $or some time by the Bother & am.B But the Cosmic Conscious 1ersona#ity had been 1roducin: ra1id#y. e"era# or many 1#ays had been 4ritten 4ithin a brie$ 1eriod. 0he Cosmic Conscious Bacon had been tau:ht by the Cosmic ense to 4rite Babo"e a morta# 1itch.B &t 4as not that, ho4e"er, 4hich struck dumb the se#$ conscious Bacon. But it 4as the $act that the Cosmic Conscious indi"idua# had absorbed J$or the time at #eastK into himse#$ a## the $orces o$ the com1#ex or:anism. As to the Bcom1eersB o$ the Cosmic ense, they are the s1iritua# entities s1oken o$ by Ba#?ac. BMysterious bein:s armed 4ith 4ondrous $acu#ties, 4ho combine 4ith other bein:s and 1enetrate them as acti"e a:ents, bein:s 4hich o"er1o4er others 4ith the sce1ter and :#ory o$ a su1erior natureB [H9 F0]. 0hen in #ine nine B%eB is the Cosmic Conscious Bacon, 4hi#e the Ba$$ab#e $ami#iar :hostB is Cosmic Consciousness. 0he ex1ression, B/i:ht#y :u##s him 4ith inte##i:ence,B may be com1ared 4ith 6hitmanCs BMessa:e $rom the hea"ens 4his1erin: to me e"en in s#ee1B [1959 53E]. &t may be noted here Jmost readers 4i## obser"e it $or themse#"esK that 4hen s1eakin: o$ the same ex1erience 6hitmanCs #an:ua:e is more moderate, #o4er toned, than Ba#?acCs, 'anteCs or 1erha1s any other o$ the Cosmic Conscious 4riters. [1. 1HH]

+//!0 ICA.[QQ] %o4 s4eet and #o"e#y dost thou make the shame, 6hich, #ike a canker in the $ra:rant rose, 'oth s1ot the beauty o$ thy buddin: name= +, in 4hat s4eets dost thou thy sins enc#ose= 0hat ton:ue that te##s the story o$ thy days, Makin: #asci"ious comments on thy s1ort, Cannot dis1raise but in a kind o$ 1raise; /amin: thy name b#esses an i## re1ort. +, 4hat a mansion ha"e those "ices :ot 6hich $or their habitation chose out thee, 6here beautyCs "ei# doth co"er e"ery b#ot, And a## thin:s turn to $air that eyes can see= 0ake heed, dear heart, o$ this #ar:e 1ri"i#e:e; 0he hardest kni$e i##-usCd doth #ose his ed:e. [1HH-1]Q B%o4 s4eet and #o"e#y dost thou make the shame.B %e#en .rice says that in 1788 6a#t 6hitman J4ho 4anted a 1ub#isher $or CC,ea"es o$ GrassB bad#y enou:h at that timeK 4as o$$ered by a 1rominent house :ood terms on condition that he 4ou#d consent to the de#etion o$ a $e4 #ines o$ BChi#dren o$ Adam.B An hour or t4o a$ter the o$$er 4as made he returned to her mother Cs house in /e4 -ork, 4here he 4as then stayin:, and, a$ter te##in: her and her mother o$ the o$$er, said9 BBut & dare not do it, & dare not #ea"e out or a#ter 4hat is so :enuine, so indis1ensab#e, so #o$ty, so 1ureB [579 53]. o, as to an ear#ier e1isode in his #i$e, he to#d the 4riter [579 38]9 B6hen C,ea"es o$ Grass,C in 17FF, roused such a tem1est o$ an:er and condemnation, & 4ent o$$ to the east end o$ ,on: &s#and and s1ent the #ate summer and a## the $a##--the ha11iest o$ my #i$e--around he#ter &s#and and .econic Bay. 0hen came back to /e4 -ork 4ith the con$irmed reso#ution, $rom 4hich & ne"er a$ter4ards 4a"ered, to :o on 4ith my 1oetic enter1rise in my o4n 4ay and $inish it as 4e## as & cou#d.B A corres1ondin: incident in Ba#?acCs #i$e occurred in connection 4ith the 1ub#ication o$ B,e

Medecin de Cam1a:ne.B &n 1755 Jshort#y a$ter i##uminationK he 4rote to his much #o"ed sister that that book 4ou#d reach her next 4eek9 B&t has cost me,B he said, Bten times the 4ork C,ouis ,ambertC did. . .. 0hat #abor 4as $ri:ht$u#. & may no4 die in 1eace; & ha"e done a :reat 4ork $or my country.B 04o months a$ter4ards he 4rites a:ain9 B'o you kno4 ho4 C,e MedecinC has been recei"ed< By a torrent o$ insu#ts; . . . but & ha"e chosen my 1ath; nothin: sha## discoura:e me. . .. /e"er has the torrent 4hich bears me on4ard been so ra1id; no more terrib#y maLestic 4ork has e"er com1e##ed the human brainB [E9 1E3-5]. ,ine $our, JB+ in 4hat s4eets,B etc.K re$ers to the "ices, crimes, meannesses in the 1#ays Jthe acts o$ Re:an, Goneri#, !dmund, &a:o, etc.K . And does not a "ei# o$ beauty co"er them a##< 0hat ton:ue, he says, that te##s the "isions, the re"e#ations, 4hich 1roceed $rom the Cosmic ense, Bcannot dis1raise but in a kind o$ 1raise.B JBAnd & say,B says 6hitman, Bthat there is in $act no e"i#BK [1959 33]. 0hen he cautions the Cosmic ense to take Bheed o$ this #ar:e 1ri"i#e:e.B And so 4e see 6hitman Breturnin: u1on [his] 1oems, considerin:, #in:erin: #on:,B and strikin: out 4ords and ex1ressions that seem to him too $ree. 0his sonnet is one o$ the most di$$icu#t to $u##y enter into the meanin: o$, but 4hen this is rea#i?ed it is 1erha1s the most ex>uisite 1assa:e e"er 4ritten by its author. 0he most ex>uisite in ex1ression and in meta1hysica# subt#ety. /o comment, 1erha1s, certain#y no comment by the 1resent editor, can do it e"en the most mea:er Lustice.

+//!0 ICA&.[QQ] ome say, thy $au#t is youth, some 4antonness; ome say, thy :race is youth and :ent#e s1ort; Both :race and $au#ts are #o"Cd o$ more and #ess; 0hou makCst $au#ts :races that to thee resort. As on the $in:er o$ a throned >ueen [1. 1H7] 0he basest Le4e# 4i## be 4e## esteemCd, o are those errors that in thee are seen 0o truths trans#ated, and $or true thin:s deemCd. %o4 many #ambs mi:ht the stern 4o#$ betray, &$ #ike a #amb he cou#d his #ooks trans#ate= %o4 many :a?ers mi:htCst thou #ead a4ay, &$ thou 4ou#dCst use the stren:th o$ a## thy state= But do not so; & #o"e thee in such sort, As, thou bein: mine, mine is thy :ood re1ort. [1. 1HH] [1HH-3]Q 0he 1#ays Jthe o$$s1rin: o$ the Cosmic enseK are "arious#y Lud:ed. 6hat, $or instance, seems B4antonnessB to one to another is B:ent#e s1ort.B Both $au#ts and :races [1. 1H7] are commended; $or $au#ts are made :races by the a#chemy o$ the Cosmic ense. B& am myse#$,B says 6hitman, BLust as much e"i# as :ood, and my nation is, and & say there is in $act no e"i#B [1959 33]. And .au# says9 B& kno4 and am 1ersuaded in the ,ord 2esus [that is, by the Cosmic ense] that nothin: is unc#ean o$ itse#$.B As a base Le4e# on the hand o$ a >ueen 1asses $or a rich :em, so a## thin:s in you Jthe Cosmic enseK are beauti$u#, true and :ood. &$ you shou#d :i"e $ree ex1ression to this re"e#ation Jusin: the stren:th o$ a## your stateK you 4ou#d #ead many astray J$or they 4ou#d misunderstand youK, and you yourse#$ Jin your 1ro:eny--such as .au#Cs !1ist#es, the B hakes1eareB drama, the B,ea"es o$ Grass,B etc.K 4ou#d be condemned and 4ou#d be so hindered doin: your 1ro1er 4ork in the 4or#d, there$ore Bdo not so.B

+//!0 ICA&&.[QQ]

%o4 #ike a 4inter hath my absence been *rom thee, the 1#easure o$ the $#eetin: year= 6hat $ree?in:s ha"e & $e#t, 4hat dark days seen= 6hat o#d 'ecemberCs bareness e"ery4here= And yet this time remo"ed 4as summerCs time; 0he teemin: autumn, bi: 4ith rich increase, Bearin: the 4anton burden o$ the 1rime, ,ike 4ido4Cd 4ombs a$ter their #ordCs decease9 -et this abundant issue seemCd to me But ho1e o$ or1hans, and un$atherCd $ruit; *or summer and his 1#easures 4ait on thee, And, thou a4ay, the "ery birds are mute; +r i$ they sin:, Ctis 4ith so du## a cheer, 0hat #ea"es #ook 1a#e, dreadin: the 4interCs near. [1H7-1]Q As to the absence o$ the Cosmic ense--or, more 1ro1er#y s1eakin:, its on#y occasiona# 1resence in e"en the :reatest cases--see comment on onnet III&&&. As e#se4here 1ointed out, e"en se#$ consciousness, 4hich has 1erha1s existed in the race $or se"era# hundred thousand years, and no4 a11ears in the indi"idua# at about three years o$ a:e, is #iab#e to #a1se. %o4 "ery $ar $rom constant must then a ne4 $acu#ty #ike Cosmic Consciousness be= 0he 4riter s1eaks o$ a time 4hen the Cosmic ense 4as absent. But Jas he 1uts itK it 4as he that 4as absent $rom the Cosmic ense-that bein: considered the rea# 1erson. o 6hitman s1eaks o$ the Cosmic ense as himse#$, and o$ the se#$ conscious 6hitman as Bthe other & am.B And yet, he says, it 4as a 1eriod o$ "ery $ree 1roduction--as there is no reason it shou#d not ha"e been--$or 4hat is re"ea#ed by the Cosmic ense remains c#ear and mani$est e"en $or months and years, su11osin: there shou#d be no subse>uent i##umination. Com1are -e1es, as >uoted in comment on onnet III&&&. But thou:h a 1eriod o$ su$$icient Jre$#ectedK #i:ht and o$ $ree 1roduction, it 4as Loy#ess and bare as com1ared 4ith 1eriods durin: 4hich the Cosmic ense 4as actua##y 1resent.

+//!0 CIIA&.[QQ] + thou my #o"e#y boy, 4ho in thy 1o4er 'ost ho#d 0imeCs $ick#e :#ass, his sick#e, hour; 6ho hast by 4anin: :ro4n, and therein sho4Cst 0hy #o"ers 4itherin:, as thy s4eet se#$ :ro4Cst; [1. 1H9] &$ /ature, so"erei:n mistress o"er 4rack, As thou :oest on4ards, sti## 4i## 1#uck thee back, he kee1s thee to this 1ur1ose, that her ski## May time dis:race, and 4retched minutes ki##. -et $ear her, + thou minion o$ her 1#easure= he may detain, but not sti## kee1, her treasure9 %er audit, thou:h de#ayCd, ans4erCd must be, And her >uietus is to render thee. [1H9-1]Q 0his sonnet constitutes the c#ose o$ the address to Cosmic Consciousness. &t 4as 1robab#y 4ritten "ery short#y be$ore 1ub#ication J1809K, a$ter the 4riter had been CCi##umined 4ithC the Brahmic 1#endorB [1FF9 353] near#y t4enty years and had 1roduced, under its in$#uence, near#y the 4ho#e B hakes1eareB drama. + #o"e#y boy, he says, addressin: $or the #ast time the Cosmic ense, 4ho in the ho##o4 o$ thy hand Both ho#d time and death--4ho 4anin: Jas a:e ad"ances 4ithin meK

has :ro4n Jin the 1#ays, thy 1roductsK, and thereby sho4est thyse#$ constant#y au:mentin: as thy morta# #o"ers 4ither and die. &$ /ature shou#d desire Jas her 4ay isK to destroy thee Jthe 1#ays-chi#dren o$ Cosmic ConsciousnessK she yet 4i## not, but 4i## kee1 thee to sho4 that she is ab#e to dis:race time by makin: 4hat he cannot ki##. /ot on#y so, but a#so to sho4 that this 1roduct o$ /ature can e"en ki## time Jdestroy 4retched minutesK. -et do thou J/atureCs $a"orite--the Cosmic ense--the 1#aysK sti## $ear /ature, 4ho may kee1 thee $or a time, but 1erha1s not $ore"er. As to her J/atureK, thou:h her ru#e is so stron:, she must one day :i"e an account o$ herse#$ to a stron:er 1o4er. 0hat 1o4er is thee JCosmic ConsciousnessK, 4hom 4hen e"o#ution J4hich is /atureK has 1roduced Jthat is, made :enera#--as se#$ consciousness is to-dayK, she J/atureK 4i## ha"e recei"ed her >uietus. *or the $u## a11arition o$ the Cosmic ense 4i## destroy death, the $ear o$ death, sin and s1ace. B0hen cometh the end, 4hen he [Christ--Cosmic Consciousness] sha## de#i"er u1 the kin:dom to God e"en the *ather, 4hen he sha## ha"e abo#ished a## ru#e, and a## authority and 1o4er. *or he must rei:n ti## he hath 1ut a## enemies under his $eet. 0he #ast enemy that sha## be abo#ished is deathB [309 1F9 3E-38]. *or Cosmic Consciousness 4i## thro4 the thin:s o$ sense Jo$ se#$ consciousness--o$ /ature, as 4e kno4 her to-day, 4hich no4 absorb menCs thou:htsK so into the back:round as 1ractica##y to abo#ish them. /ature, instead o$ bein: the ,ord, as no4, 4i## be a s#a"e--4i## e$$ectua##y, in $act, recei"e her >uietus.

(MMAR-. &n this case the ordinary detai#s o$ 1roo$ o$ i##umination are #ar:e#y 4antin:. &$ 6i##iam hakes1eare 4rote the 1#ays and B onnets,B 4e ha"e abso#ute#y no externa# e"idence to bui#d u1on. &$ *rancis Bacon 4rote them, 4e ha"e the "a:ue e"idence o$ his sec#usion at about the time his i##umination Ji$ at a##K must ha"e taken 1#ace, and %a4#eyCs and his o4n seemin: a##usion to the 1ossession by him o$ some such unusua#, "ery exa#ted, $acu#ty. +"er and abo"e these circumstances, 4hich to most 4i## seem "ery s#i:ht, the ar:ument that the man 4ho 4rote the 1#ays and B onnetsB had Cosmic Consciousness must rest u1on these 4ritin:s themse#"es and 4ou#d consist o$ t4o c#auses. J1K 0he creator o$ the 1#ays 4as 1erha1s the :reatest inte##ect the 4or#d has seen. %is mora# intuitions 4ere as true as his inte##ect 4as :reat. %e [1. 170] 4as $rom a## 1oints o$ "ie4 a transcendent#y :reat s1iritua# $orce. Bein: so, he ou:ht Jaccordin: to the thesis maintained in this "o#umeK to ha"e had Cosmic Consciousness. J3K 0he $irst one hundred and t4enty-six sonnets seem to sho4 beyond doubt that their author had the Cosmic ense and that these sonnets 4ere addressed to it. &t does not seem to the 1resent 4riter that they can be made sense o$ Jinte##i:ent#y readK $rom any other stand1oint. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 10. 2acob Behmen Jca##ed 0he 0eutonic 0heoso1herK. B+R/ 1FHF; died 183E. %is birth1#ace 4as at A#t eidenber:, a 1#ace about t4o mi#es distant $rom Gor#it?, in Germany. %e

came o$ a 4e##-to-do $ami#y, but his $irst em1#oyment 4as that o$ a herd-boy on the ,ands-)rone, a hi## in the nei:hborhood o$ Gor#it?. 0he on#y education he recei"ed 4as at the to4n schoo# o$ eidenber:, a mi#e $rom his home. ,ater he 4as a11renticed to a shoemaker in eidenber:. By the year 1F99 he 4as sett#ed at Gor#it? as a master shoemaker and married to )atharina, a dau:hter o$ %ans )unt?schmann, a thri"in: butcher in that to4n.

&. Behmen had t4o distinct i##uminations. 0he $irst, in 1800 J4hen he 4as t4enty-$i"e years o#dK, is thus described by Martensen9 ittin: one day in his room his eyes $e## u1on a burnished 1e4ter dish, 4hich re$#ected the sunshine 4ith such mar"e##ous s1#endor that he $e## into an in4ard ecstasy, and it seemed to him as i$ he cou#d no4 #ook into the 1rinci1#es and dee1est $oundation o$ thin:s. %e be#ie"ed that it 4as on#y a $ancy, and in order to banish it $rom his mind he 4ent out u1on the :reen. But here he remarked that he :a?ed into the "ery heart o$ thin:s, the "ery herbs and :rass, and that actua# nature harmoni?ed 4ith 4hat he had in4ard#y seen. %e said nothin: o$ this to any one, but 1raised and thanked God in si#ence. %e continued [1. 171] in the honest 1ractice o$ his cra$t, 4as attenti"e to his domestic a$$airs, and 4as on terms o$ :ood4i## 4ith a## men [135]. +$ this $irst i##umination %artmann says that by it or $rom it9 B%e #earned to kno4 the innermost $oundation o$ nature, and ac>uired the ca1acity to see hence$orth 4ith the eyes o$ the sou# into the heart o$ a## thin:s, a $acu#ty 4hich remained 4ith him e"en in his norma# conditionB [9H9 5]. And in the #i$e 1re$ixed to the 4orks the same circumstance is mentioned in the 4ords that $o##o49 About the year 1800, in the t4enty-$i$th year o$ his a:e, he 4as a:ain surrounded by the di"ine #i:ht and re1#enished 4ith the hea"en#y kno4#ed:e; insomuch as :oin: abroad in the $ie#ds to a :reen be$ore /eys Gate, at Gor#it?, he there sat do4n and, "ie4in: the herbs and :rass o$ the $ie#d in his in4ard #i:ht, he sa4 into their essences, use and 1ro1erties, 4hich 4ere disco"ered to him by their #ineaments, $i:ures and si:natures. &n #ike manner he behe#d the 4ho#e creation, and $rom that $oundation o$ re"e#ation he a$ter4ards 4rote his book, B'e i:natura Rerum.B &n the un$o#din: o$ those mysteries be$ore his understandin: he had a :reat measure o$ Loy, yet returned home and took care o$ his $ami#y and #i"ed in :reat 1eace and si#ence, scarce intimatin: to any these 4onder$u# thin:s that had be$a##en him ti## in the year 1810, bein: a:ain taken into this #i:ht, #est the mysteries re"ea#ed to him shou#d 1ass throu:h him as a stream, and rather $or a memoria# than intendin: any 1ub#ication, he 4rote his $irst book, ca##ed BAurora, or the Mornin: RednessB [E09 15-1E]. 0he $irst i##umination, in 1800, 4as not com1#ete. %e did not at that time rea##y attain to Cosmic Consciousness; he 1assed into the da4n but not into the 1er$ect day. +$ his com1#ete i##umination, in 1810 J4hen thirty-$i"e years o#dK, Martensen says9 0en years #ater [1810] he had another remarkab#e in4ard ex1erience. 6hat he had 1re"ious#y seen on#y chaotica##y, $ra:mentari#y, and in iso#ated :#im1ses, he no4 behe#d as a coherent 4ho#e and in more de$inite out#ines [135]. %artmann says o$ this #atter ex1erience9

0en years a$ter4ards, anno 1810, his third i##umination took 1#ace, and that 4hich in $ormer "isions had a11eared to him chaotic and mu#ti$arious 4as no4 reco:ni?ed by him as a unity, #ike a har1 o$ many strin:s, o$ 4hich each strin: is a se1arate instrument, 4hi#e the 4ho#e is on#y one har1. %e no4 reco:ni?ed the di"ine order o$ nature, and ho4 $rom the trunk o$ the tree o$ #i$e s1rin: di$$erent branches, bearin: mani$o#d #ea"es and $#o4ers and $ruits, and he became [1. 173] im1ressed 4ith the necessity o$ 4ritin: do4n 4hat he sa4 and 1reser"in: the record [9H95]. 6hi#e he himse#$ s1eaks o$ this $ina# and com1#ete i##umination as $o##o4s9 0he :ate 4as o1ened to me that in one >uarter o$ an hour & sa4 and kne4 more than i$ & had been many years to:ether at a uni"ersity, at 4hich & exceedin:#y admired and thereu1on turned my 1raise to God $or it. *or & sa4 and kne4 the bein: o$ a## bein:s, the byss and abyss and the eterna# :eneration o$ the %o#y 0rinity, the descent and ori:ina# o$ the 4or#d and o$ a## creatures throu:h the di"ine 4isdom9 & kne4 and sa4 in myse#$ a## the three 4or#ds, name#y, J1K the di"ine [an:e#ica# and 1aradisica#] J3K and the dark [the ori:ina# o$ the nature to the $ire] and J5K then the externa# and "isib#e 4or#d [bein: a 1rocreation or externa# birth $rom both the interna# and s1iritua# 4or#ds]. And & sa4 and kne4 the 4ho#e 4orkin: essence, in the e"i# and the :ood and the ori:ina# and the existence o$ each o$ them; and #ike4ise ho4 the $ruit$u#-bearin:-4omb o$ eternity brou:ht $orth. o that & did not on#y :reat#y 4onder at it but did a#so exceedin:#y reLoice [E09 1F]. 0he ex1ression abo"e, B%e 4as a:ain surrounded,B re$ers to certain other "isions 4hich 1receded this $irst Jim1er$ectK oncomin: o$ the Cosmic ense at the a:e o$ t4enty-$i"e years. uch "isions Jit may be saidK as seem to be common in the #i"es o$ men 4ho a$ter4ard become i##umined. 0hey be#on:, no doubt, to such sensiti"e and hi:h#y-4rou:ht ner"ous or:ani?ations as 4ou#d be 1ossessed by 1ersons 4ho had 4ithin them the Be#i:ibi#ityB Jas 6hitman 4ou#d ha"e ex1ressed itK o$ risin: to Cosmic Consciousness. %artmann says o$ him9 2acob Behmen 4as in 1ossession o$ remarkab#e occu#t 1o4ers. %e is kno4n to ha"e s1oken se"era# #an:ua:es, a#thou:h no one e"er kne4 4here he had ac>uired them. 0hey had 1robab#y been #earned by him in a 1re"ious #i$e. %e a#so kne4 the #an:ua:e o$ nature, and cou#d ca## 1#ants and anima#s by their o4n 1ro1er names [9H9 19]. Behmen says, himse#$, on this 1oint9 & am not a master o$ #iterature nor o$ arts, such as be#on: to this 4or#d, but a $oo#ish and sim1#e minded man. & ha"e ne"er desired to #earn any sciences, but $rom ear#y youth & stro"e a$ter the sa#"ation o$ my sou#, and thou:ht ho4 & mi:ht inherit or 1ossess the kin:dom o$ hea"en. *indin: 4ithin myse#$ a 1o4er$u# contrarium, name#y, the desires that be#on: to the $#esh and b#ood, & be:an to $i:ht a hard batt#e a:ainst my corru1ted nature, and 4ith [1. 175] the aid o$ God & made u1 my mind to o"ercome the inherited e"i# 4i##, to break it, and to enter 4ho##y into the #o"e o$ God in the Christ. & there$ore then and there reso#"ed to re:ard myse#$ as one dead in my inherited $orm, unti# the s1irit o$ God 4ou#d take $orm in me, so that in and throu:h %im & mi:ht conduct my #i$e. 0his, ho4e"er, 4as not 1ossib#e $or me to accom1#ish, but & stood $irm#y by my earnest reso#ution and $ou:ht a hard batt#e 4ith myse#$. /o4 4hi#e & 4as 4rest#in: and batt#in:, bein: aided by God, a 4onder$u# #i:ht arose 4ithin my sou#. &t 4as a #i:ht entire#y

$orei:n to my unru#y nature, but in it & reco:ni?ed the true nature o$ God and man, and the re#ation existin: bet4een them, a thin: 4hich hereto$ore & had ne"er understood, and $or 4hich & 4ou#d ne"er ha"e sou:ht [9H9F0]. *rankenbur: 4rites o$ him9 %is bodi#y a11earance 4as some4hat mean; he 4as ta## o$ stature, had a #o4 $orehead but 1rominent tem1#es, a rather a>ui#e nose, a scanty beard, :ray eyes s1ark#in: into a hea"en#y b#ue, a $eeb#e but :enia# "oice. %e 4as modest in his bearin:, unassumin: in con"ersation, #o4#y in conduct, 1atient in su$$erin:, and :ent#e-hearted [1359 1F]. And %artmann on the same subLect says9 &n his exterior a11earance Behmen 4as #itt#e, ha"in: a short thin beard, a $eeb#e "oice and eyes o$ a :rayish tint. %e 4as de$icient in 1hysica# stren:th; ne"erthe#ess there is nothin: kno4n o$ his ha"in: e"er had any other disease than the one that caused his death [9H9 1H]. %is #i$e may be read side by side 4ith that o$ Gautama, 2esus, .au#, ,as Casas, -e1es, or e"en 6hitman, 4ithout $ear that the :ent#e hearted Behmen shou#d su$$er by such com1arison, 4hi#e his death is 4orthy to stand on record 4ith that o$ -e1es or B#ake. &t took 1#ace on unday, /o"ember 30th, 183E. Be$ore one A. M. Behmen ca##ed his son 0obias to his bedside and asked him 4hether he did not hear beauti$u# music, and then he re>uested him to o1en the door o$ the room so that the ce#estia# son: cou#d be better heard. ,ater on he asked 4hat time it 4as and 4hen he 4as to#d that the c#ock struck t4o he said9 B0his is not yet time $or me, in three hours 4i## be my time.B A$ter a 1ause he a:ain s1oke and said9 B0hou 1o4er$u# God, Oabaoth, sa"e me accordin: to thy 4i##.B A:ain he said9 B0hou cruci$ied ,ord 2esus Christ, ha"e mercy u1on me and take me into thy kin:dom.B %e then :a"e to his 4i$e certain directions re:ardin: his books and other tem1ora# matters, te##in: her a#so that she 4ou#d not sur"i"e him "ery #on: Jas indeed she did notK, and, takin: #ea"e $rom his sons, he said9 B/o4 & sha## enter the .aradise.B %e then asked his e#dest son, 4hose #o"in: #ooks seemed to kee1 BehmenCs sou# [1. 17E] $rom se"erin: the bonds o$ the body, to turn him round, and, :i"in: one dee1 si:h, his sou# :a"e u1 the body to the earth to 4hich it be#on:ed and entered into that hi:her state 4hich is kno4n to none exce1t those 4ho ha"e ex1erienced it themse#"es [9H9 1F].

&&. As utterances o$ the Cosmic ense a## the 4ritin:s o$ Behmen are 4e##-ni:h tota##y uninte##i:ib#e to the mere#y se#$ conscious mind. /e"erthe#ess he 4ho is 4i##in: to be at the necessary 1ains 4i## $ind that #ike those o$ .au#, 'ante, Ba#?ac, 6hitman and the rest, they are a "eritab#e mine o$ 4isdom, some o$ 4hich may be $ound by e"ery earnest seeker, thou:h undoubted#y the 4ho#e may on#y be com1rehended by those en#i:htened as he himse#$ 4as. 0o sho4 4hat has been thou:ht o$ these books by com1etent men 4ho ha"e studied them it may be 4e## to >uote the 4ords o$ the editor o$ B0he 0hree .rinci1#esB in the >uarto [1H8E] edition9

A man [he says] cannot concei"e the 4onder$u# kno4#ed:e, be$ore he has read this book di#i:ent#y throu:h, 4hich he 4i## $ind to be contained in it. And he 4i## $ind that 0he 0hree$o#d #i$e is ten times dee1er than this and the *orty @uestions to be ten$o#d dee1er than that, and that to be as dee1 as a s1irit is in itse#$, as the author says; than 4hich there can be no :reater de1th, $or God %imse#$ is a s1irit [E395]. And those o$ C#aude de aint Martin, contained in his #etters to )irchber:er9 & am not youn: [he 4rites], bein: no4 near my $i$tieth year; ne"erthe#ess & ha"e be:un to #earn German in order that & may read this incom1arab#e author in his o4n ton:ue. & ha"e 4ritten some not unacce1tab#e books myse#$, but & am not 4orthy to un#oose the shoestrin:s o$ this 4onder$u# man, 4hom & re:ard as the :reatest #i:ht that has e"er a11eared u1on the earth, second on#y to %im 4ho 4as the #i:ht itse#$. . . . & ad"ise you by a## means to thro4 yourse#$ into this abyss o$ kno4#ed:e o$ the 1ro$oundest o$ a## truths [9H9 53 and 1999 50]. 0he extracts 4hich $o##o4 Jas a## others in this "o#umeK are se#ected not so much $or their intrinsic interest and exce##ence. [1. 17F] nor $or 4hat they re"ea# to us o$ the nature o$ the Cosmos, as $or the #i:ht they assist in thro4in: on the characteristics o$ the $acu#ty ca##ed Cosmic Consciousness; and $or this 1ur1ose they are com1ared 4ith #ike ex1ressions o$ men 4hose s1iritua# 1osition is simi#ar to that o$ the ins1ired shoemaker o$ Gor#it?.

&&&. &$ you 4i## beho#d your o4n se#$ and the outer 4or#d, and 4hat is takin: 1#ace therein, you 4i## $ind that you, 4ith re:ard to your externa# bein:, are that externa# 4or#d [9H915H].[QQ] -ou are a #itt#e 4or#d $ormed out o$ the #ar:e one, and your externa# #i:ht is a chaos o$ the sun and the conste##ations o$ stars. &$ this 4ere not so you 4ou#d not be ab#e to see by means o$ the #i:ht o$ the sun [9H915H].[QQ] /ot &, the & that & am, kno4 these thin:s9 But God kno4s them in me [9H95E].[QQ] %e a#one, there$ore, in 4hom Christ exists and #i"es, is a Christian, a man in 4hom Christ has been raised out o$ the 4asted $#esh o$ Adam [9H9F].[QQ] udden#y . . . my s1irit did break throu:h[QQ] . . . e"en into the innermost birth o$ Geniture o$ the 'eity, and there & 4as embraced 4ith #o"e, as a bride:room embraces his dear#y be#o"ed bride. But the :reatness o$ the trium1hin: that 4as in the s1irit & cannot ex1ress either in s1eakin: or 4ritin:; neither can it be com1ared to anythin:, but 4ith that 4herein the #i$e is :enerated in the midst o$ death, and it is #ike the resurrection $rom the dead. &n this #i:ht my s1irit sudden#y sa4 throu:h a##, and in and by a## the creatures, e"en in herbs and :rass, it kne4 God, 4ho he is, and ho4 he is, and 4hat his 4i## is; and sudden#y in that #i:ht my 4i## 4as set on, by a mi:hty im1u#se, to describe the bein: o$ God. But because & cou#d not 1resent#y a11rehend the dee1est births o$ God in their bein: and com1rehend them in my reason, there 1assed a#most t4e#"e years be$ore the exact understandin: thereo$ 4as :i"en me. And it 4as 4ith me as 4ith a youn: tree 4hich is 1#anted in the :round, and at $irst is youn:

[17F-1]Q B tran:e and hard that 1aradox true & :i"e, obLects :ross and the unseen sou# are oneB [1959 1H5], and Gautama, .#otinus and Car1enter are a## e>ua##y de$inite u1on the same 1oint. [17F-3]Q B'a??#in: and tremendous, ho4 >uick the sunrise 4ou#d ki## me i$ & cou#d not no4 and a#4ays send sunrise out o$ meB [1959 F0]. [17F-5]Q B0he other & amB [1959 53]. BC0is thee [myse#$] that $or myse#$ & 1raiseB [1H89 83]. 0he reco:nition o$ the du1#ex indi"idua#ity o$ the Cosmic Conscious 1erson--i.e., the se#$ conscious se#$ and the Cosmic Conscious se#$. [17F-E]Q BChristB here 4as used as .au# constant#y uses the 4ord, as a name--that is, o$ Cosmic Consciousness. [17F-F]Q 0he Bbreakin: throu:hB into the Cosmic ense and the intense $ee#in: o$ Loy and exa#tation 4hich thereto be#on:s. 0he rea#i?ation o$ Bhea"en, 4hich is 1ure #i:ht; #i:ht inte##ectua#, $u## o$ #o"e, #o"e o$ true :ood, $u## o$ Loy; Loy 4hich transcends e"ery s4eetnessB [H39 195]. [1. 178] and tender, and $#ourishin: to the eye, es1ecia##y i$ it comes on #usti#y in its :ro4in:. But it does not bear $ruit 1resent#y; and, thou:h it b#ossoms, they $a## o$$; a#so many a co#d 4ind, $rost and sno4, 1u$$ u1on it, be$ore it comes to any :ro4th and bearin: o$ $ruit [E1917E]. &$ thou c#imbest u1 this #adder on 4hich & c#imb u1 into the dee1 o$ God, as & ha"e done, then thou hast c#imbed 4e##9 & am not come to this meanin:, or to this 4ork and kno4#ed:e throu:h my o4n reason, or throu:h my o4n 4i## and 1ur1ose; neither ha"e & sou:ht this kno4#ed:e, nor so much as kno4 anythin: concernin: it. & sou:ht[QQ] on#y $or the heart o$ God, therein to hide myse#$ $rom the tem1estuous storms o$ the de"i# [E1935H]. /o4 the 4i## cannot endure the attractin: and im1re:nation,[QQ] $or it 4ou#d be $ree, and yet cannot, because it is desirous; and $ee#in: it cannot be $ree, it entereth 4ith the attractin: into itse#$, and taketh Jor concei"ethK in itse#$ another 4i##, 4hich is to :o out $rom the darkness into itse#$, and that other concei"ed 4i## is the eterna# mind, and entereth into itse#$ as a sudden $#ash Jo$ #i:htnin:K and dissi1ateth the darkness, and :oeth $orth into itse#$, and d4e##eth in itse#$, and maketh to itse#$ another Jor secondK 1rinci1#e o$ another >ua#ity Jsource or conditionK, $or the stin: o$ the stirrin: remaineth in the darkness [E59F]. 0he $irst eterna# 4i## is God the *ather, and it is to :enerate %is on--"i?., %is 6ord--not out o$ anythin: e#se, but out o$ %imse#$; and 4e ha"e a#ready in$ormed you about the essences, 4hich are :enerated in the 4i##, and a#so ho4 the 4i## in the essences is set in darkness, and ho4 the darkness Jin the 4hee# o$ the anxietyK is broken asunder by the $#ash o$ $ire, and ho4 the 4i## cometh to be in $our $orms, 4hereas in the ori:ina# a## $our are but one, but in the $#ash o$ $ire a11ear in $our $orms; as a#so ho4 the $#ash o$ $ire doth exist, in that the $irst 4i## doth shar1en itse#$ in the ea:er hardness, so that the #iberty o$ the 4i## shineth in the $#esh. 6hereby 4e ha"e :i"en you to understand that the $irst 4i## shineth in the $#ash o$ the $ire and is consumin: by reason o$ the anxious shar1ness, 4here the 4i## continueth in the shar1ness, and com1rehendeth the other 4i## in itse#$ Junderstand in the centre o$ the shar1nessK, 4hich is to :o out $rom the shar1ness, and to d4e## in itse#$ in the eterna# #iberty 4ithout 1ain or source [E59 1F-18]. *or 2esus Christ[QQ], the on o$ God, the !terna# 6ord in the *ather J4ho is the :#ance, or bri:htness, and the 1o4er o$ the #i:ht eternityK, must become man, and be born in you, i$ you 4i## kno4 God; other4ise you are in the dark stab#e, and :o about :ro1in: and $ee#in:, and #ook a#4ays $or Christ at the ri:ht hand o$ God, su11osin: that he is a :reat 4ay o$$; you cast your mind a#o$t

abo"e the stars and seek [178-1]Q /one o$ those 4ho ha"e attained Cosmic Consciousness CCsou:htB $or it; they cou#d not, $or they did not kno4 there 4as such a thin:. But it 4ou#d seem that a## the 1ronounced cases 4ere men 4ho earnest#y sou:ht $or the Bheart o$ GodB--i.e., $or the hi:hest and best #i$e. [178-3]Q 04o >uaint ex1ositions o$ the :eneratin: o$ the second JCosmic ConsciousK se#$ in the $irst Jse#$ consciousK se#$. [178-5]Q BChrist,B used as by .au# $or the Cosmic ense--B& #i"e, yet not &, but Christ #i"eth in meB [339 39 30]. CCChrist 4ho is our #i$eB [3F9 59 E]. B2esus Christ is in youB [319 159 F]. [1. 17H] [1ara:ra1h continues] God, as the so1histers teach you, 4ho re1resent God as one a$ar o$$, in hea"en [E59 3E]. & 4as as sim1#e concernin: the hidden mysteries as the meanest o$ a##; but my "ir:in[QQ] o$ the 4onders o$ God tau:ht me, so that & must 4rite o$ %is 4onders; thou:h indeed my 1ur1ose is to 4rite this $or a memorandum $or myse#$, and yet & sha## s1eak as $or many, 4hich is kno4n to God [E59 51]. 0hus 4e distin:uish to you the substance in the darkness;[QQ] and thou:h 4e are "ery hard to be understood by you, and thou:h a#so #itt#e be#ie$ may be a$$orded to it, 4e yet ha"e a "ery con"incin: 1roo$ o$ it, not on#y in the created hea"en, but a#so in the centre o$ the earth, as a#so in the 4ho#e 1rinci1#e o$ this 4or#d, 4hich 4ou#d be too #on: to set do4n here [E59 55]. 0he scho#ar said to his master9 B%o4 may & come to the su1ersensua# #i$e,[QQ] that & may see God and hear %im s1eak<B %is master said9 B6hen thou canst thro4 thyse#$ but $or a moment into that 4here no creature d4e##eth, then thou hearest 4hat God s1eaketh.B cho#ar.--&s that near at hand or $ar o$$< Master.--&t is in thee, and i$ thou canst $or a4hi#e cease $rom a## thy thinkin: and 4i##in: thou sha#t hear uns1eakab#e 4ords o$ God. cho#ar.--%o4 can & hear 4hen & stand sti## $rom thinkin: and 4i##in:< Master.--6hen thou standest sti## $rom the thinkin: and 4i##in: o$ se#$, the eterna# hearin:, seein: and s1eakin: 4i## be re"ea#ed to thee, and so God heareth and seeth throu:h thee.[QQ] 0hine o4n hearin:, 4i##in: and seein: hindereth thee, that thou dost not see nor hear God. cho#ar.--6here4itha# sha## & hear and see God, bein: %e is abo"e nature and creature< Master.--6hen thou art >uiet or si#ent, then thou art that 4hich God 4as be$ore nature and creature, and 4hereo$ %e made thy nature and creature. 0hen thou hearest and seest 4ith that there4ith God sa4 and heard in thee be$ore thy o4n 4i##in:, seein: and hearin: be:an. cho#ar.--6hat hindereth or kee1 eth me back that & cannot come to that< [17H-1]Q 0he Cosmic ense a "ir:in. Com1are 'anteCs Beatrice and Ba#?acCs era1hita-era1hitus--so a#so the youth--Cosmic ense--in BaconCs B onnetsB is a "ir:in. B*or a

memorandum.B Com1are 6hitman9 B+n#y a $e4 hints & seek $or my o4n use to trace out hereB [1959 1E]. [17H-3]Q o as 1roo$ or ar:ument $or some o$ his most s1iritua# and recondite doctrines--o1timism, immorta#ity, unendin: :ro4th, ex1ansion and e"o#ution--6hitman a11ea#s to the common 1henomena o$ nature and #i$e. %e says9 B& hear you 4his1erin: there + stars o$ hea"en, + suns--+ :rass o$ :ra"es--+ 1er1etua# trans$ers and 1romotions, i$ you do not say anythin: ho4 can & say anythin:B [1959HH]< [17H-5]Q o Ba#?ac te##s us9 B*rom abstraction [se#$ consciousness] are deri"ed #a4s, arts, interests, socia# ideas. &t is the :#ory and scour:e o$ the 4or#d9 G#orious, it creates societies; bane$u#, it exem1ts man $rom enterin: the 1ath o$ s1ecia#ism [Cosmic Consciousness], 4hich #eads to the &n$initeB [F9 1E3]. [17H-E]Q 0he same doctrine is re1eated o"er and o"er in the uttas. Com1are a#so Car1enter [F89 188-1HE]. [1. 177] Master.--0hy o4n 4i##in:, seein: and hearin:. And because thou stri"est a:ainst that out o$ 4hich thou art come, thou breakest thyse#$ o$$ 4ith thy o4n 4i##in: $rom GodCs 4i##in:, and 4ith thy o4n seein: thou seest in thy o4n 4i##in: on#y; and thy 4i##in: sto11eth thy hearin: 4ith thy o4n thinkin: o$ earth#y natura# thin:s, and brin:eth thee into a :round, and o"ershado4eth thee 4ith that 4hich thou 4i##est, so that thou canst not come to that 4hich is su1ernatura# and su1ersensua# [F09HF-8]. Master.--&$ thou ru#est o"er a## creatures out4ard#y on#y,[QQ] then thy 4i## and ru#in: is in a bestia# kind, and is but an ima:inary transitory ru#in:, and thou brin:est a#so thy desire into a bestia# essence, 4hereby thou becomest in$ected and ca1ti"ated, and :ettest a#so a bestia# condition. But i$ thou hast #e$t the ima:inary condition, then thou art in the su1er-ima:inariness, and ru#est o"er a## creatures, in that :round out o$ 4hich they are created, and nothin: on earth can hurt thee, $or thou art #ike a## thin:s, and nothin: is un#ike to thee [F09H8]. %is master said to him "ery kind#y9[QQ] ,o"in: scho#ar, i$ it 4ere that thy 4i## cou#d break o$$ itse#$ $or one hour $rom a## creatures and thro4 itse#$ into that, 4here no creature is, it 4ou#d be e"er c#othed 4ith the hi:hest s1#endor o$ GodCs :#ory, and 4ou#d taste in itse#$ the most s4eet #o"e o$ our ,ord 2esus, 4hich no man can ex1ress, and it 4ou#d $ind in itse#$ the uns1eakab#e 4ords o$ our ,ord concernin: his :reat mercy; it 4ou#d $ee# in itse#$ that the cross o$ our ,ord Christ 4ou#d be "ery 1#easin: to it, and it 4ou#d #o"e that more than the honor and :oods o$ the 4or#d [F09H7]. Master.--0hou:h thou #o"est the earth#y 4isdom no4,[QQ] yet 4hen thou art e"er-c#othed 4ith the hea"en#y [4isdom] thou 4i#t see that a## the 4isdom o$ the 4or#d is but $o##y, and that the 4or#d hateth but thy enemy--"i?., the [177-1]Q o says 6hitman in res1ect to o4nershi19 BAs i$ one $it to o4n thin:s cou#d not at 1#easure enter u1on a## and incor1orate them into himse#$B [1959 31E]. And a:ain9 B0o see no 1ossession but you may 1ossess it, enLoyin: a## 4ithout #abor or 1urchase, abstractin: the $east yet not abstractin: one 1artic#e o$ it, to take the best o$ the $armerCs $arm and the rich manCs e#e:ant "i##a, and the chaste b#essin:s o$ the 4e## married cou1#e and the $ruits o$ orchards and tho $#o4ers o$ :ardens [1959 13H]. [177-3]Q 0he Bcross o$ Christ,B $rom the 1oint o$ "ie4 o$ 4hat mi:ht be ca##ed the .au#ine ty1e o$

these men, means sim1#y the de1ri"ation o$ the :ood thin:s o$ se#$ consciousness and the bearin: o$ the so-ca##ed e"i#s o$ the se#$ conscious #i$e. But these :oods are seen by them not to be :ood, and these e"i#s not to be e"i#s, and to reach that 1oint o$ "ie4 Jin Cosmic ConsciousnessK is the one :ood thin:. B0o arri"e there is to de1art hence, :oin: a4ay out o$ oneCs se#$ as $ar as 1ossib#e $rom this "i#e state to that 4hich is the hi:hest o$ a##. 0here$ore, risin: abo"e a## that may be kno4n and understood tem1ora##y and s1iritua##y, the sou# must earnest#y desire to reach that 4hich in this #i$e [the se#$ conscious #i$e] cannot be kno4n and 4hich the heart cannot concei"e; and, #ea"in: behind a## actua# and 1ossib#e taste and $ee#in: o$ sense and s1irit, must desire earnest#y to arri"e at that 4hich transcends a## sense and a## $ee#in:B [3059 HE]. [177-5]Q B6e s1eak 4isdom amon: the 1er$ect; yet a 4isdom not o$ this 4or#dB [309 39 8]. B&$ any man thinketh he is 4ise amon: you in this 4or#d #et him become a $oo# that he may become 4ise. *or the 4isdom o$ this 4or#d is $oo#ishness 4ith GodB [30959 17-191. 0he 4isdom o$ se#$ consciousness is [1. 179] $oo#ishness $rom the 1oint o$ "ie4 o$ the Cosmic ense. [1. 179] morta# #i$e; and 4hen thou thyse#$ comest to hate the 4i## thereo$, then thou a#so 4i#t be:in to #o"e that des1isin: o$ the morta# #i$e [F0970]. cho#ar.--6hat is the "irtue, 1o4er, hei:ht and :reatness o$ #o"e<[QQ] Master.--&ts "irtue is that nothin: J4hence a## thin:s 1roceedK, and its 1o4er is Jin andK throu:h a## thin:s, its hei:ht is as hi:h as God and its :reatness is :reater than God; 4hosoe"er $indeth it $indeth nothin:, and a## thin:s. cho#ar.--,o"in: master, 1ray te## me ho4 & may understand this. Master.--0hat & said its "irtue is that nothin:, thou mayest understand thus[QQ]9 6hen thou art :one $orth 4ho##y $rom the creature, and art become nothin: to a## that is nature and creature, then thou art in that eterna# one, 4hich is God himse#$, and then thou sha#t 1ercei"e and $ee# the hi:hest "irtue o$ #o"e [F0-1971]. A#so, that & said 4hosoe"er $indeth it $indeth nothin: and a## thin:s; that is a#so true, $or he $indeth a su1ernatura#, su1ersensua# abyss, ha"in: no :round, 4here there is no 1#ace to d4e## in; and he $indeth a#so nothin: that is #ike it, and there$ore it may be com1ared to nothin:, $or it is dee1er than anythin:, and is as nothin: to a## thin:s, $or it is not com1rehensib#e; and because it is nothin:, it is $ree $rom a## thin:s, and it is that on#y :ood, 4hich a man cannot ex1ress or utter 4hat it is. But that & #ast#y said, he that $indeth it,[QQ] $indeth a## thin:s, is a#so true; it hath been the be:innin: o$ a## thin:s, and it ru#eth a## thin:s. &$ thou $indest it, thou comest into that :round $rom 4hence a## thin:s are 1roceeded, and 4herein they subsist, and thou art in it a kin: o"er a## the 4orks o$ God [F09 71]. cho#ar.--,o"in: master, & can no more endure anythin: shou#d di"ert me, ho4 sha## & $ind the nearest 4ay to it<[QQ] Master.--6here the 4ay is hardest there 4a#k thou, and take u1 4hat the 4or#d reLecteth; and 4hat the 4or#d doth, that do not thou. 6a#k contrary to the 4or#d in a## thin:s. And then thou comest the nearest 4ay to it. . . . Master.--0hat thou sayest a#so,[QQ] thou shou#dst be accounted a si##y $oo# is true; $or the 4ay to the #o"e o$ God is $o##y to the 4or#d, but 4isdom to [179-1]Q 0his extract and the next contain a de$inition o$ Cosmic Consciousness $rom the 1oint o$

"ie4 o$ /ir"ana, its Buddhist name. [179-3]Q B+ Bhikshu, em1ty this boat Ji.e., em1ty yourse#$ o$ the thin:s o$ se#$ consciousnessK; i$ em1tied it 4i## :o >uick#y; ha"in: cut o$$ 1assion and hatred, thou 4i#t :o to /ir"anaB [1F89 78]. [179-5]Q %e 4ho is $it Jsays 6hitmanK can enter into 1ossession o$ a## thin:s [1959 31E]. [179-E]Q &$ you 4ish to attain the di"ine #i$e JCosmic ConsciousnessK, says -e1es, you must cast a4ay e"ery satis$action, tem1ora# and s1iritua# Jo$ the se#$ conscious manK [30E9 F5E], B$or:ettin: the thin:s 4hich are behind [the thin:s o$ se#$ consciousness] and stretchin: $or4ard to the thin:s 4hich are be$oreB [3E9 59 15]. And this seems to be the uni"ersa# dictum. [179-F]Q B0he natura# [mere#y se#$ conscious] man recei"eth not the thin:s o$ the s1irit o$ God; $or they are $oo#ishness unto himB [309 39 1E]. [1. 190] the chi#dren o$ God. 6hen the 4or#d 1ercei"eth this $ire o$ #o"e in the chi#dren o$ God, it saith they are turned $oo#s, but to the chi#dren o$ God it is the :reatest treasure, so :reat that no #i$e can ex1ress it, nor ton:ue so much as name 4hat the $ire o$ the in$#amin: #o"e o$ God is; it is 4hiter than the sun, and s4eeter than anythin:; it is $ar more nourishin: than any meat or drink, and more 1#easant than a## the Loy o$ this 4or#d. 6hosoe"er :etteth this is richer than any kin: on earth, more nob#e than any em1eror can be, and more 1otent and stron: than a## authority and 1o4er. 0hen the scho#ar asked his master $urther, sayin:9 B6hither :oeth the sou# 4hen the body dieth, be it either sa"ed or damned<B Master.--&t needed no :oin: $orth.[QQ] +n#y the out4ard mora# #i$e 4ith the body do se1arate themse#"es $rom the sou#; that sou# hath hea"en and he## in itse#$ be$ore, as it is 4ritten. 0he kin:dom o$ God cometh not 4ith out4ard obser"ation, neither sha## they say, to here, or to there it is, $or beho#d the kin:dom o$ God is 4ithin you9 And 4hether o$ the t4o, "i?., either hea"en or he##, sha## be mani$est in it, in that the sou# standeth [F0973-5]. cho#ar.--6hat, then, is the body o$ a man< Master.--&t is the "isib#e 4or#d,[QQ] an ima:e and essence o$ a## that the 4or#d is; and the "isib#e 4or#d is a mani$estation o$ the in4ard s1iritua# 4or#d, JcomeK out o$ the eterna# darkness, out o$ the s1iritua# 4ea"in: Jt4inin: or connectionK and it is an obLect or resemb#ance o$ eternity, 4here4ith eternity bath made itse#$ "isib#e; 4here se#$-4i## and resi:ned-4i##, "i?., e"i# and :ood, 4ork one 4ith the other; and such a substance the out4ard man a#so is; $or God created man out o$ the out4ard 4or#d, and breathed into him the inner s1iritua# 4or#d, $or a sou# and an understandin: #i$e, and there$ore in the thin:s o$ the out4ard 4or#d man can recei"e and 4ork e"i# and :ood. cho#ar.--6hat sha## be a$ter this 4or#d, 4hen a## thin:s 1erish< Master.--0he materia# substance on#y ceaseth[QQ]--"i?., the $our e#ements, the sun, moon, and stars, and then the in4ard 4or#d 4i## be 4ho##y "isib#e and mani$est. But 4hatsoe"er hath been 4rou:ht by the s1irit in this time, 4hether e"i# or :ood, & say, e"ery 4ork sha## se1arate itse#$ there in a s1iritua# manner, either into the eterna# #i:ht, or into the eterna# darkness; $or that 4hich is born $rom each 4i## 1enetrateth a:ain into that 4hich is #ike itse#$ [F09 78].

[190-1]Q B0here 4i## ne"er be any more hea"en or he## than there is no4B [1959 50]. [190-3]Q ays 6hitman9 B/ot the ty1es set u1 by the 1rinter return their im1ression, the meanin:, the main concern, any more than a manCs substance and #i$e, or a 4omanCs substance and #i$e, return in the body and the sou#, indi$$erent#y be$ore death and a$ter death. Beho#d the body inc#udes and is the meanin:, the main concern, and inc#udes and is the sou#; 4hoe"er you are, ho4 su1erb and di"ine is your body or any 1art o$ itB [1959 3F]. [190-5]Q B0he sou# is o$ itse#$, a## "er:es to it, a## has re$erence to 4hat ensues, a## that a 1erson does, says, thinks, is o$ conse>uence, not a mo"e can a man or 4oman make, that a$$ects him or her in a day, month, any 1art o$ the direct #i$etime, or the hour o$ death, but the same a$$ects him or her on4ard a$ter4ards throu:h the indirect #i$etimeB [1959 379]. [1. 191]

&A.

(MMAR-. a. &n the case o$ 2acob Behmen there 4as the initia# earnestness o$ character 4hich be#on:s to the c#ass o$ men o$ 4hom this book treats. b. 0here 4as Ja#most certain#yK, thou:h 4e are not to#d o$ it in so many 4ords, the subLecti"e #i:ht. c. 0here 4as extraordinary inte##ectua# i##umination. d. And e>ua# mora# e#e"ation. e. 0here 4as the sense o$ immorta#ity. $. ,oss o$ the $ear o$ death Ji$ he e"er had it, as is #ike#y, since he seems to ha"e been >uite an ordinary boy and youn: manK. :. 0here 4as the suddenness, the instantaneousness, o$ the a4akenin: o$ the ne4 #i$e. h. At the time o$ his i##umination he 4as at the ty1ica# a:e--name#y, thirty-$i"e years. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 11. 6i##iam B#ake. B+R/ 1HFH; died 173H.

&$ B#ake had Cosmic Consciousness the 4ords 4ritten abo"e as to the "ast#y :reater sco1e and "ariety o$ this than o$ se#$ consciousness 4i## recei"e $rom his case i##ustration. 0he $e4 short extracts $rom his 4ritin:s, be#o4 >uoted, a#most 1ro"e that he had the Cosmic ense, 4hich he ca##ed B&ma:inati"e AisionB [9F9 188], and he must ha"e attained to it 4ithin a "ery $e4 years a$ter reachin: the thirtieth o$ his a:e. 0here do not a11ear to be any detai#s extant o$ his entrance into it, but his 4ritin:s may $air#y be a##o4ed to 1ro"e the $act o$ 1ossession.

&. 6. M. Rossetti, in the B.re$atory MemoirB to B0he .oetica# 6orks o$ 6i##iam B#akeB [F3], :i"es an admirab#e sketch o$ [1. 193] B#akeCs actua# #i$e and a11arent#y a $air estimate o$ his abi#ities and de$ects. 0he $o##o4in: extracts there$rom 4i## materia##y assist us in the in>uiry no4 be$ore us; that is9 %ad B#ake Cosmic Consciousness< [QQ] 0he di$$icu#ty o$ B#akeCs bio:ra1hers, subse>uent to 1785, the date o$ Mr. Gi#christCs book, is o$ a di$$erent kind a#to:ether. &t is the di$$icu#ty o$ statin: su$$icient#y hi:h the extraordinary c#aims o$ B#ake to admiration and re"erence, 4ithout s#urrin: o"er those other considerations 4hich need to be 1#ain#y and $u##y set $orth i$ 4e 4ou#d obtain any rea# idea o$ the man as he 4as--o$ his tota# un#ikeness to his contem1oraries, o$ his ama?in: :enius and nob#e 1er$ormances in t4o arts, o$ the hei:ht by 4hich he transcended other men, and the inca1acity 4hich he a#4ays e"inced $or 1er$ormin: at a## 4hat others accom1#ish easi#y. %e cou#d do "ast#y more than they, but he cou#d se#dom do the #ike. By some unkno4n 1rocess he had soared to the to1 o$ a c#oud-ca11ed A#1, 4hi#e they 4ere crouchin: in the "a##ey9 But to reach a midd#e station on the mountain 4as 4hat they cou#d readi#y mana:e ste1 by ste1, 4hi#e B#ake $ound that ordinary achie"ement im1racticab#e. %e cou#d not and he 4ou#d not do it; the 4ant o$ 4i##, or rather the utter a#ienation o$ 4i##, the reso#"e to soar J4hich 4as natura# to himK, and not to 4a#k J4hich 4as unnatura# and re1u#si"eK, constituted or counted instead o$ an actua# 4ant o$ 1o4er [15999]. Ra1t in a 1assionate yearnin:, he rea#i?ed, e"en on this earth and in his morta# body, a s1ecies o$ /ir"ana9[QQ] his 4ho#e $acu#ty, his 4ho#e 1ersona#ity, the "ery essence o$ his mind and mou#d, attained to absor1tion into his idea# u#timate, into that 4hich 'anteCs 1ro$ound 1hrase desi:nates Bi# Ben de##C inte##ettoB [1599 11]. [QQ] 6i##iam B#akeCs education 4as o$ the scantiest, bein: con$ined to readin: [1. 195] and 4ritin:; arithmetic may a#so be :uessed at, but is not recorded, and "ery 1robab#y his ca1acity $or ac>uirin: or retainin: that item o$ kno4#ed:e 4as $ar be#o4 the a"era:e [15991E]. [193-1]Q &n the $act that B#ake soared beyond, and $ar beyond, men o$ se#$ consciousness mere#y, but cou#d not see or do many thin:s that these sa4 c#ear#y and cou#d do easi#y, 4e see a re#ationshi1 bet4een him and the :reat i##uminati. *or sure#y the "ery same thin: cou#d be said o$ a## these. &n 4or#d#y matters they are a##, or near#y a##, as #itt#e chi#dren, 4hi#e in s1iritua# thin:s they are as :ods. /ote Ba#?ac contractin: enormous debts $or 4ant o$ ordinary business common sense and #aborin: "ain#y $or years to 1ay them 4hi#e in the $u## exercise o$ enou:h :enius to e>ui1 a re:iment o$ Rothschi#ds. Bacon sho4ered u1on the human race inte##ectua# and s1iritua# riches beyond a## com1utation, but 4ith e"ery a11arent ad"anta:e J1osition at court, hereditary 1resti:e, in$#uentia#

$riendsK he #abors in "ain $or years $or 1osition in the se#$ conscious s1here, and a$ter :ettin: it cannot ho#d it. Buddha, 2esus, .au#, ,as Casas, -e1es, Behmen and 6hitman 4ere 4ise9 0hey sa4 that the thin:s o$ the Cosmic ense 4ere enou:h, and they sim1#y 1ut by the thin:s o$ se#$ consciousness, but had they tried $or these the chances are they 4ou#d ha"e $ai#ed to obtain them. [193-3]Q B#ake, too, $ound the 4or#d o$ the Cosmic ense enou:h, and 4ise#y did not 4aste time and ener:y seekin: $or the so-ca##ed :oods and riches o$ the se#$-conscious #i$e. [193-5]Q 0hese men are inde1endent o$ education, and most o$ them--#ike B#ake himse#$--[1. 195] think it use#ess or 4orse. B#ake says o$ it9 B0here is no use in education9 & ho#d it to be 4ron:. &t is the :reat sin; it is eatin: o$ the tree o$ the kno4#ed:e o$ :ood and e"i#. 0his 4as the $au#t o$ .#ato. %e kne4 o$ nothin: but the "irtues and "ices, and :ood and e"i#. 0here is nothin: in a## that. !"erythin: is :ood in GodCs eyesB [1599 70]. 0his reminds us o$ 4hat %a4#ey said o$ Bacon9 B%e had not his kno4#ed:e $rom books, but $rom some :rounds 4ithin himse#$B [1E19 EH], and o$ 6hitmanCs B-ou sha## no #on:er $eed on the s1ectres in booksB [1959 50]. [1. 195] [QQ] &n the 1re$ace to B0he 2erusa#emB B#ake s1eaks o$ that com1osition as 1a"in: been BdictatedB to him, and other ex1ressions o$ his 1ro"e that he re:arded it rather as a re"e#ation o$ 4hich he 4as the scribe than as the 1roduct o$ his o4n in"entin: and $ashionin: brain. B#ake considered it Bthe :randest 1oem that this 4or#d contains;B addin:, B& may 1raise it, since & dare not 1retend to be any other than the secretary--the authors are in eternity.B &n an ear#ier #etter JA1ri# 3Fth, 1705K he had said9 B& ha"e 4ritten this 1oem $rom immediate dictation, t4e#"e or sometimes t4enty or thirty #ines at a time, 4ithout 1remeditation, and e"en a:ainst my 4i##B [1599E1]. [QQ] B#ake had a menta# intuition, ins1iration, or re"e#ation--ca## it 4hat 4e 4i##; it 4as as rea# to his s1iritua# eye as a materia# obLect cou#d be to his bodi#y eye; and no doubt his bodi#y eye, the eye o$ a desi:ner or 1ainter 4ith a :reat :i$t o$ in"ention and com1osition, 4as $ar more than norma##y ready at $o##o4in: the dictate o$ the s1iritua# eye, and seein:, 4ith an a#most instantaneous#y creati"e and $ashionin: act, the "isua# semb#ance o$ a "isionary essence [159983]. [QQ] %is un4or#d#iness, extreme as it 4as, did not de:enerate into ine1titude. %e a11rehended the re>uirements o$ 1ractica# #i$e, 4as 1re1ared to meet them in a reso#ute and di#i:ent s1irit $rom day to day, and cou#d on occasions dis1#ay a $u## share o$ sa:acity. %e 4as o$ #o$ty and inde1endent s1irit, not carin: to re$ute any odd stories that 4ere current re:ardin: his conduct or demeanor, neither 1aradin: nor concea#in: his 1o"erty, and se#dom acce1tin: any sort o$ aid $or 4hich he cou#d not and did not su11#y a $u## e>ui"a#ent [159989]. [195-1]Q 0his is the dec#aration o$ each 1ossessor o$ the Cosmic ense. &t is not &, the "isib#e man 4ho s1eaks, but Jas 2esus saysK BAs the *ather hath said unto me so & s1eakB [1E9 139 F0]; or as .au# 4rites9 B& 4i## not dare to s1eak o$ any thin:s sa"e those 4hich Christ 4rou:ht throu:h meB [189 1F917]. B,oose the sto1 $rom your throatB [1959 53] says 6hitman to the Cosmic ense. And so uni"ersa##y. [195-3]Q B+ & am sure,B says 6hitman, Bthey rea##y came $rom 0hee--the ur:e, the ardor, the 1otent, $e#t, interior, command, a messa:e $rom the hea"ensB [1959 53E]. B0he nob#e truths,B Gautama said, CC4ere not amon: the doctrines banded do4n, but there arose 4ithin him the eye to 1ercei"e themB [1F99 1F0]. [195-5]Q !ach 4ord o$ this 1assa:e is strict#y true o$ 6hitman, and a##o4in: $or di$$erence o$ manners and customs in other times and countries, the 1ara:ra1h cou#d be read into the #i$e o$ any

one o$ the men discussed in this book. [1. 19E] %e kno4s that 4hat he does is not in$erior to the :randest anti>ues. u1erior it cannot be, $or human 1o4er cannot :o beyond either 4hat he does or 4hat they ha"e done. &t is the :i$t o$ God, it is ins1iration and "ision [1599H3].[QQ] &t must be a##o4ed that in many instances B#ake s1oke o$ himse#$ 4ith measure#ess and rather 1ro"okin: se#$-a11#ause. 0his is in truth one cons1icuous outcome o$ that "ery sim1#icity o$ character o$ 4hich & ha"e Lust s1oken; e:otism it is, but not 4or#d#y, se#$-seekin: [1599 H1].[QQ] 0hat he 4as on the 4ho#e and in the best sense ha11y is[QQ], considerin: a## his tria#s and crosses, one o$ the "ery hi:hest e"idences in his 1raise. B&$ asked,B 4rites Mr. .a#mer, B4hether & e"er kne4 amon: the inte##ectua# a ha11y man, B#ake 4ou#d be the on#y one 4ho 4ou#d immediate#y occur to me.B Aisionary and idea# as1irations o$ the intensest kind; the ima:inati"e #i$e 4ho##y 1redominatin: o"er the cor1orea# and mundane #i$e, and a#most s4a##o4in: it u1; and a chi#d-#ike sim1#icity o$ 1ersona# character, $ree $rom se#$-interest, and i:norant or care#ess o$ any 1o#icy o$ se#$-contro#, thou:h habitua##y :uided and re:u#ated by nob#e emotions and a reso#ute #oya#ty to duty--these are the main #ines 4hich 4e trace throu:hout the entire career o$ B#ake, in his #i$e and death, in his 4ritin:s and his art. 0his it is 4hich makes him so 1ecu#iar#y #o"ab#e and admirab#e as a man, and in"ests his 4orks, es1ecia##y his 1oems, 4ith so de#i:ht$u# a charm. 6e $ee# that he is tru#y Bo$ the kin:dom o$ hea"enB9 abo"e the $irmament, his sou# ho#ds con"erse 4ith archan:e#s; on the earth, he is as the #itt#e chi#d 4hom 2esus Bsat in the midst o$ themB [1599H0]. [QQ] 0he essence o$ B#akeCs $acu#ty, the 1o4er by 4hich he achie"ed his 4ork, 4as intuition9 this ho#ds :ood o$ his artistic 1roductions, and sti## more so o$ his 1oems. &ntuition rei:ns su1reme in them; and e"en the reader has to a11rehend them intuiti"e#y, or e#se to #ea"e them aside a#to:ether [1599HE]. Am1#e e"idence exists to satis$y us that B#ake had rea# conce1tions &n the meta1hysica# or su1ersensua# re:ions o$ thou:ht--conce1tions 4hich mi:ht ha"e been termed s1ecu#ations in other 1eo1#e, but in him rather intuitions; and that the B.ro1hetic BooksB embody these in some sort o$ 4ay cannot be dis1uted [1599 130]. [19E-1]Q B'i"ine am &,B says 6hitman, Binside and outB [1959 E9]. [19E-3]Q B& conned o#d times,B says 6hitman; B& sat studyin: at the $eet o$ the :reat masters, no4 i$ e#i:ib#e + that the :reat masters mi:ht return and study meB [1959 30]. [19E-5]Q %a11iness is one o$ the marks o$ the Cosmic ense. [19E-E]Q &t is too bad that these B.ro1hetic BooksB are not 1ub#ished. &t seems a#most certain that they embody Jbehind thick "ei#s, doubt#essK re"e#ations o$ extraordinary "a#ue--ne4s $rom Bthe kin:dom o$ hea"enB--$rom the better 4or#d--the 4or#d o$ the Cosmic ense. [1. 19F] As to his re#i:ious be#ie$,[QQ] it shou#d be understood that B#ake 4as a Christian in a certain 4ay, and a tru#y $er"ent Christian; but it 4as a 4ay o$ his o4n, exceedin:#y di$$erent $rom that o$ any o$ the churches. *or the #ast $orty years o$ his #i$e he ne"er entered a 1#ace o$ 4orshi1 [1599H8].

%e be#ie"ed--4ith a :reat 1ro$undity and ardor o$ $aith--in God; but he be#ie"ed a#so that men are :ods, or that co##ecti"e man is God. %e be#ie"ed in Christ; but exact#y 4hat he be#ie"ed him to be is a se1arate >uestion. B2esus Christ,B he said, con"ersin: 4ith Mr. Robinson, Bis the on#y God, and so am &, and so are youB [1599HH]. &n immorta#ity B#ake seems to ha"e be#ie"ed im1#icit#y,[QQ] and Jin some main essentia#sK 4ithout much de"iation $rom other 1eo1#eCs credence. 6hen he heard o$ *#axmanCs death J'ecember Hth, 1738K, he obser"es, B& cannot think o$ death as more than the :oin: out o$ one room into another.B &n one o$ his 4ritin:s he says9 B0he 4or#d o$ ima:ination is the 4or#d o$ eternity. &t is the di"ine bosom into 4hich 4e sha## a## :o a$ter the death o$ the "e:etated bodyB [1599H9]. B#ake had in a## 1robabi#ity read in his youth some o$ the mystica# or caba#istic 4riters[QQ]-.arace#sus, 2acob Bohme, Corne#ius A:ri11a; and there is a :ood dea# in his s1ecu#ations, in substance and tone, and sometimes in detai#, 4hich can be traced back to authors o$ this c#ass [1599 70]. [19F-1]Q B#akeCs re#i:ion--his attitude to4ard the Church--to4ard God--to4ard immorta#ity--is the characteristic attitude o$ the man 4ho has attained to Cosmic Consciousness--as sho4n in each #i$e and in a## the 4ritin:s o$ these men. [19F-3]Q%is attitude to4ard death is that o$ a## the i##uminati. %e does not be#ie"e in Banother #i$e.B %e does not think he 4i## be immorta#. %e has eterna# #i$e. [19F-5]Q o 4rites Geor:e *rederic .arsons about Ba#?ac [89 11]. 0horeau makes a simi#ar su::estion as to 6hitman [579 1E5], and :enera##y it is constant#y bein: hinted or intimated that some o$ these men ha"e been readin: others o$ them. 0his may o$ course sometimes ha11en, but, s1eakin: :enera##y, it does not, $or many o$ them are >uite i##iterate, and the studies o$ others, as, $or instance, Bacon, do not #ie in that direction. B#ake, Ba#?ac, -e1es, Behmen, 6hitman, Car1enter and the rest has each seen $or himse#$ that other 4or#d o$ 4hich he te##s us. /o one can te## o$ it at second hand, $or no one 4ho has not seen somethin: o$ it can concei"e it. B#akeCs death 4as as nob#e and characteristic as his #i$e. Gi#christ [9E9 580-1] :i"es us the $o##o4in: sim1#e and touchin: account o$ it9 B%is i##ness 4as not "io#ent, but a :radua# and :ent#e $ai#ure o$ 1hysica# 1o4ers 4hich no4ise a$$ected the mind. 0he s1eedy end 4as not $oreseen by his $riends. &t came on a unday, Au:ust 13, 173H, near#y three months be$ore com1#etion o$ his se"entieth year. C+n the day o$ his death,C 4rites mith, 4ho had his account $rom the 4ido4, Che com1osed and uttered son:s to his [1. 198] [1ara:ra1h continues] Maker so s4eet#y to the ear o$ his Catharine that 4hen she stood to hear him he, #ookin: u1on her most a$$ectionate#y, said9 BMy be#o"ed, they are not mine--no, they are not mine=B %e to#d her they 4ou#d not be 1arted; he shou#d a#4ays be about her to take care o$ her. 0o the 1ious son:s $o##o4ed, about six in the summer e"enin:, a ca#m and 1ain#ess 4ithdra4a# o$ breath; the exact moment a#most un1ercei"ed by his 4i$e, 4ho sat by his side. A humb#e $ema#e nei:hbor, her on#y other com1anion, said a$ter4ards9 B& ha"e been at the death, not o$ a man, but o$ a b#essed an:e#.BCB

&&.

&t remains to >uote certain dec#arations emanatin: $rom B#ake and 4hich seem to bear u1on the 1oint under consideration--"i?., u1on the >uestion, 6as B#ake a case o$ Cosmic Consciousness< 0he 4or#d o$ ima:ination is the 4or#d o$ eternity.[QQ] &t is the di"ine bosom into 4hich 4e sha## a## :o a$ter the death o$ the "e:etated body. 0his 4or#d o$ ima:ination is in$inite and eterna#, 4hereas the 4or#d o$ :eneration, o$ "e:etation, is $inite and tem1ora#. 0here exist in that eterna# 4or#d the 1ermanent rea#ities o$ e"erythin: 4hich 4e see re$#ected in this "e:etab#e :#ass o$ nature [9F9 185]. 6e are in a 4or#d o$ :eneration and death,[QQ] and this 4or#d 4e must cast o$$ i$ 4e 4ou#d be artists such as Ra1hae#, Michae# An:e#o and the ancient scu#1tors. &$ 4e do not cast o$$ this 4or#d 4e sha## be on#y Aenetian 1ainters, 4ho 4i## be cast o$$ and #ost $rom art [9F91H3]. 0he 1#ayer is a #iar 4hen he says9 An:e#s are ha11ier than men because they are better=[QQ] An:e#s are ha11ier than men and de"i#s because they are not a#4ays 1ryin: a$ter :ood and e"i# in one another and eatin: the tree o$ kno4#ed:e $or atanCs :rati$ication [9F91H8]. [198-1]Q B#akeCs name $or Cosmic Consciousness. 6ith this 1ara:ra1h com1are 6hitmanCs B& s4ear & think no4 that e"erythin: 4ithout exce1tion has an eterna# sou#= 0he trees ha"e rooted in the :round= 0he 4eeds o$ the sea ha"e= 0he anima#sB [1959 55H]. [198-3]Q 0he 4or#d o$ se#$ consciousness. Ba#?ac says9 J e#$ consciousK Bman Lud:es a## thin:s by his abstractions--:ood, e"i#, "irtue, crime. %is $ormu#as o$ ri:ht are his sca#es, and his Lustice is b#ind; the Lustice o$ God [i.e., o$ the Cosmic ense] sees--in that is e"erythin:B [F9 1E3]. [198-5]Q B ho4in: the best and di"idin: it $rom the 4orst a:e "exes a:e. )no4in: the 1er$ect $itness and e>uanimity o$ thin:s, 4hi#e they discuss & am si#entB [1959 51]. [1. 19H] 0he #ast Lud:ment is an o"er4he#min: o$ bad art and science [9F9 1H8].[QQ] ome 1eo1#e $#atter themse#"es that there 4i## be no #ast Lud:ment. . . .[QQ] & 4i## not $#atter them. !rror is created; truth is eterna#. !rror or creation 4i## be burned u1, and then, and not ti## then, truth or eternity 4i## a11ear. &t [error] is burned u1 the moment men cease to beho#d it. & assert $or myse#$ that & do not beho#d out4ard creation, and that to me it is hindrance and not action. B6hat=B it 4i## be >uestioned, B4hen the sun rises do you not see a round disc o$ $ire some4hat #ike a :uinea<B B+h, no, no= & see an innumerab#e com1any o$ the hea"en#y host cryin:9 C%o#y, ho#y, ho#y is the ,ord God A#mi:hty=CB & >uestion not my cor1orea# eye[QQ] any more than & 4ou#d >uestion a 4indo4 concernin: a si:ht. & #ook throu:h it and not 4ith it [9F9 1H8]. Beneath the $i:ures o$ Adam and !"e Jdescendin: the :enerati"e stream $rom thereK is the seat o$ the har#ot, named mystery [se#$ conscious #i$e], in the Re"e#ations. he JmysteryK is sei?ed by t4o bein:s J#i$e and deathK, each 4ith three heads; they re1resent "e:etati"e existence. As it is 4ritten in Re"e#ations, they stri1 her naked and burn her 4ith $ire [i.e., death stri1s her naked, and the 1assions o$ the se#$ conscious #i$e burn it as 4ith $ire]. &t re1resents the eterna# consum1tion o$ "e:etab#e #i$e and death [the #i$e and death o$ the mere#y se#$ conscious] 4ith its #usts. 0he 4reathed torches in their hands [in the hands o$ #i$e and death] re1resent eterna# $ire, 4hich is the $ire o$ :eneration or "e:etation; it is an eterna# consummation. 0hose 4ho are b#essed 4ith ima:inati"e "ision [Cosmic Consciousness][QQ] see this eterna# $ema#e [mystery--the se#$ conscious #i$e] and tremb#e at 4hat others $ear not; 4hi#e they des1ise and #au:h[QQ] at 4hat others $ear [9F9188].

[QQ]& am not ashamed, a$raid or a"erse to te## you 4hat ou:ht to be to#d--that & am under the direction o$ messen:ers $rom hea"en, dai#y and ni:ht#y. But [1. 197] the nature o$ such thin:s is not, as some su11ose, 4ithout troub#e or care [9F9 17F].[QQ] [19H-1]Q &.e., it is the ad"ent o$ uni"ersa# Cosmic Consciousness. B 1ecia#ism [the Cosmic ense] o1ens to man,B says Ba#?ac, Bhis true career; the in$inite da4ns u1on himB [F9 1EE]. B0he audit o$ nature, thou:h de#ayed, must be ans4ered, and her >uietus is to render theeB [Cosmic Consciousness] [1H89 138]. [19H-3]Q B#ake says his se#$ conscious $acu#ties are a hindrance to him, not a he#1. o Ba#?ac9 BBane$u#, it [se#$ consciousness] exem1ts man $rom enterin: the 1ath o$ s1ecia#ism [Cosmic Consciousness], 4hich #eads to the in$initeB [F9 1E3]. o the %indoo ex1erts teach and ha"e a#4ays tau:ht, that su11ression and e$$acement o$ many o$ the se#$ conscious $acu#ties are necessary conditions to i##umination [F89 188 et se>.]. [19H-5]Q o Car1enter asks Jkno4in: 4e## the ans4erK9 CC'oes there not exist in truth . . an inner i##umination . . . by 4hich 4e can u#timate#y see thin:s as they are, beho#din: a## creation . . . in its true bein: and order [FH997]. [19H-E]Q B0heir 4orm dieth not and the $ire is not >uenchedB [139 99 E7], said by 2esus o$ the se#$ conscious #i$e, 4hich Ja#soK is the he## o$ 'ante. [19H-F]Q o 6hitman9 B& #au:h at 4hat you ca## disso#ution.B [19H-8]Q B%e [my other se#$], nor that a$$ab#e, $ami#iar :host [the Cosmic ense] 4hich ni:ht#y :u##s him 4ith inte##i:enceB [1H89 78]. [1. 197] [197-1]Q BA messa:e $rom the %ea"ens 4his1erin: to me e"en in s#ee1B [1959 53E]. [1. 197]

&&&.

(MMAR-. a. B#ake seems to ha"e entered into Cosmic Consciousness 4hen a #itt#e more than thirty years o$ a:e. b. 0he 1resent editor does not kno4 anythin: o$ the occurrence o$ subLecti"e #i:ht in his case. c. 0he $act o$ :reat inte##ectua# i##umination seems c#ear. d. %is mora# e#e"ation 4as "ery marked. e. %e seems to ha"e had the sense o$ immorta#ity that be#on:s to Cosmic Consciousness. $. 1eci$ic detai#s o$ 1roo$ are in this case, as they must ine"itab#y o$ten be, #ar:e#y 4antin:, but a study o$ B#akeCs #i$e, 4ritin:s Jhe is not in a 1osition nor is he com1etent to Lud:e B#ake $rom his

dra4in:sK and death con"inces the 4riter that he 4as a :enuine and e"en 1robab#y a :reat case. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 13. %onore de Ba#?ac.

&. B+R/ 1H99; died 17F0. B.erha1s the :reatest name in the 1ost-Re"o#utionary #iterature o$ *ranceB [H79 50E]. And 4e## summed u1 by a sti## more recent 4riter, 6. .. 0rent [59 F88]9 B0he unex1ected,B he te##s us, Bsometimes ha11ens, as & disco"ered recent#y 4hen & $inished the $i$tieth "o#ume o$ M. Ca#mann ,e"yCs 1o1u#ar edition o$ the 4orks o$ Ba#?ac. & had thou:ht that the com1#etion o$ %oraceCs odes and hakes1eareCs [1. 199] 1#ays, and o$ the C+dyssey,C marked the three chie$ e1ochs in my o4n inte##ectua# #i$e, and that & mi:ht not #ike#y be so stirred, so s4e1t a4ay a:ain, by any book or by any author. But & had erred. Ba#?ac, 4hose no"e#s taken sin:#y had mo"ed me 1o4er$u##y, but had not o$ten s4e1t me a4ay, 4hom & had made a com1anion o$ $or years 4ithout $u##y com1rehendin:--this Ba#?ac, 4hen "ie4ed in the #i:ht o$ his tota# and stu1endous achie"ements, sudden#y stood out be$ore me in his $u## stature and mi:ht, as one o$ the $e4 :enuine 4or#d :eniuses that our race can 1oint to 4ith #e:itimate and unshakab#e 1ride. & had emer:ed $rom the CComedie %umaineC Lust as & had emer:ed $rom the %omeric 1oems and $rom the 1#ays o$ hakes1eare, $ee#in: that & had tra"ersed a 4or#d and been in the 1resence o$ a "eritab#e creator.B ti## another and e"en more recent 4riter may be >uoted to the same e$$ect. %. 0. .eck [137a9 3EF] sums u1 the resu#t o$ his studies as $o##o4s9 B0he 1#ace 4hich this :reat :enius must u#timate#y ho#d in #iterary history has not yet been de$inite#y sett#ed. *rench critics #ink his name 4ith that o$ hakes1eare, 4hi#e !n:#ish critics seem to think that a com1arison #ike this is "ery darin:. My o4n be#ie$ is that at the #ast his name 4i## be 1#aced hi:her sti## than hakes1eareCs, at the "ery a1ex o$ a 1yramid o$ #iterary $ame.B B earch as one may, there is no com1#ete #i$e o$ Ba#?ac. 0here are sti## un1ub#ished #etters and 1a1ers in the 1ossession o$ the Aicomte de 1oe#berch de ,o"enLou#, a com1atriot 4ho thorou:h#y understood him; but addin: these to a## that has been 4ritten, it is sti## doubt$u# i$ the rea# man 4i## be $ound behind them. !x1ansi"e at times, yet he 4ithdre4 $rom the kno4#ed:e o$ others. 0here are 1eriods in his #i$e 4hen he disa11ears, #ies concea#ed $rom si:ht, and each must inter1ret $or himse#$ the secret that made his 1o4er and insures his $ame.B Ba#?ac 1ut the $o##o4in: 4ords into the mouth o$ 'ante, 4ho he te##s us 4as a B 1ecia#ist.B Ba#?ac

4as himse#$ a B 1ecia#ist.B 0he 4ords 4i## there$ore a11#y as 4e## to him as to 'ante9 BAnd so that 1oor #ad thinks himse#$ an an:e# exi#ed $rom hea"en 6ho amon: us has the ri:ht to undecei"e him< &s it &< & 4ho [1. 300] am so o$ten #i$ted abo"e this earth by ma:ic 1o4er; & 4ho be#on: to God; & 4ho am to myse#$ a mystery< %a"e & not seen the most beauti$u# o$ a## an:e#s [the Cosmic ense] #i"in: on this base earth< &s the #ad either more or #ess beside himse#$ than & am< %as he taken a bo#der ste1 into $aith< %e be#ie"es; his be#ie$ 4i## doubt#ess #ead him into some #uminous 1ath #ike that in 4hich & 4a#kB [99 385]. 0hat Ba#?ac stood a1art $rom and on a hi:her 1#ane than ordinary men 4as di"ined durin: his #i$e and has been 1ercei"ed by thousands since his death. 0aine, :ro1in: a$ter an ex1#anation o$ the ob"ious $act, says9 B%is instrument 4as intuition, that dan:erous and su1erior $acu#ty by 4hich man ima:ines or disco"ers in an iso#ated $act a## the 1ossibi#ities o$ 4hich it is ca1ab#e; a kind o$ second si:ht 1ro1er to 1ro1hets and somnambu#es, 4ho sometimes $ind the true, 4ho o$ten $ind the $a#se, and 4ho common#y attain on#y "erisimi#itudeB [89 13]. G. *. .arsons, in his introduction to B,ouis ,ambert,B comes nearer it 4hen he asks9 B6hether the condition [o$ chronic ecstasy, in 4hich the 1atient--i.e., ,ouis ,ambert--rea##y Ba#?ac himse#$-seems 4ithdra4n] may not be the conse>uence o$ an i##umination so much hi:her than that "ouchsa$ed mankind at #ar:e as to transcend ex1ression--to se1arate the reci1ient $rom inte##ectua# contact 4ith his $e##o4s by re"ea#in: to his inner sense untrans#atab#e thin:sB [89 11]. 0his #ast seems to be the sim1#e truth, Ba#?ac, "ery c#ear#y, ha"in: been a 4e## marked case o$ Cosmic Consciousness. 0he e"idence that he 4as so resides J1K in the $act o$ his #i$e as obser"ed by others, and J3K in his o4n re"e#ations as to his inner se#$. 0he $irst series o$ $acts may be :athered $rom his bio:ra1hy, com1i#ed by ). .. 6orme#ey, #ar:e#y $rom memoirs 4ritten by Ba#?acCs sister ,aure--Madame ur"i##e; the second $rom Ba#?acCs o4n 4ritin:s, and chie$#y $rom B,ouis ,ambertB and B era1hita.B And $irst as to his outer #i$e as re"ea#in: the inner9 Miss 6. says9 BA com1#ete #i$e o$ Ba#?ac cannot be 4ritten at the 1resent time and 1ossib#y ne"er can be. /ear#y the 4ho#e o$ 4hat he 4as to himse#$, 4hat his o4n bein: 4as, 4hat 4ere the [1. 301] in$#uences that mo#ded it, ho4 that eye that sa4 the mani$o#d #i"es o$ others sa4 his o4n #i$e, ho4 that sou# 4hich cro4ned its earth#y 4ork 4ith a "ision o$ the #i"in: 4ord 4as nurtured--4hat that sou# 4as, in short, has been concea#ed $rom si:htB [E9 1]. B&n a## estimates o$ Ba#?acCs nature attention must be 1aid to the $act that he 4as eminent#y sound and hea#thy in mind and body. 0hou:h his s1irit rose to re:ions that cou#d be reached on#y by intuition, and ruminated o"er 1rob#ems the study o$ 4hich 4e associate 4ith $ra:i#ity o$ body and a#oo$ness $rom thin:s o$ #i$e, he 4as at the same time, and >uite as thorou:h#y, a man 4ith human instincts, #o"in: #i$e and enLoyin: it. &n this #ies, no doubt, one o$ the secrets o$ his 1o4er. &t 4as a 1art o$ the manysidedness o$ his :enius; it enab#ed him to actua##y #i"e and ha"e his bein: in the men and 4omen 4hom he e"oked $rom the de1ths and hei:hts o$ human nature. %is tem1erament 4as, abo"e a## thin:s, :enia# and his humor :ay; no 1ressure o$ 4or#d#y anxiety and debt, no crushin: toi#, no hidden :rie$, 4ith 4hich the man, #ike the chi#d in his ce##, 4as ac>uainted, cou#d destroy that hea#thy cheer$u#ness or 1re"ent the rebound into hearty or e"en Lo"ia# :aiety. CRobustC is the 4ord that seems to suit him on the materia# side o$ his nature, a11#yin: e"en to his menta# 1rocesses. %e 4as :i$ted 4ith a stron: common sense, 4hich :uided his Lud:ment on men and circumstancesB [E9 F7-9].

6hi#e sti## "ery youn: Ba#?ac decided to be a 4riter. &t seems that he $e#t, e"en as a boy, that he 4as destined to do somethin: :reat in that #ine, and he com1osed at schoo#, amon: other thin:s, a treatise on the 4i## and an e1ic 1oem. ,ater he 4rote at .aris, in the course o$ ten years, most#y o"er the 1seudonym o$ B%orace de aint Aubin,B some $orty "o#umes, said to be a#most entire#y "a#ue#ess. A :ood authority [1089 7H] sums u1 this e1isode in Ba#?acCs history as $o##o4s9 BBe$ore he 4as thirty years o#d he had 1ub#ished, under a "ariety o$ 1seudonyms, some t4enty #on: no"e#s, "eritab#e Grub treet 1roductions, 4ritten in sordid .aris attics, in 1o"erty, in 1er$ect obscurity. e"era# o$ these Boeu"res de LeunesseB ha"e #ate#y been re1ub#ished, but the best o$ them are unreadab#e. /o 4riter e"er ser"ed harder a11renticeshi1 [1. 303] to his art, or #in:ered more ho1e#ess#y at the base o$ the #adder o$ $ame.B 0hen, at the a:e o$ thirty, his :enius be:an to da4n in B,es ChouansB and B.hysio#o:ie du Marria:e.B %e must ha"e entered Cosmic Consciousness about the ear#y 1art o$ 1751, 4hen thirtyt4o years o$ a:e, since B,ouis ,ambertB J4hich 4as undoubted#y concei"ed immediate#y a$ter i##uminationK 4as 4ritten in 1753. By 1755, 4hen he 4as thirty-$our years o$ a:e, he had entered into $u## 1ossession o$ his true #i$e, a 1resentiment o$ 4hich had dominated him $rom ear#y boyhood. Madame ur"i##e says9 B&t 4as not unti# 1755, about the time o$ the 1ub#ication o$ the BMedecin de Cam1a:ne,B that he $irst thou:ht o$ co##ectin: a## his 1ersona:es to:ether and $ormin: a com1#ete society. 0he day 4hen this idea burst u1on his mind 4as a :#orious day $or him. %e started $rom the Rue Cassini, 4here he had taken u1 his abode a$ter #ea"in: the Rue de 0ournon, and rushed to the $aubour: .oissonniere, 4here & 4as then #i"in:. BCMake your bo4 to me,C he said to us, Loyous#y; C& am on the hi:hroad to become a :enius=C B%e then un$o#ded his 1#an, 4hich $ri:htened him a #itt#e, $or no matter ho4 "ast his brain mi:ht be, it needed time to 4ork out a scheme #ike that. BC%o4 :#orious it 4i## be i$ & succeed,C he said, 4a#kin: u1 and do4n the room. %e cou#d not kee1 sti##; Loy radiated $rom e"ery $eature. C&C## 4i##in:#y #et them ca## me a maker o$ ta#es, a## the 4hi#e that & am cuttin: stones $or my edi$ice. & :#oat in ad"ance o"er the astonishment o$ those nearsi:hted creatures as they see it riseCB [E9 75]. &t seems #ike#y, Lud:in: $rom Madame ur"i##eCs re1ort, that Ba#?ac 4as either in the state o$ Cosmic Consciousness durin: this "isit to her, or had recent#y been so. A 4riter a#ready >uoted [10897H] describes, no doubt correct#y, in the $o##o4in: 4ords, 4hat Ba#?acCs scheme no4 4as, and it is 4orth notin: that to a## intents and 1ur1oses it 4as the same [1. 305] as that concei"ed and attem1ted Jeach $or his o4n 4or#dK by 'ante, B hakes1eareB and 6hitman9 BBa#?ac 1ro1osed to himse#$ to i##ustrate by a ta#e or a :rou1 o$ ta#es e"ery 1hase o$ *rench #i$e and manners durin: the $irst ha#$ o$ the nineteenth century. 0o be co#ossa##y and exhausti"e#y com1#ete-com1#ete not on#y in the :enera#s but in the 1articu#ars--to touch u1on e"ery sa#ient 1oint, to i##uminate e"ery ty1ica# $eature, to re1roduce e"ery sentiment, e"ery idea, e"ery 1erson, e"ery

1#ace, e"ery obLect, that has 1#ayed a 1art, ho4e"er minute, ho4e"er obscure, in the #i$e o$ the *rench 1eo1#e.B %ere is a descri1tion o$ him in the ear#y thirties by ,amartine9 Ba#?ac 4as standin: be$ore the $ire1#ace o$ that dear room 4here & ha"e seen so many remarkab#e men and 4omen come and :o. %e 4as not ta##, thou:h the #i:ht on his $ace and the mobi#ity o$ his $i:ure 1re"ented me $rom noticin: his stature. %is body s4ayed 4ith his thou:ht; there seemed at times to be a s1ace bet4een him and the $#oor; occasiona##y he stoo1ed as thou:h to :ather an idea at his $eet, and then he rose on them to $o##o4 the $#i:ht o$ his thou:ht abo"e him. At the moment o$ my entrance he 4as carried a4ay by the subLect o$ a con"ersation then :oin: on 4ith Monsieur and Madame de Girardin, and on#y interru1ted himse#$ $or a moment to :i"e me a keen, ra1id, :racious #ook o$ extreme kindness. %e 4as stout, so#id, s>uare at the base and across the shou#ders. 0he neck, chest, body and thi:hs 4ere 1o4er$u#, 4ith somethin: o$ MirabeauCs am1#itude, but 4ithout hea"iness. %is sou# 4as a11arent, and seemed to carry e"erythin: #i:ht#y, :ai#y, #ike a su11#e co"erin:, not in the #east #ike a burden. %is si?e seemed to :i"e him 1o4er, not to de1ri"e him o$ it. %is short arms :esticu#ated easi#y; he ta#ked as an orator s1eaks. %is "oice resounded 4ith the some4hat "ehement ener:y o$ his #un:s, but it had neither rou:hness nor sarcasm nor an:er in it; his #e:s, on 4hich he rather s4ayed himse#$, bore the torso easi#y; his hands, 4hich 4ere #ar:e and 1#um1, ex1ressed his thou:ht as he 4a"ed them. uch 4as the out4ard man in that robust $rame. But in 1resence o$ the $ace it 4as di$$icu#t to think o$ the structure. 0hat s1eakin: $ace, $rom 4hich it 4as not easy to remo"e oneCs eye, charmed and $ascinated you; his hair 4as 4orn in thick masses; his b#ack eyes 1ierced you #ike darts di11ed in kind#iness; they entered con$idin:#y into yours #ike $riends. %is cheeks 4ere $u## and ruddy; the nose 4e## mode#ed, thou:h rather #on:; the #i1s $ine#y out#ined, but $u## and raised at the corners; the teeth irre:u#ar and notched. %is head 4as a1t to #ean to one side, and then, 4hen the ta#k excited him, it 4as #i$ted >uick#y 4ith an heroic sort o$ 1ride. But the dominant ex1ression o$ his $ace, :reater than e"en that o$ inte##ect, 4as the mani$estation o$ :oodness and kindheartedness. %e 4on your mind [1. 30E] 4hen he s1oke, but he 4on your heart 4hen he 4as si#ent. /o $ee#in: o$ en"y or hatred cou#d ha"e been ex1ressed by that $ace; it 4as im1ossib#e that it shou#d seem other4ise than kind. But the kindness 4as not that o$ indi$$erence; it 4as #o"in: kindness, conscious o$ its meanin: and conscious o$ others; it ins1ired :ratitude and $rankness, and de$ied a## those 4ho kne4 him not to #o"e him. A chi#d#ike merriment 4as in his as1ect; here 4as a sou# at 1#ay; he had dro11ed his 1en to be ha11y amon: $riends, and it 4as im1ossib#e not to be Loyous 4here he 4as [E91359F]. &t has been said o$ Ba#?ac9 B%e 4as an i##umination thro4n u1on #i$e.B %e 4as an i##ustration o$ his o4n dictum9 BA## 4e are is in the sou#B JBnous ne sommes >ue 1ar #CaineBK, and a >uestion o$ his to a $riend touches c#ose#y u1on the thesis o$ this "o#ume9 Are you certain [he said] that your sou# has had its $u## de"e#o1ment< 'o you breathe in air throu:h e"ery 1ore o$ it< 'o your eyes see a## they can see [E9138].[QQ] [30E-1]Q0his reca##s 6hitman Cs9 CC0he eyesi:ht has another eyesi:ht, and the hearin: another hearin:, and the "oice another "oiceB [1959 5E3].

A :#ance at a $e4 o$ his #etters to an intimate $riend at the 1eriod 4i## thro4 #i:ht on our 1resent in>uiry9 BAu:ust, 1755. 0he CMedecin de Cam1a:neC 4i## reach you next 4eek. &t has cost me ten times the 4ork that C,ouis ,ambertC did. 0here is not a sentence, not an idea, 4hich has not been "ie4ed and re"ie4ed, read and reread, and corrected; the #abor 4as $ri:ht$u#. & may no4 die in 1eace. & ha"e done a :reat 4ork $or my country. 0o my mind it is better to ha"e 4ritten this book than to ha"e made #a4s and to ha"e 4on batt#es. &t is the :os1e# in actionB [E9 1E5]. B+ctober, 1755. 'o you kno4 ho4 the CMedecinC has been recei"ed< By a torrent o$ insu#ts. 0he three ne4s1a1ers o$ my o4n 1arty 4hich ha"e s1oken o$ it ha"e done so 4ith the utmost contem1t $or the 4ork and its authorB [E9 1E5]. B'ecember, 175F. /e"er has the torrent 4hich bears me on4ard been so ra1id; no more terrib#y maLestic 4ork has e"er com1e##ed the human brain. & :o to my toi# as a :amb#er to cards. & s#ee1 on#y $i"e hours and 4ork ei:hteen; & sha## end by ki##in: myse#$B [E9 1EF]. [1. 30F] ,ike a## men o$ his c#ass--i.e., #ike a## men :#ori$ied by the di"ine s1ark 4hich is the subLect o$ this 1oor "o#ume--Ba#?ac 4as :reat#y #o"ed by those 4ho 4ere brou:ht in contact 4ith him. %is ser"ants #o"ed him. Rose, the cook, a true cordon b#eu J4e ca##ed her ,a Grande /anonK, used to :o into des1air 4hen her master, in his 4orkin: months, ne:#ected her dainty dishes. & ha"e seen her come into his room on ti1toe, brin:in: a de#icious consomme, and tremb#in: 4ith ea:erness to see him drink it. Ba#?ac 4ou#d catch si:ht o$ her; 1erha1s the $umes o$ the sou1 4ou#d reach his o#$actories; then he 4ou#d toss back his mane o$ hair 4ith an im1atient Lerk o$ his head, and exc#aim in his rou:hest and most sur#y "oice9 BRose, :o a4ay; & donCt 4ant anythin:; #et me a#one=B BBut mossieu 4i## ruin his hea#th i$ he :oes on in this 4ay; mossieu 4i## $a## i##=B B/o, no= ,et me a#one, & say=B in a thunderin: "oice. B& donCt 4ant anythin:; you 4orry me; :o a4ay=B 0hen the :ood sou# 4ou#d turn to :o s#o4#y, "ery s#o4#y, mutterin:9 B0o take such 1ains to 1#ease mossieu= and such a sou1--ho4 :ood it sme##s= 6hy shou#d mossieu kee1 me in his ser"ice i$ he doesnCt 4ant 4hat & do $or him<B 0his 4as too much $or Ba#?ac. %e ca##ed her back, drank the sou1 at a :u#1 and said in his kindest "oice, as she 4ent o$$ radiant to her kitchen9 B/o4, Rose, donCt #et this ha11en a:ain=B 6hen his microsco1ic :room, a 1oor #itt#e or1han 4hom he ca##ed Gain de mi#, died, Ba#?ac took extreme care o$ him, and ne"er $ai#ed to :o and see him dai#y durin: his i##ness. -es, God had :i"en my :reat 4riter a heart o$ :o#d; and those 4ho rea##y kne4 him adored him. %e 1ossessed the art o$ makin: others #o"e him to such a de:ree that in his 1resence they $or:ot any rea# or $ancied com1#aint a:ainst him, and on#y remembered the a$$ection they bore him [E9 183-5]. &t has been said9 B*e4 4riters ha"e been :reater than Ba#?ac in the exhibition o$ the mora# >ua#ities.B But says Goethe9 B6enn ihr nicht $u##t ihr 6erdetCs nicht erLa:en.B &$ a man is destitute o$ a :i"en $acu#ty it is use#ess $or him to attem1t to describe it. %o4 is it that, as %u:o says, BA :enius is an accursed man<B 0hat the men ha"in: the :reatest >ua#ities are 1recise#y those men 4ho are accredited 4ith the absence o$ these< And, to come back to Ba#?ac, 4hy shou#d it be doubted that this man--4ho :a"e e"ery 1roo$ o$ mora# :reatness--4as :reat by his mora# as 4e## as his inte##ectua# >ua#ities< im1#y because it is easier to misunderstand than to understand men o$ his c#ass, and because 4hen 4e do not understand 4e inc#ine to in$er the 4orst rather than the best. [1. 308]

0he $act is, as has been said9 BBa#?ac is a mora#ist, the :reatest mora#ist o$ the nineteenth century, one 4ho does not 1reach but sho4s the truthB [E9 1H7]. o Bacon, a#thou:h in his 1rose 4orks he may be said to 1reach, yet these 4orks 4ere intended as mere#y introductory to others 4hich 4ere to sho4 the truth. &n the B.#anB o$ his #i$e 4ork, the B&nstauratio Ma:na,B he di"ides this #ast into six 1arts9 J&K 0he di"ision o$ the sciences, re1resented by the B'e Au:mentisB; J&&K B0he /e4 +r:anonB; J&&&K B0he .henomena o$ the (ni"erse,B re1resented by his natura# history books; J&AK B0he ,adder o$ the &nte##ect,B re1resented by the BComediesB; JAK B0he *orerunners,B re1resented by the B%istories,B and JA&K B0he /e4 .hi#oso1hy,B re1resented by the B0ra:edies.B 1eakin: no4 [5E9 F1] o$ &A Jthe BComediesBK, and describin: the aim o$ that 1art, he says that this does not consist o$ 1rece1ts and ru#es J$or, he says, & ha"e :i"en 1#enty o$ these in the B/o"um +r:anumBK, but o$ actua# Bty1es and mode#sB by 4hich those thin:s 4hich are to be tau:ht are Bset as it 4ere be$ore the eyes.B 0hen o$ A& Jthe B0ra:ediesBK he says that this 1art consists not in Bmere $e#icity o$ s1ecu#ation,B but that it 1resents Jas 4e kno4 it doesK Bthe rea# business and $ortunes o$ the human race.B B*or God $orbid,B he continues, Bthat 4e shou#d :i"e out a dream o$ our o4n ima:ination $or a 1attern o$ the 4or#d; rather may he :racious#y :rant to us to 4rite an a1oca#y1se or true "ision o$ the $ootste1s o$ the Creator im1rinted on his creatures.B /either did 2esus, nor 6hitman, nor any o$ these men, 1reach, but they a## sho4ed the truth, each in his o4n 4ay, in his #i$e and in his s1oken or 4ritten 4ord. Another trait that seems common to these men--absor1tion in their o4n time--has been noted o$ Ba#?ac. 0heo1hi#e Gautier d4e##s at #en:th on 4hat he ca##s the abso#ute modernity o$ Ba#?acCs :enius. BBa#?ac o4es nothin:,B he says, Bto anti>uity. *or him there are neither Greeks nor Romans, nor any trace in the com1osition o$ his ta#ent o$ %omer, or Air:i#, or %orace--no one 4as e"er #ess c#assicB [E9 1H0]. B+ne mi:ht su11ose that his $ee#in:s 4ou#d ha"e been hurt [1. 30H] 4hen he $ound the 4ay barred a:ainst his entrance to the Academy. But he beha"ed 4ith di:nity and 4ithdre4 his name 4hen $ai#ure seemed 1robab#e. C0he matter does not stir my $ee#in:s "ery much,C he said; Csome 1ersons think not at a##, but they are mistaken. &$ & do :et there, so much the better; i$ & do not, no matterCB [E9 190]. Geor:e and bears 4itness o$ him as $o##o4s9 B%e searched $or treasures and $ound none but those he bore 4ithin him--his inte##ect, his s1irit o$ obser"ation, his mar"e##ous ca1acity, his stren:th, his :aiety, his :oodness o$ heart--in a 4ord, his :enius.B B ober in a## res1ects, his mora#s 4ere 1ure; he dreaded excesses as the death o$ ta#ent; he cherished 4omen by his heart or his head, and his #i$e $rom ear#y youth 4as that o$ an anchoriteB [E9 301]. B%e has seen a## and said a##, com1rehended a## and di"ined a##--ho4, then, can he be immora#< . . . BBa#?ac has been re1roached $or ha"in: no 1rinci1#es because he has, as & think, no 1ositi"e con"ictions on >uestions o$ $act in re#i:ion, art, 1o#itics or e"en #o"eB [E9 305].

0his is a hi:h#y si:ni$icant statement. !"ery one o$ these 1eo1#e has been Lud:ed in the same 4ay by contem1oraries. 6hy< Because they ha"e no o1inions or 1rinci1#es in the sense in 4hich their nei:hbors ha"e them. 0he thin:s that seem "ita# to those about them seem to them o$ no im1ort. And the thin:s that are o$ "a#ue to them are out o$ si:ht o$ the rest. %ere is GautierCs e"idence as to the kind o$ man he 4as Jit ou:ht to be >uoted in $u##, but that is im1ossib#e in this 1#aceK9 6hen & sa4 Ba#?ac $or the $irst time he 4as about thirty-six, and his 1ersona#ity 4as one o$ those that are ne"er $or:otten. &n his 1resence hakes1eareCs 4ords came to my memory--be$ore him Bnature mi:ht stand u1 and say to a## the 4or#d9 0his 4as a man.B %e 4ore the monkCs habit o$ 4hite $#anne# or cashmere, in 4hich, some time #ater, he made ,ouis Bou#an:er 1aint him. 6hat $ancy had #ed him to choose, in 1re$erence to a## other costumes, this 1articu#ar one, 4hich he a#4ays 4ore, & do not kno4. .erha1s it symbo#i?ed to his eyes the c#oistra# #i$e to 4hich his 4ork condemned him; and, [1. 307] benedictine o$ romance, he 4ore the robe. %o4e"er that may be, it became him 4onder$u##y. %e boasted, .sho4in: me his s1ot#ess s#ee"es, that he ne"er dro11ed the #east s1ot o$ ink u1on it; B$or,B he added, Ba true #iterary man ou:ht to be c#ean at his 4ork.B 0hen, a$ter describin: other $eatures, Gautier :oes on9 As to his eyes, there 4ere ne"er any #ike them; they had a #i$e, a #i:ht, an inconcei"ab#e ma:netism; the 4hites o$ the eyeba##s 4as 1ure, #im1id, 4ith a b#uish tin:e, #ike that o$ an in$ant or a "ir:in, enc#osin: t4o b#ack diamonds, dashed at moments 4ith :o#d re$#ections--eyes to make an ea:#e dro1 his #ids--eyes to read throu:h 4a##s and into bosoms or to terri$y a $urious 4i#d beast--the eyes o$ a so"erei:n, a seer, a subLu:ator. 0he habitua# ex1ression o$ the $ace 4as that o$ 1uissant hi#arity, o$ Rabe#aisian and monacha# Loy. tran:e as it may seem to say so in the nineteenth century, Ba#?ac 4as a seer. %is 1o4er as an obser"er, his discernment as a 1hysio#o:ist, his :enius as a 4riter, do not su$$icient#y account $or the in$inite "ariety o$ the t4o or three thousand ty1es 4hich 1#ay a ro#e more or #ess im1ortant in his human comedy. %e did not co1y them9 he #i"ed them idea##y. %e 4ore their c#othes, contracted their habits, mo"ed in their surroundin:s, 4as themse#"es, durin: the necessary time [E930E-7]. As another man o$ the same c#ass says o$ himse#$9 B& am a $ree com1anion.B BMy "oice is the 4i$eCs "oice.B B& am the hounded s#a"e.B B& am an o#d Arti##erist.B B& am the mashed $ireman.B B&t is & #et out in the mornin: and barred at ni:ht.B B/ot a youn:ster is taken $or #arceny but & :o u1, too, and am tried and sentenced.B B/ot a cho#era 1atient #ies at the #ast :as1 but & a#so #ie at the #ast :as1. My $ace is ash co#ored, my sine4s :nar#, a4ay $rom me 1eo1#e retreat.B BAskers embody themse#"es in me and & am embodied in them. & 1roLect my hat, sit shame$aced and be:.B Gautier :oes on9 And yet Ba#?ac, immense in brain, 1enetratin: 1hysio#o:ist, 1ro$ound obser"er, intuiti"e s1irit, did not 1ossess the #iterary :i$t. &n him ya4ned an abyss bet4een thou:ht and $orm [E9 309]. %ere is a curious thin:. %o4 is it that these men 4ho $orm the mind o$ the race can se#dom or ne"er Jat #east accordin: to their contem1orariesK 4rite their o4n #an:ua:e decent#y Accordin: to Renan Jand he does not seem to be contradictedK .au#Cs

[1. 309] sty#e 4as about as bad as 1ossib#e JBsans charme; #a $orme, en est a1re est 1res"ue touLour denuee de :raceBK [1E59 F87]. Mohammed can hard#y be said to ha"e 4ritten, and in his day and country there 4as no reco:ni?ed standard 4ith 4hich to com1are his #an:ua:e. 0he author o$ the B hakes1eareB drama 4as $or #on: ranked as a 4riter be#o4 the meanest 1am1h#eteer. And do4n to the 1resent moment scarce#y a man has de$ended 6a#t 6hitman $rom the 1ure#y #iterary 1oint o$ "ie4, 4hi#e thousands ha"e utter#y condemned him. But the 4ritin:s o$ .au# dominate 4ho#e continents. MohammedCs utterances ho#d in s1iritua# subLection t4o hundred mi##ions o$ 1eo1#e. 0he author o$ B%am#etB has been ca##ed, and ri:ht#y ca##ed, B0he ,ord o$ Ci"i#i?ation.B And 6a#t 6hitmanCs 4i## 1robab#y e"entua##y be seen to be the stron:est "oice o$ the nineteenth century. 0he seemin: anoma#y is 1erha1s easi#y ex1#ained. &n each :eneration there are certain men, 4ho are ne"er #ar:e in number, 4ho 1ossess the #iterary instinct, and there are a#so certain men 4ho are endo4ed 4ith Cosmic Consciousness, but there is no reason 4hate"er 4hy the t4o endo4ments shou#d unite. &$ they do so it is a mere accident. 0he man 4ith the #iterary instinct 4rites $or the sake o$ 4ritin:. %e $ee#s that he has the $acu#ty, and, #ookin: about $or a subLect, or $or one subLect a$ter another, he 4rites u1on it or them. 0he man endo4ed 4ith Cosmic Consciousness has a#most certain#y no #iterary instinct Jthe chance is mi##ions to one a:ainst itK, but he sees certain thin:s 4hich he $ee#s he must te##. %e sim1#y, 4ith mi:ht and main, does the best he can. 0he im1ortance o$ his messa:e causes him to be read. %is 1ersona#ity, as it becomes reco:ni?ed, causes e"erythin: in immediate connection 4ith him to be admired, and in the end he is 1erha1s he#d u1 as a mode# o$ sty#e. Madame ur"i##e continuin:, says9 B0he attacks a:ainst my brother increased rather than #essened; the critics, unab#e to re1eat the same thin:s $ore"er, chan:ed their batteries and accused him o$ immora#ity. 0hese accusations 4ere "ery inLurious to my brother; they :rie"ed him dee1#y, and sometimes they disheartened [1. 310] himB [E9 3E3]. 0he o#d, o#d story, but ne"er 4orn out, ne"er threadbare, a#4ays as ready $or ser"ice, as $resh and, a#as= as $ata# as e"er. 0he $ore:oin: $e4 brie$ extracts su::est the kind o$ man Ba#?ac 4as as seen $rom the outside. &t is c#ear $rom them, to any one in a 1osition to Lud:e, that he 4as such a 1erson as mi:ht "ery 1robab#y be so endo4ed, and it on#y remains to sho4 $rom his o4n 4ords--4ords that cou#d not other4ise ha"e been 4ritten--that he 4as rea##y one o$ the i##uminati--a man 1ossessin: the rare and s1#endid $acu#ty ca##ed Cosmic Consciousness. And $irst a $e4 short extracts, 4ritten by Ba#?ac o$ himse#$, and 4hich :i"e us :#im1ses o$ the inner man be$ore the oncomin: o$ the Cosmic ense. &t 4i## be noticed that he, #ike a## men o$ the c#ass to 4hich he be#on:s, 4as re#i:ious, thou:h not >uite in the orthodox 4ay; these men se#dom adhere to a church. A Bs1ecia#istB may $ound a re#i:ion; he se#dom be#on:s to one. B 1ecia#istsB are $or re#i:ion, not $or a re#i:ion. o Ba#?ac te##s us o$ himse#$, under the name o$ B,ouis ,ambert9B

0hou:h natura##y re#i:ious, he did not share in the minute obser"ances o$ the Roman Church; his ideas 4ere more 1articu#ar#y in sym1athy 4ith those o$ t. 0heresa, *ene#on, se"era# o$ the $athers and a $e4 saints, 4ho 4ou#d be treated in our day as heretics or atheists. %e 4as unmo"ed durin: the church ser"ices. .rayer, 4ith him, 1roceeded $rom an im1u#se, a mo"ement, an e#e"ation o$ the s1irit, 4hich $o##o4ed no re:u#ar course; in a## thin:s he :a"e himse#$ u1 to nature, and 4ou#d neither 1ray nor think at sett#ed 1eriods [F9H5]. 0he #imit 4hich most brains attain 4as the 1oint o$ de1arture $rom 4hich his 4as one day to start in search o$ ne4 re:ions o$ inte##i:ence [F9H9]. ,ater he makes this remark about himse#$9 0he seed has s4e##ed and :erminated. .hi#oso1hers may re:ret the $o#ia:e, struck 4ith $rost ere it bur:eoned, but they sha## one day see the 1er$ect $#o4er b#oomin: in re:ions hi:her $ar than the hi:hest 1#aces o$ the earth [F9 7E]. &n his $urther $ra:mentary, "ei#ed and mystic narration o$ the actua# oncomin: o$ the Cosmic ense, it is im1ortant, $or the 1resent ar:ument, to notice that9 JaK %e had no idea 4hat had ha11ened to him. JbK %e 4as sei?ed 4ith terror [F9 139]. JcK %e [1. 311] debated serious#y 4ith himse#$ 4hether he 4as not insane. JdK %e considers Jor reconsidersK the >uestion o$ marria:e--doubts that it 4i## be Ban obstac#e to the 1er$ectabi#ity o$ his interior senses and to his $#i:ht throu:h the s1iritua# 4or#dsB [F9151] and seems to decide a:ainst it. And, in $act, 4hen 4e consider the anta:onistic attitude o$ so many o$ the :reat cases to4ard this re#ation JGautama, 2esus, .au#, 6hitman, etc.K, there seems #itt#e doubt that anythin: #ike a :enera# 1ossession o$ Cosmic Consciousness must abo#ish marria:e as 4e kno4 it to-day.

&&. Ba#?ac must ha"e attained to Cosmic Consciousness about 1751 or 1753, at the a:e o$ thirty-t4o or thirty-three. &t 4as at this time he be:an 4ritin: his :reat books. But it is es1ecia##y im1ortant at 1resent to note that in 1753 he 4rote B,ouis ,ambertB and in 1755 B era1hita.B &n these t4o books he describes the ne4 sense more $u##y than it had e"er been described e#se4here. &n B,ouis ,ambertB he :i"es a bo#d, 1#ain common sense descri1tion o$ it 4hich is es1ecia##y "a#uab#e $or our 1resent 1ur1ose. 0hen the next year, a$ter 4ritin: that 4ork, he com1osed B era1hita,B the obLect o$ 4hich 4as to de#ineate a 1erson 4ho 4as 1ossessed o$ the :reat $acu#ty. 0he t4o taken to:ether 1ro"e the 1ossession o$ the $acu#ty by their author. B era1hitaB must be read entire to be understood and a11reciated, and so, o$ course, ou:ht B,ouis ,ambertB; but the e"idence no4 needed may be obtained $rom the #atter 4ithin the com1ass o$ a $e4 1a:es. 0he extracts are $rom A. .. 6orm#eyCs trans#ation, 4hich has been com1ared 4ith the ori:ina# and $ound $aith$u#. 0he 4or#d o$ ideas di"ides itse#$ into three s1heres--that o$ instinct; that o$ abstraction; that o$ s1ecia#ism [F9 1E1]. 0he :reater 1art o$ "isib#e humanity--that is, the 4eaker 1art--inhabits the s1here o$ instincti"ity. 0he instincti"es

0here are in the inte##ect three sta:es--sim1#e consciousness, se#$ consciousness and Cosmic Consciousness. &t is, o$ course, not true that the bu#k o$ the race has sim1#e and not se#$ consciousness. &t is in $act the #atter that constitutes a :i"en creature a man. But it is true [1. 313] J4hat Ba#?ac meansK that 4ith the mass sim1#e consciousness 1#ays a $ar :reater 1art than se#$ consciousness. 0he B4eaker 1artB do #i"e in sim1#e $ar more than in se#$ consciousness. [1. 313] are born, 4ork and die 4ithout risin: to the second de:ree o$ human inte##i:ence--name#y, abstraction [F9 1E3]. At abstraction society[QQ] be:ins. 0hou:h abstraction as com1ared 4ith instinct is an a#most di"ine 1o4er, it is in$inite#y $eeb#e com1ared 4ith the endo4ment o$ s1ecia#ism, 4hich a#one can ex1#ain God. Abstraction com1rises 4ithin it a 4ho#e nature in :erm, as 1otentia##y as the seed contains the system o$ a 1#ant and a## its 1roducts. *rom abstraction are deri"ed #a4s, arts, interests, socia# ideas. &t is the :#ory and scour:e o$ the 4or#d. G#orious, it creates societies; bane$u#, it exem1ts man $rom enterin: the 1ath o$ s1ecia#ism 4hich #eads to the in$inite. Man Lud:es a## thin:s by his abstractions--:ood, e"i#, "irtue, crime. %is $ormu#as o$ ri:ht are his sca#es, and his Lustice is b#ind; the Lustice o$ God sees--in that is e"erythin:. 0here are, necessari#y, intermediate bein:s 4ho se1arate the kin:dom o$ instincti"es $rom the kin:dom o$ the abstracti"es, in 4hom instincti"ity mixes 4ith abstracti"ity in end#ess "ariety o$ 1ro1ortion. ome ha"e more o$ the $ormer than o$ the #atter, and "ice "ersa. A#so there are bein:s in 4hom the action o$ each is neutra#i?ed, because both are mo"ed by an e>ua# $orce [F91E3]. [QQ] 1ecia#ism consists in seein: the thin:s o$ the materia# 4or#d as 4e## as those o$ the s1iritua# 4or#d in their ori:ina# and conse>uentia# rami$ications. 0he hi:hest human :enius is that 4hich starts $rom the shado4s o$ abstraction to ad"ance into the #i:ht o$ s1ecia#ism. J 1ecia#ism, s1ecies, si:ht, s1ecu#ation, seein: a##, and that at one :#ance; s1ecu#um, the mirror or means o$ estimatin: a thin: by seein: it in its entiretyK. 2esus 4as a s1ecia#ist. %e sa4 the deed in its roots and in its 1roducts; in the 1ast, 4hich be:ot it; in the 1resent, 4here it is mani$ested; in the $uture, 4here it de"e#o1s;[QQ] his si:ht 1enetrated the understandin: o$ others. 0he 1er$ection o$ the in4ard si:ht :i"es birth to the :i$t o$ s1ecia#ism. 1ecia#ism carries 4ith it intuition. &ntuition is a $acu#ty o$ the inner man, o$ 4hom s1ecia#ism is an attribute. [313-1]Q At abstraction--i.e., at se#$ consciousness--humanity, and there$ore human society, be:ins. B 1ecia#ism a#one can ex1#ain God.B ,et it be noted in this connection that a## re#i:ion 4orthy o$ the name--Buddhism, Mohammedanism, Christianity and 1ossib#y others--has s1run: $rom s1ecia#ism--i.e., Cosmic Consciousness. B&B [Christ, Cosmic ense] Bam the 4ay, the truth and the #i$e, no one comes to God but by me.B &t is not so c#ear ho4 se#$ consciousness bars the 4ay to Cosmic Consciousness. &t seems, on the contrary, the necessary and on#y road 4hich cou#d #ead there. Many o$ the i##uminated, ho4e"er, take the same "ie4 as Ba#?ac, and they ou:ht to be the best Lud:es. [313-3]Q /ote that Ba#?ac is on#y s1eakin: o$ Cosmic Consciousness $rom the 1oint o$ "ie4 o$ Bideas.B %e there$ore does not te## us here o$ the mora# exa#tation 4hich is an essentia# 1art o$ it. %e :i"es that as1ect, ho4e"er, "ery $u##y in B era1hita.B [313-5]Q As says 'ante9 B!"en as earth#y minds see that t4o obtuse an:#es are not contained in a trian:#e, so thou [the Cosmic ense], :a?in: u1on the 1oint to 4hich a## times are 1resent, seest contin:ent thin:s ere in themse#"es they areB [H39 111.]

[1. 315] [QQ] Bet4een the s1here o$ s1ecia#ism and the s1here o$ abstraction, and #ike4ise bet4een those s1heres and that o$ instincti"ity, 4e $ind bein:s in 4hom the di"erse attributes o$ the t4o kin:doms are min:#ed, 1roducin: a mixed nature--the man o$ :enius [F91E5]. [QQ] 0he s1ecia#ist is necessari#y the #o$tiest ex1ression o$ man--the #ink 4hich connects the "isib#e to the su1erior 4or#ds. %e acts, he sees, he $ee#s throu:h his inner bein:. 0he abstracti"e thinks. 0he instincti"e sim1#y acts [F91EE]. [QQ] %ence three de:rees $or man. As an instincti"e he is be#o4 the #e"e#; as an abstracti"e he attains to it; as a s1ecia#ist he rises abo"e it. 1ecia#ism o1ens to man his true career9 the &n$inite da4ns u1on him--he catches a :#im1se o$ his destiny [F9 1EE]. [315-1]Q B/atura non $acit sa#tum9B 0here must be a :radua# 1assa:e $rom sim1#e to se#$ and $rom se#$ to Cosmic Consciousness--i.e., there must be a 4ay o$ 1assin: :radua##y. /e"erthe#ess nothin: is more sure than that the 1assa:e $rom sim1#e to se#$ and $rom se#$ to Cosmic Consciousness is common#y made 4ith a sudden and o$ten terrib#y start#in: Lum1. But that the conditions may not b#end and o"er#a1 one another, as Ba#?ac says, it 4ou#d be 4e## not to be too 1ositi"e. [315-3]Q 0he state o$ Cosmic Consciousness is undoubted#y the hi:hest that 4e can at 1resent concei"e, but it does not $o##o4 that there are not hi:her nor that 4e may not e"entua##y attain to hi:her. [315-5]Q 6ith sim1#e consciousness on#y man is not yet man--he is the a#a#us homo. 6ith se#$ consciousness he is 4hat 4e kno4 him-6ith Cosmic Consciousness he is as 4e sea him Jor rather do not see him; $or 4ho o$ us rea##y sees these men<K in 2esus, Mohammed, Ba#?ac, 6hitman. 6hen the race sha## ha"e attained to Cosmic Consciousness, as in the $ar 1ast it attained to se#$ consciousness, another start 4i## be made on another #e"e#. Man 4i## enter into his herita:e and into his true 4ork. Ba#?ac 1roceeds as $o##o4s9 [QQ] 0here exists three 4or#ds--the natura# 4or#d, the s1iritua# 4or#d, the di"ine 4or#d. %umanity mo"es hither and thither in the natura# 4or#d, 4hich is $ixed neither in its essence nor in its 1ro1erties. 0he s1iritua# 4or#d is $ixed in its essence and "ariab#e in its 1ro1erties. 0he di"ine 4or#d is $ixed in its 1ro1erties and its essence. Conse>uent#y there is a materia# 4orshi1, a s1iritua# 4orshi1, a di"ine 4orshi1; 4hich three are mani$ested by action, 4ord and 1rayer, or Jto ex1ress it other4iseK deed, understandin:, #o"e. 0he instincti"e desires deeds; the abstracti"e turns to ideas; the s1ecia#ist sees the end, he as1ires to God, 4hom [1. 31E] he in4ard#y 1ercei"es or contem1#ate. [F91EE]. [315-E]Q &n other 4ords9 0he men 4ho #i"e entire#y or a#most entire#y in sim1#e consciousness $#oat on the stream o$ time as do the anima#s--dri$t 4ith the seasons, the $ood su11#y, etc., etc., as a #ea$ dri$ts on a current, not se#$-mo"ed or se#$-ba#anced, but mo"ed by outer in$#uences and ba#anced by the natura# $orces as are the anima#s and the trees. 0he $u##y se#$-conscious man takes stock o$ himse#$ and is, so to say, se#$-centered. %e $ee#s that he is a $ixed 1oint. %e Lud:es a## thin:s 4ith re$erence to that 1oint. But outside o$ himse#$ J4e kno4K there is nothin: $ixed. %e trusts in 4hat he ca##s God and he does not trust in him--he is a deist, an atheist, a Christian, a Buddhist. %e be#ie"es in science, but science is constant#y chan:in: and 4i## rare#y te## him, in any case, anythin: 4orth kno4in:. %e is $ixed, then, at one 1oint and mo"es $ree#y on that. 0he man 4ith Cosmic

Consciousness [1. 31E] bein: conscious o$ himse#$ and conscious o$ the Cosmos, its meanin: and dri$t, is $ixed both 4ithout and 4ithin, Bin his essence and in his 1ro1erties.B 0he creature 4ith sim1#e consciousness on#y is a stra4 $#oatin: on a tide, it mo"es $ree#y 4ith e"ery in$#uence. 0he se#$-conscious man is a need#e 1i"oted by its centre--$ixed in one 1oint but re"o#"in: $ree#y on that. 0he man 4ith Cosmic Consciousness is the same need#e ma:neti?ed. &t is sti## $ixed by its centre, but besides that it 1oints steadi#y to the north--it has $ound somethin: rea# and 1ermanent outside o$ itse#$ to4ard 4hich it cannot but steadi#y #ook. [QQ] 0here$ore 1erha1s one day the in"erse sense o$ et "erbo caro $actum 4i## be the e1itome o$ a ne4 :os1e# 4hich 4i## read9 and the $#esh sha## be made the 4ord; it sha## become the utterance o$ God [F91EF]. [QQ] 0he BresurrectionB is not o$ the so-ca##ed dead, but o$ the #i"in: 4ho are BdeadB in the sense o$ ne"er ha"in: entered u1on true #i$e. [31E-1]Q 6hen the 4ho#e race sha## ha"e attained to Cosmic Consciousness our idea o$ God sha## be rea#i?ed in man. [31E-3]Q 0he resurrection is brou:ht about by the 4inds o$ hea"en 4hich s4ee1 the 4or#ds. 0he an:e# born u1on the b#ast saith not9 B-e 'ead, arise;B he saith, BArise, ye #i"in:B [F91EF].

&&&.

(MMAR- +* 0%! CA ! +* BA,OAC. a. 6e do not kno4 o$ any day and hour 4hen the Cosmic ense dec#ared itse#$. b. 6e kno4 nothin: about a subLecti"e #i:ht. c. 6e kno4 that Ba#?ac had the intense#y earnest nature and the s1iritua# as1iration 4hich seems necessari#y to 1recede, thou:h it o$ten exists 4ithout #eadin: u1 to, i##umination. d. 6e kno4 that Ba#?ac, a$ter a certain a:e, had the a#most 1reternatura# inte##ectua# and mora# >ua#ities 4hich are characteristic o$ the Cosmic ense. e. But the 1roo$ that Ba#?ac 4as a case o$ Cosmic Consciousness rests u1on the $act that he has accurate#y de$ined and described the menta# status so named, and he cou#d not ha"e described the condition i$ he had not ex1erienced it. $. %e not on#y describes it in :reat detai#, as in B,ouis ,ambert,B and ascribes it there to himse#$--$or that book is o1en#y [1. 31F]

autobio:ra1hic; but sti## more, in B era1hitaB he creates a 1ersona#ity in 4hich the Cosmic ense is the chie$ e#ement and in the course o$ the narrati"e brin:s in e"ery characteristic $eature o$ the same, and to do this the 1ossession o$ the Cosmic ense 4as an abso#ute 1rere>uisite. :. 0o any one 4ho rea#i?es 4hat the Cosmic ense is it is as certain that Ba#?ac 1ossessed it as that he 1ossessed eyesi:ht. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 15. 6a#t 6hitman.

&. B+R/ 1719; died 1793. &n each o$ these instances o$ so-ca##ed Cosmic Consciousness it 4ou#d be 1ro1er to :i"e a $air#y exhausti"e account o$ the externa# #i$e o$ the man as 4e## as o$ his teachin:, since the one does, and ou:ht to be sho4n to, corroborate the other. &t 4ou#d not, ho4e"er, be 1ossib#e to do this and sti## kee1 the ar:ument 4ithin reasonab#e #imits. *ortunate#y, too, it is not abso#ute#y necessary; most o$ the men in >uestion bein: so 4e## kno4n. A#so it may be said that the 1resent "o#ume is intended not so much to teach anythin: as to sho4 that there exists a certain #esson to be #earned and to indicate 4here it may be studied. 0his "o#ume is not so much a road as a $in:er 1ost on a road. &ts :reatest "a#ue Ji$ it ha"e anyK 4i## be to #ead to the serious study o$ certain men o$ an exce1tiona# ty1e; not one or the other o$ them, but as a :rou1 and $rom a 1articu#ar stand1oint. 6hi#e it is necessary, then, to say a $e4 4ords about 6a#t 6hitman here, it 4i## be 4e## $or the reader to be $ar $rom satis$ied 4ith these but to seek e#se4here a much more com1#ete statement o$ the #i$e and thou:ht o$ this remarkab#e man. 0he $o##o4in: brie$ descri1tion is taken $rom the 4riterCs B,i$e o$ 6hitmanB [57], 4ritten in the summer o$ 1770, 4hi#e he 4as "isitin: the author. 6a#t 6hitman 4as then sixty-one years o$ a:e9 [1. 318] At $irst si:ht he #ooks much o#der, so that he is o$ten su11osed to be se"enty or e"en ei:hty. %e is six $eet in hei:ht, and >uite strai:ht. %e 4ei:hs near#y t4o hundred 1ounds. %is body and #imbs are $u##-si?ed and 4e## 1ro1ortioned. %is head is #ar:e and rounded in e"ery direction, the to1 a #itt#e hi:her than a semicirc#e $rom the $ront to the back 4ou#d make it. 0hou:h his $ace and head :i"e the a11earance o$ bein: 1#enti$u##y su11#ied 4ith hair, the cro4n is moderate#y ba#d; on the side and back the hair is #on:, "ery $ine, and near#y sno4 4hite. 0he eyebro4s are hi:h#y arched, so that it is a #on: distance $rom the eye to the centre o$ the eyebro4 Jthis is the $acia# $eature that strikes one most at $irst si:htK. 0he eyes themse#"es are #i:ht b#ue, not #ar:e--indeed, in 1ro1ortion to the head and $ace they seem rather sma##; they are du## and hea"y, not ex1ressi"e--4hat ex1ression they ha"e is kindness, com1osure, sua"ity. 0he eye#ids are $u##, the u11er common#y droo1s near#y ha#$ o"er the :#obe o$ the eye. 0he nose is broad, stron:, and >uite strai:ht; it is $u##-si?ed, but not #ar:e in 1ro1ortion to the rest o$ the $ace; it does not descend strai:ht $rom the $orehead, but di1s do4n some4hat bet4een the eyes 4ith a #on: s4ee1. 0he mouth is $u##-si?ed, the #i1s $u##. 0he sides and

#o4er 1art o$ the $ace are co"ered 4ith a $ine 4hite beard, 4hich is #on: enou:h to come do4n a #itt#e on the breast. 0he u11er #i1 bears a hea"y moustache. 0he ear is "ery #ar:e, es1ecia##y #on: $rom abo"e do4n4ards, hea"y and remarkab#y handsome. & be#ie"e a## the 1oetCs senses are exce1tiona##y acute, his hearin: es1ecia##y so; no sound or modu#ation o$ sound 1erce1tib#e to others esca1es him, and he seems to hear many thin:s that to ordinary $o#k are inaudib#e. & ha"e heard him s1eak o$ hearin: the :rass :ro4 and the trees comin: out in #ea$. %is cheeks are round and smooth. %is $ace has no #ines ex1ressi"e o$ care, or 4eariness, or a:e--it is the 4hite hair and beard, and his $eeb#eness in 4a#kin: Jdue to 1ara#ysisK that make him a11ear o#d. 0he habitua# ex1ression o$ his $ace is re1ose, but there is a 4e##-marked $irmness and decision. & ha"e ne"er seen his #ook, e"en momentari#y, ex1ress contem1t, or any "icious $ee#in:. & ha"e ne"er kno4n him to sneer at any 1erson or thin:, or to mani$est [1. 31H] in any 4ay or de:ree either a#arm or a11rehension, thou:h he has in my 1resence been 1#aced in circumstances that 4ou#d ha"e caused both in most men. %is com1#exion is 1ecu#iar--a bri:ht maroon tint, 4hich, contrastin: 4ith his 4hite hair and beard, makes an im1ression "ery strikin:. %is body is not 4hite #ike that o$ a## others 4hom & ha"e seen o$ the !n:#ish or 0eutonic stock--it has a de#icate but 4e##-marked rose co#or. A## his $eatures are #ar:e and massi"e, but so 1ro1ortioned as not to #ook hea"y. %is $ace is the nob#est & ha"e e"er seen. /o descri1tion can :i"e any idea o$ the extraordinary 1hysica# attracti"eness o$ the man. & do not s1eak no4 o$ the a$$ection o$ $riends and o$ those 4ho are much 4ith him, but o$ the ma:netism exercised by him u1on 1eo1#e 4ho mere#y see him $or a $e4 minutes or 1ass him on the street. An intimate $riend o$ the authorCs, a$ter kno4in: 6a#t 6hitman a $e4 days, said in a #etter9 BAs $or myse#$, it seems to me no4 that & ha"e a#4ays kno4n him and #o"ed him.B And in another #etter, 4ritten $rom a to4n 4here the 1oet had been stayin: $or a $e4 days, the same 1erson says9 B'o you kno4 e"ery one 4ho met him here seems to #o"e him<B 0he $o##o4in: is the ex1erience o$ a 1erson 4e## kno4n to the 1resent 4riter9 %e ca##ed on 6a#t 6hitman and s1ent an hour at his home in Camden, in the autumn o$ 17HH. %e had ne"er seen the 1oet be$ore, but he had been 1ro$ound#y readin: his 4orks $or some years. %e said that 6a#t 6hitman on#y s1oke to him about a hundred 4ords a#to:ether, and these >uite ordinary and common1#ace; that he did not rea#i?e anythin: 1ecu#iar 4hi#e 4ith him, but short#y a$ter #ea"in: a state o$ menta# exa#tation set in, 4hich he cou#d on#y describe by com1arin: to s#i:ht intoxication by cham1a:ne, or to $a##in: in #o"e, and this exa#tation, he said, #asted at #east six 4eeks in a c#ear#y marked de:ree, so that, $or at #east that #en:th o$ time, he 4as 1#ain#y di$$erent $rom his ordinary se#$. /either, he said, did it then or since 1ass a4ay, thou:h it ceased to be $e#t as somethin: ne4 and stran:e, but became a 1ermanent e#ement in his #i$e, a stron: and #i"in: $orce Jas he described itK, makin: $or 1urity and ha11iness. & may add [1. 317] that this 1ersonCs 4ho#e #i$e has been chan:ed by that contact--his tem1er, character, entire s1iritua# bein:, outer #i$e, con"ersation, etc., e#e"ated and 1uri$ied in an extraordinary de:ree. %e te##s me that at $irst he used o$ten to s1eak to $riends and ac>uaintances o$ his $ee#in: $or 6a#t 6hitman and the B,ea"es,B but a$ter a time he $ound that he cou#d not make himse#$ understood, and that some e"en thou:ht his menta# ba#ance im1aired. %e :radua##y #earned to kee1 si#ence u1on the subLect, but the $ee#in: did not abate, nor its in$#uence u1on his #i$e :ro4 #ess. 6a#t 6hitmanCs dress 4as a#4ays extreme#y 1#ain. %e usua##y 4ore in 1#easant 4eather a #i:ht :ray

suit o$ :ood 4oo#en c#oth. 0he on#y thin: 1ecu#iar about his dress 4as that he had no necktie at any time, and a#4ays 4ore shirts 4ith "ery #ar:e turndo4n co##ars, the button at the neck some $i"e or six inches #o4er than usua#, so that the throat and u11er 1art o$ the breast 4ere ex1osed. &n a## other res1ects he dressed in a substantia#, neat, 1#ain, common 4ay. !"erythin: he 4ore and e"erythin: about him 4as a#4ays scru1u#ous#y c#ean. %is c#othes mi:ht Jand o$ten didK sho4 si:ns o$ 4ear, or they mi:ht be torn or ha"e ho#es 4orn in them, but they ne"er #ooked soi#ed. &ndeed, an ex>uisite aroma o$ c#ean#iness has a#4ays been one o$ the s1ecia# $eatures o$ the man; it has a#4ays be#on:ed to his c#othes, his breath, his 4ho#e body, his eatin: and drinkin:, his con"ersation, and no one cou#d kno4 him $or an hour 4ithout seein: that it 1enetrated his mind and #i$e, and 4as in $act the ex1ression o$ a 1urity 4hich 4as 1hysica# as much as mora# and mora# as much as 1hysica#. 6a#t 6hitman, in my ta#ks 4ith him at that time, a#4ays disc#aimed any #o$ty intention in himse#$ or his 1oems. &$ you acce1ted his ex1#anations they 4ere sim1#e and common1#ace. But 4hen you came to think about these ex1#anations, and to enter into the s1irit o$ them, you $ound that the sim1#e and common1#ace 4ith him inc#uded the idea# and the s1iritua#. o it may be said that neither he nor his 4ritin:s are :ro4ths o$ the idea# $rom the rea#, but are the actua# rea# #i$ted u1 into the idea#. 6ith 6a#t 6hitman his body, his out4ard #i$e, his in4ard s1iritua# existence and his 1oetry 4ere a## one; in e"ery res1ect each ta##ied [1. 319] the other, and any one o$ them cou#d a#4ays be in$erred $rom any other. %e said to me one day J& $or:et no4 in 4hat connectionK9 B& ha"e ima:ined a #i$e 4hich shou#d be that o$ the a"era:e man in a"era:e circumstances, and sti## :rand, heroic.B 0here is no doubt that such an idea# had been constant#y be$ore his mind, and that a## he did, said, 4rote, thou:ht and $e#t, had been and 4ere, $rom moment to moment, mo#ded u1on it. %is manner 4as curious#y ca#m and se#$-contained. %e se#dom became excited in con"ersation, or at a## e"ents se#dom sho4ed excitement; he rare#y raised his "oice or used any :estures. & ne"er kne4 him to be in a bad tem1er. %e seemed a#4ays 1#eased 4ith those about him. %e did not :enera##y 4ait $or a $orma# introduction; u1on meetin: any 1erson $or the $irst time he "ery #ike#y ste11ed $or4ard, he#d out his hand Jeither #e$t or ri:ht, 4hiche"er ha11ened to be disen:a:edK, and the 1erson and he 4ere ac>uainted at once. .eo1#e cou#d not te## 4hy they #iked him. 0hey said there 4as somethin: attracti"e about him; that he had a :reat dea# o$ 1ersona# ma:netism, or made some other "a:ue ex1#anation that meant nothin:. +ne "ery c#e"er musica# 1erson, 4ho s1ent a cou1#e o$ days in my house 4hi#e 6a#t 6hitman 4as there, said to me on :oin: a4ay9 B& kno4 4hat it is; it is his 4onder$u# "oice that makes it so 1#easant to be 4ith him.B & said9 B-es, 1erha1s it is; but 4here did his "oice :et that charm<C 0hou:h he 4ou#d sometimes not touch a book $or a 4eek, he :enera##y s1ent a 1art Jthou:h not a #ar:e 1artK o$ each day in readin:. .erha1s he 4ou#d read on an a"era:e a cou1#e o$ hours a day. %e se#dom read any book de#iberate#y throu:h, and there 4as no more Ja11arentK system about his readin: than in anythin: e#se that he did; that is to say, there 4as no system about it at a##. &$ he sat in the #ibrary an hour, he 4ou#d ha"e ha#$ a do?en to a do?en "o#umes about him, on the tab#e, on chairs and on the $#oor. %e seemed to read a $e4 1a:es here and a $e4 1a:es there, and 1ass $rom 1#ace to 1#ace, $rom "o#ume to "o#ume, doubt#ess 1ursuin: some c#ue or thread o$ his o4n. ometimes Jthou:h "ery se#domK he 4ou#d :et su$$icient#y interested in a "o#ume to read it a##. & think he read a#most, i$ not >uite the 4ho#e, [1. 330] o$ Renou$Cs B!:y1t,B and BruschbeyCs B!:y1t,B but these cases 4ere exce1tiona#. &n his 4ay o$ readin: he di11ed into histories, essays, meta1hysica#, re#i:ious and scienti$ic treatises, no"e#s and 1oetry--thou:h & think he read #ess 1oetry than anythin: e#se. %e read no #an:ua:e but !n:#ish, yet &

be#ie"e he kne4 a :reat dea# more *rench, German and 1anish than he 4ou#d o4n to. But i$ you took his o4n 4ord $or it, he kne4 "ery #itt#e o$ any subLect. %is $a"orite occu1ation seemed to be stro##in: or saunterin: about outdoors by himse#$, #ookin: at the :rass, the trees, the $#o4ers, the "istas o$ #i:ht, the "aryin: as1ects o$ the sky, and #istenin: to the birds, the crickets, the tree-$ro:s, the 4ind in the trees, and a## the hundreds o$ natura# sounds. &t 4as e"ident that these thin:s :a"e him a $ee#in: o$ 1#easure $ar beyond 4hat they :i"e to ordinary 1eo1#e. (nti# & kne4 the man it had not occurred to me that anyone cou#d deri"e so much abso#ute ha11iness and am1#e $u#$i#ment $rom these thin:s as he e"ident#y did. %e himse#$ ne"er s1oke o$ a## this 1#easure. & dare say he hard#y thou:ht o$ it, but anyone 4ho 4atched him cou#d see 1#ain#y that in his case it 4as rea# and dee1. %e had a 4ay o$ sin:in:, :enera##y in an undertone, 4here"er he 4as or 4hate"er he 4as doin:, 4hen a#one. -ou 4ou#d hear him the $irst thin: in the mornin: 4hi#e he 4as takin: his bath and dressin: Jhe 4ou#d then 1erha1s sin: out in $u##, ba##ads or martia# son:sK, and a #ar:e 1art o$ the time that he sauntered outdoors durin: the day he san:, usua##y tunes 4ithout 4ords, or a $orm#ess recitati"e. ometimes he 4ou#d recite 1oetry, :enera##y, & think, $rom hakes1eare or %omer, once in a 4hi#e $rom Bryant or others. %e s1ent "ery #itt#e time in 4ritin:. &t is 1robab#e that he ne"er did :i"e much time to that occu1ation. %e 4rote $e4 1ri"ate #etters. 6hi#e he 4as 4ith us he 4ou#d 4rite a #etter to a Canadian 1a1er, about his tra"e#s, his condition, and his #atest doin:s and thou:hts, and :et $i$ty or a hundred co1ies and send them to his $riends and re#ations, es1ecia##y the :ir#s and youn: $o#ks, and make that do $or corres1ondence. A#most [1. 331] a## his 4ritin: 4as done 4ith a 1enci# in a sort o$ #oose book that he carried in his breast 1ocket. 0he book consisted o$ a $e4 sheets o$ :ood 4hite 1a1er, $o#ded and $astened 4ith a 1in or t4o. %e said he had tried a## sorts o$ note-books and he #iked that kind best. 0he #iterary 4ork that he did 4as done at a## sorts o$ times, and :enera##y on his knee, im1rom1tu, and o$ten outdoors. !"en in a room 4ith the usua# con"eniences $or 4ritin: he did not use a tab#e; he 1ut a book on his knee, or he#d it in his #e$t hand, #aid his 1a1er u1on it and 4rote so. %is hand4ritin: 4as c#ear and 1#ain, e"ery #etter bein: 1er$ect#y $ormed. %e 4as "ery $ond o$ $#o4ers, either 4i#d or cu#ti"ated; 4ou#d o$ten :ather and arran:e an immense bou>uet o$ them $or the dinner-tab#e, $or the room 4here he sat, or $or his bed-room; 4ore a bud or Lust-started rose, or 1erha1s a :eranium, 1inned to the #a1e# o$ his coat, a :reat 1art o$ the time; did not seem to ha"e much 1re$erence $or one kind o"er any other; #iked a## sorts. & think he admired #i#acs and sun$#o4ers Lust as much as roses. .erha1s, indeed, no man 4ho e"er #i"ed #iked so many thin:s and dis#iked so $e4 as 6a#t 6hitman. A## natura# obLects seemed to ha"e a charm $or him; a## si:hts and sounds, outdoors and indoors, seemed to 1#ease him. %e a11eared to #ike Jand & be#ie"e he did #ikeK a## the men, 4omen and chi#dren he sa4 Jthou:h & ne"er kne4 him to say that he #iked anyoneK, but each 4ho kne4 him $e#t that he #iked him or her, and that he #iked others a#so. %e 4as in this and in e"erythin: entire#y natura# and uncon"entiona#. 6hen he did ex1ress a 1re$erence $or any 1erson J4hich 4as "ery se#domK he 4ou#d indicate it in some indirect 4ay; $or instance, & ha"e kno4n him to say9 BGoodbye, my #o"e,B to a youn: married #ady he had on#y seen a $e4 times. %e 4as es1ecia##y $ond o$ chi#dren, and a## chi#dren #iked and trusted him at once. +$ten the #itt#e ones, i$ tired out and $ret$u#, the moment he took them u1 and caressed them, 4ou#d cease cryin:, and 1erha1s :o to s#ee1 in his arms. +ne day se"era# #adies, the 1oet and myse#$, attended a 1icnic :i"en to hundreds o$ 1oor chi#dren in ,ondon. & #ost si:ht o$ my $riend $or 1erha1s an [1. 333]

hour, and 4hen & $ound him a:ain he 4as sittin: in a >uiet nook by the ri"er side, 4ith a rosy-$aced chi#d o$ $our or $i"e years o#d, tired out and sound as#ee1 in his #a1. *or youn: and o#d his touch had a charm that cannot be de. scribed, and i$ it cou#d the descri1tion 4ou#d not be be#ie"ed exce1t by those 4ho kne4 him either 1ersona##y or throu:h B,ea"es o$ Grass.B 0his charm J1hysio#o:ica# more than 1sycho#o:ica#K, i$ understood 4ou#d ex1#ain the 4ho#e mystery o$ the man, and ho4 he 1roduced such e$$ects not on#y u1on the 4e##, but amon: the sick and 4ounded. &t is certain, a#so, 1erha1s contrary to 4hat & ha"e :i"en, that there is another 1hase, and a "ery rea# one, to the basis o$ his character. An e#der#y :ent#eman & ta#ked 4ith Jhe is a 1ortrait 1ainter and a distant re#ati"e o$ the 1oetK, 4ho 4as much 4ith him, 1articu#ar#y throu:h the years o$ his midd#e a:e and #ater J17EF to 17H0K, te##s me that 6a#t 6hitman, in the e#ements o$ his character, had dee1est sternness and hauteur, not easi#y aroused, but comin: $orth at times, and then 4e## understood by those 4ho kne4 him best as somethin: not to be tri$#ed 4ith. 0he :ent#eman a##uded to Jhe is a reader and thorou:h acce1ter o$ B,ea"es o$ GrassBK a:rees 4ith me in my de#ineation o$ his bene"o#ence, e"enness and to#erant o1timism, yet insists that at the inner $rame4ork o$ the 1oet there has a#4ays been, as he ex1resses it, Ba combination o$ hot b#ood and $i:htin: >ua#ities.B %e says my out#ine a11#ies more es1ecia##y to his #ater years; that 6a#t 6hitman has :radua##y brou:ht to the $ront the attributes & d4e## u1on, and :i"en them contro#. %is theory is, in a#most his o4n 4ords, that there are t4o natures in 6a#t 6hitman. 0he one is o$ immense sua"ity, se#$-contro#, a mysticism #ike the occasiona# $its o$ ocrates, and a 1er"adin: Christ-#ike bene"o#ence, tenderness and sym1athy Jthe sentiment o$ the inta:#io $rontis1iece 1ortrait, 4hich & sho4ed him, and he said he had seen exact#y that #ook Bin the o#d man,B and more than once durin: 1785-C8E, thou:h he ne"er obser"ed it be$ore or sinceK. But these >ua#ities, thou:h he has enthroned them and $or many years :o"erned his #i$e by them, are du1#icated by $ar sterner ones. /o doubt [1. 335] he has mastered the #atter, but he has them. %o4 cou#d 6a#t 6hitman Jsaid my inter#ocutorK ha"e taken the attitude to4ard e"i#, and thin:s e"i#, 4hich is behind e"ery 1a:e o$ his utterance in B,ea"es o$ GrassB $rom $irst to #ast--so di$$erent on that subLect $rom e"ery 4riter kno4n, ne4 or o#d--un#ess he en$o#ded a## that e"i# 4ithin him. 0hen there 4as another side to the 1icture--the indis1ensab#e exce1tion that 1ro"ed the ru#e. 0his man, the si:ht o$ 4hom excited such extraordinary a$$ection, 4hose "oice had $or most o$ those 4ho heard it such a 4onder$u# charm, 4hose touch 1ossessed a 1o4er 4hich no 4ords can ex1ress--in rare instances, this man, #ike the ma:net, re1e##ed as 4e## as attracted. As there 4ere those 4ho instincti"e#y #o"ed him, so there 4ere others, here and there, 4ho instincti"e#y dis#iked him. As his 1oetic utterances 4ere so ridicu#ous to many, e"en his 1ersona# a11earance, in not a $e4 cases, aroused e>ua##y sarcastic remark. %is #ar:e $i:ure, his red $ace, his co1ious beard, his #oose and $ree attire, his ro##in: and unusua##y am1#e shirt-co##ar, 4ithout necktie and a#4ays 4ide o1en at the throat, a## met at times 4ith Leers and ex1#osi"e #au:hter. %e did not ta#k much. ometimes, 4hi#e remainin: cheery and :ood-natured, he 4ou#d s1eak "ery #itt#e a## day. %is con"ersation, 4hen he did ta#k, 4as at a## times easy and unconstrained. & ne"er kne4 him to ar:ue or dis1ute, and he ne"er s1oke about money. %e a#4ays Lusti$ied, sometimes 1#ay$u##y, sometimes >uite serious#y, those 4ho s1oke harsh#y o$ himse#$ or his 4ritin:s, and & o$ten thou:ht he e"en took 1#easure in those shar1 criticisms, s#anders and the o11osition o$ enemies. %e said that his critics 4ere >uite ri:ht, that behind 4hat his $riends sa4 he 4as not at a## 4hat he seemed, and that, $rom the 1oint o$ "ie4 o$ his $oes, his book deser"ed a## the hard thin:s they

cou#d say o$ it--and that he himse#$ undoubted#y deser"ed them and 1#enty more. 6hen & $irst kne4 6a#t 6hitman & used to think that he 4atched himse#$, and did not a##o4 his ton:ue to :i"e ex1ression to $ee#in:s o$ $ret$u#ness, anti1athy, com1#aint and remonstrance. [1. 33E] &t did not occur to me as 1ossib#e that these menta# states cou#d be absent in him. A$ter #on: obser"ation, ho4e"er, and ta#kin: to others 4ho had kno4n him $or many years, & satis$ied myse#$ that such absence or unconsciousness 4as entire#y rea#. %is dee1, c#ear and earnest "oice made a :ood 1art, thou:h not a##, o$ the charm o$ the sim1#est thin:s he said--a "oice not characteristic o$ any s1ecia# nationa#ity or dia#ect. &$ he said Jas he sometimes 4ou#d in"o#untari#y on ste11in: to the door and #ookin: outK, B+h, the beauti$u# sky=B or, B+h, the beauti$u# :rass=B the 4ords 1roduced the e$$ect o$ s4eet music. %e said, one day, 4hi#e ta#kin: about some $ine scenery and the desire to :o and see it Jand he himse#$ 4as "ery $ond o$ ne4 sceneryK9 BA$ter a##, the :reat #esson is that no s1ecia# natura# si:hts-not A#1s, /ia:ara, -osemite or anythin: e#se--is more :rand or. more beauti$u# than the ordinary sunrise and sunset, earth and sky, the common trees and :rass.B .ro1er#y understood, & be#ie"e this su::ests the centra# teachin: o$ his 4ritin:s and #i$e--name#y, that the common1#ace is the :randest o$ a## thin:s; that the exce1tiona# in any #ine is no $iner, better or more beauti$u# than the usua#, and that 4hat is rea##y 4antin: is not that 4e shou#d 1ossess somethin: 4e ha"e not at 1resent, but that our eyes shou#d be o1ened to see and our hearts to $ee# 4hat 4e a## ha"e. %e ne"er s1oke de1recatin:#y o$ any nationa#ity or c#ass o$ men, or time in the 4or#dCs history, or $euda#ism, or a:ainst any trades or occu1ations--not e"en a:ainst any anima#s, insects, 1#ants or inanimate thin:s, nor any o$ the #a4s o$ nature, or any o$ the resu#ts o$ those #a4s, such as i##ness, de$ormity or death. %e ne"er com1#ained or :rumb#ed either at the 4eather, 1ain, i##ness or at anythin: e#se. %e ne"er in con"ersation, in any com1any, or under any circumstances, used #an:ua:e that cou#d be thou:ht inde#icate Jo$ course he has used #an:ua:e in his 1oems 4hich has been thou:ht inde#icate, but none that is soK. &n $act, & ha"e ne"er kno4n o$ his utterin: a 4ord or a sentiment 4hich mi:ht not be 1ub#ished 4ithout any 1reLudice to his $ame. %e ne"er s4ore; he cou#d not "ery 4e##, since as $ar as & kno4 he ne"er s1oke in an:er, and a11arent#y ne"er 4as an:ry. %e ne"er [1. 33F] exhibited $ear, and & do not be#ie"e he e"er $e#t it. %is con"ersation, main#y toned #o4, 4as a#4ays a:reeab#e and usua##y instructi"e. %e ne"er made com1#iments, "ery se#dom a1o#o:i?ed, used the common $orms o$ ci"i#ity, such as Bi$ you 1#easeB and Bthank you,B >uite s1arin:#y, usua##y made a smi#e or a nod ans4er $or them. %e 4as, in my ex1erience o$ him, not :i"en to s1ecu#atin: on abstract >uestions Jthou:h & ha"e heard others say that there 4ere no subLects in 4hich he so much de#i:htedK . %e ne"er :ossi1ed. %e se#dom ta#ked about 1ri"ate 1eo1#e, e"en to say somethin: :ood o$ them, exce1t to ans4er a >uestion or remark, and then he a#4ays :a"e 4hat he said a turn $a"orab#e to the 1erson s1oken o$. %is con"ersation, s1eakin: :enera##y, 4as o$ current a$$airs, 4ork o$ the day, 1o#itica# and historica# ne4s, !uro1ean as 4e## as American, a #itt#e o$ books, much o$ the as1ects o$ nature--as scenery, the stars, birds, $#o4ers and trees. %e read the ne4s1a1ers re:u#ar#y, #iked :ood descri1tions and reminiscences. %e did not, on the 4ho#e, ta#k much anyho4. %is manner 4as in"ariab#y ca#m and sim1#e, be#on:ed to itse#$ a#one, and cou#d not be $u##y described or con"eyed.

&&. 6a#t 6hitman is the best, most 1er$ect, exam1#e the 4or#d has so $ar had o$ the Cosmic ense, $irst because he is the man in 4hom the ne4 $acu#ty has been, 1robab#y, most 1er$ect#y de"e#o1ed, and es1ecia##y because he is, 1ar exce##ence, the man 4ho in modern times has 4ritten distinct#y and at #ar:e $rom the 1oint o$ "ie4 o$ Cosmic Consciousness, and 4ho a#so has re$erred to its $acts and 1henomena more 1#ain#y and $u##y than any other 4riter either ancient or modern. %e te##s us 1#ain#y, thou:h not as $u##y as cou#d be 4ished, o$ the moment 4hen he attained i##umination, and a:ain to4ards the end o$ his #i$e o$ its 1assin: a4ay. /ot that it is to be su11osed that he had the Cosmic ense continuous#y, $or years, but that it came #ess and #ess $re>uent#y as a:e ad"anced, 1robab#y #asted [1. 338] #ess and #ess #on: at a time, and decreased in "i"idness and intensity. Moreo"er, in the case o$ 6hitman, 4e ha"e means o$ kno4in: the man thorou:h#y $rom youth ti## death--both be$ore and a$ter i##umination--and so Jbetter than in any other. case, exce1t, 1erha1s, that o$ Ba#?acK can com1are the $u##y de"e#o1ed man 4ith his ear#ier se#$. 0he #ine o$ demarcation Jbet4een the t4o 6hitmansK is 1er$ect#y dra4n. +n the one hand the 6hitman o$ the $orties, 4ritin: ta#es and essays Jsuch as B'eath in a choo#room,B 17E1; B6i#d *rankCs Return,B id.; BBer"ance, or *ather and on,B id.; B0he 0omb B#ossoms,B 17E3; B0he ,ast o$ the acred Army,B id.; B0he Chi#d Ghost, a tory o$ the ,ast ,oya#ist,B id.; B0he An:e# o$ 0ears,B id.; BRe"en:e and Re>uita#,B 17EF; BA 'ia#o:ue,B id.,; etc.K, 4hich e"en his 1resent s1#endid $ame cannot :a#"ani?e into #i$e; on the other the 6hitman o$ the $i$ties, 4ritin: the $irst J17FFK edition o$ the B,ea"es.B 6e ex1ect and a#4ays $ind a di$$erence bet4een the ear#y and mature 4ritin:s o$ the same man. 6hat an inter"a#, $or instance, bet4een he##eyCs romances and the BCenciB; bet4een Macau#ayCs ear#iest essays and the history. But here is some. thin: >uite a1art $rom those and simi#ar cases. 6e can trace a :radua# e"o#ution o$ a1titude and 1o4er $rom BOastro??iB to B!1i1sychidion,B $rom Macau#ayCs BMi#tonB to his BMassacre o$ G#encoe.B But in the case o$ 6hitman Jas in that o$ Ba#?acK 4ritin:s o$ abso#ute#y no "a#ue 4ere immediate#y $o##o4ed Jand, at #east in 6hitmanCs case 4ithout 1ractice or studyK by 1a:es across each o$ 4hich in #etters o$ etherea# $ire are 4ritten the 4ords !0!R/A, ,&*!; 1a:es co"ered not on#y by a master1iece but by such "ita# sentences as ha"e not been 4ritten ten times in the history o$ the race. &t is u1on this instantaneous e"o#ution o$ the 0itan $rom the Man, this 1ro$ound mystery o$ the attainment o$ the s1#endor and 1o4er o$ the kin:dom o$ hea"en, that this 1resent "o#ume seeks to thro4 #i:ht. And it is interestin: to remark here that 6hitman seems to ha"e had as #itt#e idea as had Gautama, .au# or Mohammed 4hat [1. 33H] it "as that :a"e him the menta# 1o4er, the mora# e#e"ation and the 1erennia# Loyousness 4hich are amon: the characteristics o$ the state to 4hich he attained and 4hich seem to ha"e been to him subLects o$ continua# 4onder. B6anderin: ama?ed,B he says, Bat my o4n #i:htness and :#eeB [1959 58].

,et us see, no4, 4hat 6hitman says about this ne4 sense 4hich must ha"e come to him in 2une, 17F5 or 17FE, at the a:e, that is, o$ thirty-$our or thirty-$i"e. 0he $irst direct mention o$ it is on 1a:e 1F o$ the 17FF edition o$ the B,ea"esB [1919 1F]. 0hat is to say, it is u1on the third 1a:e o$ his $irst 4ritin: a$ter this ne4 $acu#ty had come to him--$or the #on: 1re$ace in this "o#ume 4as 4ritten a$ter the body o$ the book. 0he #ines are $ound essentia##y una#tered in e"ery subse>uent edition. &n the current J1791-93K edition they are u1on 1a:e 53. As :i"en here the >uotation is $rom the 17FF edition, as it is im1ortant to :et as near the man at the time o$ 4ritin: the 4ords as 1ossib#e. %e says9 & be#ie"e in you my sou#, . . . the other & am must not abase itse#$ to you, And you must not be abased to the other. ,oa$ 4ith me on the :rass, . . . #oose the sto1 $rom your throat, /ot 4ords, not music or rhyme & 4ant, . . . not custom or #ecture, not e"en the best, +n#y the #u## & #ike, the hum o$ your "a#"ed "oice. & mind ho4 4e #ay in 2une, such a trans1arent summer mornin:; -ou sett#ed your head ath4art my hi1s and :ent#y turned o"er u1on me, And 1arted the shirt $rom my bosom-bone, and 1#un:ed your ton:ue to my bare-stri1t heart. And reached ti## you $e#t my beard, and reached ti## you he#d my $eet. 4i$t#y arose and s1read around me the 1eace and Loy and kno4#ed:e that 1ass a## the art and ar:ument o$ the earth; And & kno4 that the hand o$ God is the e#der hand o$ my o4n, And & kno4 that the s1irit o$ God is the e#dest brother o$ my o4n, [1. 337] And that a## the men e"er born are a#so my brothers, . . . and the 4omen my sisters and #o"ers, And that a ke#son o$ creation is #o"e.[QQ] [33H-1]Q 0he ne4 ex1erience came in 2une, 1robab#y in 17F5, 4hen he had Lust entered u1on his thirty-$i$th year. &t 4ou#d seem that he 4as at $irst in doubt 4hat it meant, then became satis$ied and said9 & be#ie"e in its teachin:. A#thou:h, ho4e"er, it is so di"ine, the other & am Jthe o#d se#$K must not be abased to it, neither must it Jthe ne4 se#$K e"er be o"erridden by the more basic or:ans and $acu#ties. %e :oes on9 tay 4ith me, #oa$ 4ith me on the :rass, instruct me, s1eak out 4hat you mean, 4hat is in you, no matter about s1eakin: musica##y, or 1oetica##y, or accordin: to the ru#es, or e"en usin: the best #an:ua:e, but Lust use your o4n 4ords in your o4n 4ay. %e then turns back to te## o$ the exact occurrence. 0he i##umination Jor 4hate"er it 4as, came to him or u1on him one 2une mornin:, and took [1. 337] Jthou:h :ent#yK abso#ute 1ossession o$ him, at #east $or the time. %ence$orth, he says, his #i$e recei"ed its ins1iration $rom the ne4comer, the ne4 se#$, 4hose ton:ue, as he ex1resses it, 4as 1#un:ed to his bare-stri11ed heart. %is out4ard #i$e, a#so, became subLect to the dictation o$ the ne4 se#$--it he#d his $eet. *ina##y he te##s in brie$ o$ the chan:e 4rou:ht in his mind and heart by the birth 4ithin him o$ the ne4 $acu#ty. %e says he 4as $i##ed a## at once 4ith 1eace and Loy and kno4#ed:e transcendin: a## the art and ar:ument o$ the earth. %e attained that 1oint o$ "ie4 $rom 4hich a#one can a human bein: see somethin: o$ God JB4hich a#one,B says Ba#?ac, Bcan ex1#ain God;B 4hich 1oint, un#ess he attains, Bhe cannot,B says 2esus, Bsee the kin:dom o$ GodBK. And he sums u1 the account by the statement that God is his c#ose $riend, that a## the men and 4omen e"er born are his brothers and sisters and #o"ers and that the 4ho#e creation is bui#t and rests u1on #o"e.

Add no4 to this the $o##o4in: $our #ines [1939 30H], 4ritten at another time but certain#y re$errin: to the same or to a simi#ar ex1erience9 As in a s4oon, one instant, Another sun, ine$$ab#e $u##-da??#es me, And a## the orbs & kne4, and bri:hter, unkno4n orbs; +ne instant o$ the $uture #and, %ea"enCs #and.[QQ] [337-1]Q o 'ante9 B'ay seemed to be added to day as i$ he 4ho is ab#e had adorned the hea"ens 4ith another sun.B At the same time and in the same connection consider this 1assa:e9 %ast ne"er come to thee an hour, A sudden :#eam di"ine, 1reci1itatin:, burstin: a## these bubb#es, $ashions, 4ea#th< 0hese ea:er business aims--books, 1o#itics, arts, amours, 0o utter nothin:ness [1959 317]< *or the 1ur1ose no4 o$ aidin: to brin: be$ore the mind o$ the earnest reader Jand any other has #itt#e business 4ith this bookK a hint, a su::estion J$or 4hat more is it 1ossib#e to :i"e here<K o$ 4hat this Cosmic Consciousness is, it may be 4e## to >uote $rom a 1rose 4ork o$ 6hitmanCs certain 1assa:es that seem to thro4 #i:ht on the subLect. 1eakin: o$ the 1eo1#e, he says9 B0he rare, cosmica#, artist mind, #it 4ith the in$inite, a#one con$ronts his mani$o#d and oceanic >ua#itiesB [19F9 31F]. A:ain9 B0here is yet, to 4hoe"er is e#i:ib#e amon: us, the 1ro1hetic "ision, the Loy o$ bein: tossed in the bra"e turmoi# o$ these times [1. 339] [1ara:ra1h continues] --the 1romu#:ation and the 1ath, obedient, #o4#y re"erent to the "oice, the :esture o$ the :od, or ho#y :host, 4hich others see not, hear notB [19F9 33H]. +nce more9 B0he thou:ht o$ identity. . . . Mirac#e o$ mirac#es, beyond statement, most s1iritua# and "a:uest o$ earthCs dreams, yet hardest basic $act, and on#y entrance to a## $acts. &n such de"out hours, in the midst o$ the si:ni$icant 4onders o$ hea"en and earth Jsi:ni$icant on#y because o$ the Me in the centreK, creeds; con"entions, $a## a4ay and become o$ no account be$ore this sim1#e idea. (nder the #uminousness o$ rea# "ision, it a#one takes 1ossession, takes "a#ue. ,ike the shado4y d4ar$ in the $ab#e, once #iberated and #ooked u1on, it ex1ands o"er the 4ho#e earth and s1reads to the roo$ o$ hea"enB [19F9339]. -et another9 B& shou#d say, indeed, that on#y in the 1er$ect un-contamination and so#itariness o$ indi"idua#ity may the s1iritua#ity o$ re#i:ion 1ositi"e#y come $orth at a##. +n#y here and on such terms, the meditation, the de"out ecstasy, the soarin: $#i:ht. +n#y here communion 4ith the mysteries, the eterna# 1rob#ems, 4hence< 4hither< A#one and identity and the mood--and the sou# emer:es, and a## statements, churches, sermons, me#t a4ay #ike "a1ors. A#one, and si#ent thou:ht, and a4e, and as1iration--and then the interior consciousness, #ike a hitherto unseen inscri1tion, in ma:ic ink, beams out its 4ondrous #ines to the sense. Bib#es may con"ey and 1riests ex1ound, but it is exc#usi"e#y $or the noise#ess o1eration o$ oneCs iso#ated e#$ to enter the 1ure ether o$ "eneration, reach the di"ine #e"e#s, and commune 4ith the unutterab#eB [19F9 355]. 0he next 1assa:e seems 1ro1hetica# o$ the comin: race9 BA $it#y born and bred race, :ro4in: u1 in ri:ht conditions o$ outdoor as much as indoor harmony, acti"ity and de"e#o1ment, 4ou#d 1robab#y, $rom and in those conditions, $ind it enou:h mere#y to #i"e--and 4ou#d, in their re#ations to the sky, air, 4ater, trees, etc., and to the count#ess common sho4s, and in the $act o$ #i$e itse#$, disco"er and achie"e ha11iness--4ith Bein: su$$used ni:ht and day by 4ho#esome ecstasy, sur1assin: ai# the 1#easures that 4ea#th, amusement, and e"en :rati$ied inte##ect, erudition, or the sense o$ art, can

:i"eB [19F9 3E9]. And $ina##y, and best o$ a##, the $o##o4in:9 B,o= /ature Jthe on#y com1#ete, [1. 350] actua# 1oemK existin: ca#m#y in the di"ine scheme, containin: a##, content, care#ess o$ the criticisms o$ a day, or these end#ess and 4ordy chatterers. And to= to the consciousness o$ the sou#, the 1ermanent identity, the thou:ht, the somethin:, be$ore 4hich the ma:nitude e"en o$ 'emocracy, art, #iterature, etc., d4ind#es, becomes 1artia#, measurab#e--somethin: that $u##y satis$ies J4hich those do notK. 0hat somethin: is the A## and the idea o$ A##, 4ith the accom1anyin: idea o$ eternity, and o$ itse#$, the sou#, buoyant, indestructib#e, sai#in: 1ace $ore"er, "isitin: e"ery re:ion, as a shi1 the sea. And a:ain to= the 1u#sations in a## matter, a## s1irit, throbbin: $ore"er--the eterna# beats, eterna# systo#e and dyasto#e o$ #i$e in thin:s--4here$rom & $ee# and kno4 that death is not the endin:, as 4e thou:ht, but rather the rea# be:innin:--and that nothin: e"er is or can be #ost, nor e"en die, nor sou# nor matterB [19F9 3F5]. %ere 4e ha"e brou:ht out stron:#y the consciousness o$ the Cosmos, its #i$e and eternity--and the consciousness o$ the e>ua# :randeur and eternity o$ the indi"idua# sou#, the one ba#ancin: Je>ua# toK the other. &n a 4ord, 4e ha"e here the ex1ression Jas $ar, 1erha1s, as it can be ex1ressedK o$ 4hat is ca##ed in this "o#ume Cosmic Consciousness. 0hose 4ho so $ar ha"e been endo4ed 4ith Cosmic Consciousness ha"e been, a#most to a man, carried a4ay and subLu:ated by it; they ha"e #ooked u1on it--most o$ them--as bein: a 1reterhuman, more or #ess su1ernatura# $acu#ty, se1aratin: them $rom other men. 0hey ha"e a#most, i$ not >uite, a#4ays sou:ht to he#1 men, $or their mora# sense has been ine"itab#y 1uri$ied and e#e"ated by the oncomin: o$ the ne4 sense, to an extraordinary de:ree; but they ha"e not rea#i?ed the need, nor, 1robab#y, $e#t the 1ossibi#ity o$ usin: their unusua# insi:ht and 1o4er in any systematic manner. 0hat is, 0%! MA/ has not mastered, taken 1ossession o$, and used, the ne4 $acu#ty, but has been Jon the contraryK #ar:e#y or entire#y mastered and used by it. 0his 4as c#ear#y the case 4ith .au#, 4ho 4as #ed a4ay by the :randeur and :#ory o$ the ne4 sense to underrate the rea##y e>ua# di"inity o$ his 1re"ious human $acu#ties. 0he same 4ords cou#d 4ith near#y e>ua# truth be a11#ied to the case o$ Gautama. 0he e"i#s that [1. 351] humanity has su$$ered and is to-day su$$erin: sim1#y because these t4o men took this mistaken "ie4--the e"i#s, name#y, that ha"e come u1on us throu:h des1isin: Bthe $#eshB--i.e., throu:h des1isin: the so-ca##ed Bnatura# manB--the e"i#s, in $ine, that ha"e come $rom the teachin: that one 1art o$ man is :ood and to be cu#ti"ated, 4hi#e another 1art is bad and Ji$ 1ossib#eK to be extir1ated, or, i$ that is not 1ossib#e, co"ered u1 and hidden a4ay--the e"i#s that ha"e come u1on us $rom this $a#se "ie4 are entire#y inca#cu#ab#e and 4ou#d sometimes a#most tem1t us to $or:et the e"en :reater bene$its besto4ed u1on the race by the men $rom 4hom the e"i#s s1eci$ied ha"e come. /ot that Gautama and .au# are by any means entire#y res1onsib#e $or the monasticism and asceticism o$ their $o##o4ers. &t is doubt#ess true, as ,ecky [11E9 107] te##s us, that this mo"ement had a#ready be:un. But no one can or 4i## deny that the in$#uence o$ these t4o men in intensi$yin: and directin: the 1assion $or abne:ation o$ 1#easure and so-ca##ed 1urity Jin other 4ords, in settin: aside the thin:s o$ the se#$ conscious #i$e in $a"or o$ those o$ the Cosmic ConsciousK 4as inca#cu#ab#y :reat. 0he e"i#s in >uestion ha"e been c#ear#y seen, #ucid#y 1ortrayed and traced back to their 1redominant source in these :reat teachers by many 4riters. Amon: the rest )idd [107913F$] has indicated 4ith :reat $orce and truth the immense im1u#se to4ard se#$ denia# that marked the ear#y centuries o$ Christianity; has sho4n that the im1u#se in >uestion, thou:h Birrationa#,B had a meanin: dee1er than reason; that i$ the race is to ad"ance such anti-socia# instincts are a necessity Jthou:h it is neither necessary nor 4e## that they shou#d o$ten ha"e the $orce they 1ossessed in the centuries re$erred toK; that they ha"e their 1#ace in this scheme Lust as ha"e their com1#ement, the socia# instincts. 6hat

)idd does not see is--4hence the :reat teachers deri"ed the insi:ht $rom 4hich 4as born the assurance that so mo"ed them and throu:h them the 4or#d. 0his anta:onism bet4een the hi:her and the #o4er #i$e, bet4een the #i$e $or se#$ and the #i$e $or others, bet4een the #i$e o$ the $#esh and the #i$e o$ the s1irit, bet4een the #i$e o$ the indi"idua# [1. 353] and the #i$e o$ the race, bet4een the se#$ conscious #i$e and the Cosmic Conscious #i$e, is, 1erha1s, the su1reme $act o$ the modern 4or#d--:i"in: to it both motion and stabi#ity, Lust as the o11osite $orces, the centri$u:a# and the centri1eta#, :i"e both motion and stabi#ity in the s1here o$ the astra# uni"erse. And $rom this 1oint o$ "ie4 it is c#ear 4hy it shou#d be that9 ,e sort des :rands hommes est de 1asser tour a tour 1our des $ous et 1our des sa:es. ,a :#oire est dCetre un de ceux >ue choisit successi"ement #Chumanite 1ar #es aimer et #es hair [1579 173]. &t may be that 6a#t 6hitman is the $irst man 4ho, ha"in: Cosmic Consciousness "ery $u##y de"e#o1ed, has de#iberate#y set himse#$ a:ainst bein: thus mastered by it, determinin:, on the contrary, to subdue it and make it the ser"ant a#on: 4ith sim1#e consciousness, se#$ consciousness and the rest o$ the united, indi"idua# !,*. %e sa4, 4hat neither Gautama nor .au# sa4, 4hat 2esus sa4, thou:h not so c#ear#y as he, that thou:h this $acu#ty is tru#y God#ike, yet it is no more su1ernatura# or 1reternatura# than si:ht, hearin:, taste, $ee#in:, or any other, and he conse>uent#y re$used to :i"e it un#imited s4ay, and 4ou#d not a##o4 it to tyranni?e o"er the rest. %e be#ie"es in it, but he says the other se#$, the o#d se#$, must not abase itse#$ to the ne4; neither must the ne4 be encroached u1on or #imited by the o#d; he 4i## see that they #i"e as $riend#y co-4orkers to:ether. And it may here be said that 4hoe"er does not rea#i?e this #ast c#ause 4i## ne"er $u##y understand the B,ea"es.B 0he next re$erence made by 6a#t 6hitman to Cosmic Consciousness, to be noted here, is in a 1oem ca##ed the B.rayer o$ Co#umbusB [1959 535], a $e4 4ords on the history o$ 4hich 4i## be in order. &t 4as 4ritten about 17HE-F, 4hen the condition o$ the 1oor, sick, ne:#ected s1iritua# ex1#orer 4as strikin:#y simi#ar to that o$ the heroic :eo:ra1hica# ex1#orer shi14recked on the Anti##ean is#and in 1F05, at 4hich time and 1#ace the 1rayer is su11osed to be o$$ered u1. 6a#t 6hitman--a "ery common trick 4ith him--used this a:reement o$ circumstance to 1ut his o4n 4ords Jostensib#yK into the mouth o$ the other man. 0he 1rayer is in rea#ity, o$ course, 6a#t 6hitmanCs o4n and a## the a##usions [1. 355] in it are to his o4n #i$e, 4ork, $ortunes--to himse#$. &n it he re$ers s1eci$ica##y and 1ointed#y to the 1resent subLect matter. 1eakin: to God, he says9 0hou kno4est my manhoodCs so#emn and "isionary meditations. + & am sure they rea##y came $rom 0hee, 0he ur:e, the ardor, the uncon>uerab#e 4i##, 0he 1otent, $e#t, interior command, stron:er than 4ords, A messa:e $rom the %ea"ens, 4his1erin: to me e"en in s#ee1, 0hese s1ed me on. +ne e$$ort more, my a#tar this b#eak sand; 0hat 0hou + God my #i$e hast #i:hted, 6ith ray o$ #i:ht, steady, ine$$ab#e, "ouchsa$ed o$ 0hee,

,i:ht rare unte##ab#e, #i:htin: the "ery #i:ht, Beyond a## si:ns, descri1tions, #an:ua:es; *or that + God, be it my #atest 4ord, here on my knees, +#d, 1oor, and 1ara#y?ed, & thank 0hee. My hands, my #imbs :re4 ner"e#ess, My brain $ee#s rackCd, be4i#derCd, ,et the o#d timbers 1art, & 4i## not 1art, & 4i## c#in: $ast to 0hee + God, thou:h the 4a"es bu$$et me, 0hee, 0hee at #east & kno4. At the time o$ 4ritin: these #ines 6a#t 6hitman is $i$ty-$i"e or $i$ty-six years o$ a:e. *or o"er t4enty years he has been :uided by this Jseemin:K su1ernatura# i##umination. %e has yie#ded $ree#y to it and obeyed its behests as bein: $rom God %imse#$. %e has B#o"ed the earth, sun, anima#s, des1ised riches, :i"en a#ms to e"ery one that asked, stood u1 $or the stu1id and cra?y, de"oted his income and #abor to othersB [1959 3H5], as commanded by the di"ine "oice and as im1e##ed by the di"ine im1u#se, and no4 $or re4ard he is 1oor, sick, 1ara#y?ed, des1ised, ne:#ected, dyin:. %is messa:e to man, to the de#i"ery o$ 4hich he has de"oted his #i$e, 4hich has been dearer in his eyes J$or manCs sakeK than 4i$e, chi#dren, #i$e itse#$, is unread or sco$$ed and Leered at. 6hat sha## he say to God< %e says that God kno4s him throu:h and throu:h, and that he is 4i##in: to #ea"e himse#$ in GodCs hands. %e says that he does not kno4 men nor his o4n 4ork, and so does [1. 35E] not Lud:e 4hat men may do 4ith, or say to, the B,ea"es.B But he says he does kno4 God, and 4i## c#in: to him thou:h the 4a"es bu$$et him. 0hen about the ins1iration, the i##umination, the 1otent, $e#t, interior command stron:er than 4ords< %e is sure that this comes $rom God. %e has no doubt. 0here can be no doubt o$ that. %e :oes on to s1eak o$ the ray o$ #i:ht, steady, ine$$ab#e, 4ith 4hich God has #i:hted his #i$e, and says it is rare, unte##ab#e, beyond a## si:ns, descri1tions, #an:ua:es. And this Jbe it 4e## rememberedK is not the utterance o$ 4i#d enthusiasm, but o$ co#d, hard $act by a 4orn-out o#d man on Jas he su11osedK his deathbed. 0his ackno4#ed:ment by 6hitman o$ GodCs :oodness reca##s $orcib#y BaconCs :ratitude to God $or his B:i$ts and :races,B his circumstances in the summer o$ 1831 Jboth out4ard#y and in4ard#yK bein: as 1ara##e# as they cou#d 1ossib#y be 4ith those o$ 6hitman in 17HF. 0he next direct a##usion to Cosmic Consciousness to be noted is embodied in a 1oem ca##ed B/o4 .recedent on:s, *are4e##B [1959 E05], 4ritten in 2une, 1777, 4hen he a:ain, and 4ith :ood reason, su11osed himse#$ dyin:. 0he 1oem 4as 4ritten as a hasty :ood-bye to the B,ea"es.B At the end o$ it he re$ers to his son:s and their ori:in in these 4ords9 + hea"en= 4hat $#ash and started end#ess train o$ a##= com1ared indeed to that= 6hat 4retched shred eCen at the best o$ a##= %e says9 Com1ared to the $#ash, the di"ine i##umination $rom 4hich they had their ori:in, ho4 1oor and 4orth#ess his 1oems are. And it must be borne in mind that 6hitman ne"er had a bad o1inion o$ the B,ea"es.B %e used to say Jin a semi-Locu#ar manner, but $u##y meanin: it a## the sameK that none o$ the $e##o4s Jmeanin: out-and-out admirersK, not e"en +CConner, Burrou:hs or Bucke, thou:ht as

hi:h#y o$ them as he did. But thinkin: that 4ay o$ them he cou#d sti## exc#aim ho4 1oor they 4ere com1ared to the i##umination $rom 4hich they s1ran:. But he did not die at that time. %e ra##ied, and a:ain, it seems, $rom time to time [1. 35F] the "ision a11eared and the "oice 4his1ered. 'oubt#ess the "ision :re4 more dim and the "oice #ess distinct as time 1assed and the $eeb#eness o$ a:e and sickness ad"anced u1on him. At #ast, in 1791, at the a:e o$ se"enty-t4o, the BBrahmic 1#endorB $ina##y de1arted, and in those mystic #ines, B0o the unset Bree?eB [1959 E1E], 4hich the %ar1ers returned to him as Ba mere im1ro"isation,B he bids it $are4e##9 0hou hast + /ature= e#ements= utterance to my heart beyond the rest--and this is o$ them. . . . 0hou art s1iritua#, God#y, most o$ a## kno4n to my sense, Minister to s1eak to me, here and no4, 4hat 4ord has ne"er to#d, and cannot te##, Art thou not uni"ersa#, concreteCs disti##ation< As a man 4ith Cosmic Consciousness sees the Cosmic order, and that, as .au# says, Ba## thin:s 4ork to:ether $or :oodB [QQ] [199 79 37], so e"ery such man is 4hat is ca##ed Ban +1timist,B and it may be $ree#y stated that the kno4#ed:e o$ the $riend#iness o$ the uni"erse to man is a distincti"e mark o$ the c#ass o$ men considered in this "o#ume. 0hat 6hitman has this mark needs sayin: on#y to those 4ho ha"e not read him. A:ain and a:ain in e"er-"aryin: 4ords he says and re1eats9 BAnd & say there is in $act no e"i#B [1959 33]. BC#ear and s4eet is my sou#, and c#ear and s4eet is a## that is not my sou#B [1959 51]. B&s it #ucky to be born<B he asks, and ans4ers9 B&t is Lust as #ucky to dieB [1959 5E]. o 'ante, in summin: u1, dec#ares that, seen by the #i:ht o$ the Cosmic ense, a## is 1er$ect, inc#udin: that 4hich outside that #i:ht is Jor seemsK im1er$ect [H39 315]. &t is not su11osed that in the case o$ any man so $ar born has the Cosmic ense been constant#y 1resent $or years, months, or e"en 4eeks--1robab#y not e"en $or days or hard#y hours. &n many cases it a11ears on#y once and $or a $e4 moments on#y, but that $#ash is su$$icient to #i:ht u1 Jmore or #ess bri:ht#yK a## the subse>uent years o$ #i$e. &n the :reatest cases it may be 1resent $or many minutes at a time and return at inter"a#s o$ 4eeks, [1. 358] months or years. Bet4een these extremes there 4ou#d seem to be a "ast ran:e o$ :reater and #ess cases. &t has a#ready been stated more than once that 4hi#e Cosmic Consciousness is actua##y 1resent there is a 1ro$ound chan:e in the a11earance o$ the subLect o$ it. &$ one thinks ho4 the countenance is #it u1 by ordinary :reat Loy, it 4i## be seen that the chan:e s1oken o$ must ha11en. /ot on#y so, but it is 4ithin the 1ersona# kno4#ed:e o$ the 4riter that Jat a## e"ents, in some casesK a man does not a#to:ether return Jat #east 1ermanent#yK to his o#d ex1ression and a11earance $or months or e"en years a$ter a 1eriod o$ i##umination. 0his is as much as to say that the $ace o$ a man 4ho had occasiona# 1eriods o$ i##umination, extendin: throu:h years, 4ou#d 4ear, habitua##y, a more or #ess exa#ted and nob#e ex1ression, and this is true. &t is, ho4e"er, o$ course, 4hi#e Cosmic Consciousness is actua##y 1resent that the chan:e in the

as1ect o$ the subLect is the :reatest. 0he $o##o4in: seems to be a descri1tion o$ this chan:e. !ither Cosmic Consciousness 4as actua##y 1resent at the hour mentioned or it had been 1resent immediate#y be$ore it. 0he account is by an eye 4itness--Miss %e#en .rice--a #ady 4e## kno4n to the 1erson 4ho 4rites these #ines9 +ne e"enin: in 1788, 4hi#e 6a#t 6hitman 4as sto11in: 4ith us in /e4 -ork, the tea be## had been run: ten minutes or more 4hen he came do4n $rom his room, and 4e a## :athered around the tab#e. & remarked him as he entered the room; there seemed to be a 1ecu#iar bri:htness and e#ation about him, an a#most irre1ressib#e Loyousness, 4hich shone $rom his $ace and seemed to 1er"ade his 4ho#e body. &t 4as the more noticeab#e as his ordinary mood 4as one o$ >uiet, yet cheer$u# serenity. & kne4 he had been 4orkin: at a ne4 edition o$ his book, and & ho1ed i$ he had an o11ortunity he 4ou#d say somethin: to #et us into the secret o$ his mysterious Loy. (n$ortunate#y most o$ those at the tab#e 4ere occu1ied 4ith some subLect o$ con"ersation; at e"ery 1ause & 4aited ea:er#y $or him to s1eak; but no, some one e#se 4ou#d be:in a:ain, unti# & :re4 a#most 4i#d 4ith im1atience and "exation. %e a11eared to #isten, and 4ou#d e"en #au:h at some o$ the remarks that 4ere made, yet he did not utter a sin:#e 4ord durin: the mea#; and his $ace sti## 4ore that sin:u#ar bri:htness and de#i:ht, as thou:h he had 1artaken o$ some di"ine e#ixir. %is ex1ression 4as so remarkab#e that & mi:ht ha"e doubted my o4n obser"ation had it not been noticed by another as 4e## as myse#$ [579 53]. [1. 35H]

&&&.

(MMAR-. a. 0he subLecti"e #i:ht a11eared stron:#y to 6hitman. b. 0he mora# e#e"ation and c. &nte##ectua# i##umination 4ere extreme, and in his case stand out "ery c#ear#y, since 4e kno4 the man so 4e## both be$ore and a$ter the oncomin: o$ the Cosmic ense. d. &n no other man 4ho e"er #i"ed 4as the sense o$ eterna# #i$e so abso#ute. e. *ear o$ death 4as absent. /either in hea#th nor in sickness did he sho4 any si:n o$ it, and there is e"ery reason to be#ie"e he did not $ee# it. $. %e had no sense o$ sin. 0his must not be understood as meanin: that he $e#t himse#$ to be 1er$ect. 6hitman rea#i?ed his o4n :reatness as c#ear#y and $u##y as did any o$ his admirers. %e a#so rea#i?ed ho4 immeasurab#y he 4as be#o4 the idea# 4hich he constant#y set u1 be$ore himse#$. :. 0he chan:e o$ the se#$ conscious man into the Cosmic Conscious 4as instantaneous--occurrin: at a certain hour o$ a certain day. h. &t occurred at the characteristic a:e and at the characteristic time o$ the year. i. 0he a#tered a11earance o$ the man 4hi#e in the Cosmic Conscious state 4as seen and noted.

*ootnotes S35F9Q &n the 1assa:e .au# seems to #imit the statement Bto them that #o"e GodB Jto those 4ho ha"e Cosmic ConsciousnessK, but 4hat he rea##y intends is doubt#ess9 A## thin:s 4ork to:ether $or :ood; but this is on#y rea##y seen and kno4n by those 4ho ha"e been endo4ed 4ith the Cosmic ense. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 1E. !d4ard Car1enter.

&. 6A born Au:ust 39th, 17EE, at Bri:hton, 4here he s1ent his ear#y youth. %is $ather came $rom Corn4a##. %e 4ent $or se"era# years to Bri:hton Co##e:e, and in 178E entered 0rinity %a##, [1. 357] [1ara:ra1h continues] Cambrid:e, 4here he obtained a scho#arshi1, :raduated in 1787 as tenth 4ran:#er, and a$ter4ards 4as e#ected a $e##o4 o$ the co##e:e. &n due course he 4as ordained, and $or some years acted as curate o$ t. !d4ardCs Church, Cambrid:e, o$ 4hich at the time *rederic 'ennison Maurice 4as "icar. %e ne"er 1ro$ound#y be#ie"ed in the historica# accuracy o$ the Bib#e. %is $ather 4as a Broad Churchman, and brou:ht him u1 to think $or himse#$. 6hen >uite youn: he had made u1 his mind to take orders and stuck to that notion #ar:e#y $rom an idea that the church cou#d be 4idened $rom the inside. +nce $air#y inside, ho4e"er, he $ound it 4ou#d take a 1recious #on: time. &n $ine, he soon $e#t himse#$ so i## at ease that a com1#ete break 4ith the 4ho#e thin: became abso#ute#y necessary. %e 4as in orders $rom 1789 to 17HE. 6e $ind him immediate#y a$ter this 4orkin: 4ith a11ro"ed success in a ne4 $ie#d--that o$ uni"ersity extension. %e 4as at this time, $rom 17HE to 1770, es1ecia##y kno4n and #o"ed in and about -ork, /ottin:ham and he$$ie#d. About the same time he be:an to study dee1#y socia# >uestions, and became con"inced that society 4as on a 4ron: basis and mo"in: in a 4ron: direction. &t 4as ear#y in 1771, as he te##s us, 4hen in his thirty-se"enth year, that Car1enter entered into Cosmic Consciousness. 0he e"idence o$ the $act is 1er$ect#y c#ear, but it is not 4ithin the 1o4er o$ the 4riter to :i"e detai#s o$ i##umination in the case beyond those :i"en be#o4. As a direct resu#t o$ the oncomin: o$ the Cosmic ense he 1ractica##y resi:ned his socia# rank and became a #aborer; that is to say, he 1rocured a $e4 acres o$ #and not many mi#es $rom 'ron$ie#d, in 'erbyshire, bui#t u1on it a sma## house and #i"ed there 4ith the $ami#y o$ a 4orkin: man as one o$ themse#"es. 'ressin: in the common corduroy o$ the country side, he took u1 his s1ade and 4orked steadi#y 4ith the others. &t seemed to him that the manners and habits o$ the rich 4ere #ess nob#e than those o$ the 1oor; that the sou# and #i$e o$ the rich 4ere #ess nob#e. %e 1re$erred to #i"e 4ith the com1arati"e#y 1oor and to be himse#$ com1arati"e#y 1oor, in that res1ect Jnot $o##o4in: the exam1#e o$, butK 1artici1atin: in

the instinct o$ Gautama. 2esus, [1. 359] [1ara:ra1h continues] .au#, ,as Casas and 6hitman. %e retains his 1iano, and a$ter his hours o$ manua# toi# 4i## re$resh himse#$ 4ith a sonata o$ Beetho"en, $or he is an accom1#ished and ori:ina# musician. &t is need#ess to say that he is a 1ronounced and ad"anced socia#ist--1erha1s an anarchist. %e is one 4ith the 1eo1#e, the BcommonB 1eo1#e Jmade so numerous, so common, said ,inco#n, because God #o"es them and #ikes to see many o$ themK. &t is chi#dish to say Jas some ha"e thou:ht and saidK that men o$ this stam1 #i"e as 1oor men 4ith the 1oor $or the sake o$ in$#uencin: these and as an exam1#e to the rich. 0hey sim1#y #i"e as 1oor men 4ith the 1oor, as #aborin: men 4ith #aborers, because they 1re$er the #i$e, the manners, the habits, the surroundin:s, the 1ersona#ity o$ these to the #i$e, the manners, the habits, the surroundin:s and the 1ersona#ity o$ the rich. +ccasiona##y he descends into so-ca##ed B:ood societyB Jha"in: c#ose and dear re#ations thereK, but does not remain in it $or any #en:th o$ time. %e #o"es abo"e a## thin:s, in himse#$ and others, honesty, candor, sincerity and sim1#icity, and he says he $inds more o$ these in the 1oor, common, 4orkin: 1eo1#e than he $inds in the rich men and 4omen 4ho constitute Bsociety.B &n 17H5 Car1enter 1ub#ished B/arcissus and +ther .oems,B and in 17HF BMoses9 A 'rama.B %e be:an readin: 6hitman in 1789, and read the B,ea"esB continuous#y $or ten years therea$ter. 6hether Car1enter 4ou#d ha"e ac>uired Cosmic Consciousness i$ he had ne"er read 6hitman cannot 1erha1s be said, either by himse#$ or by any one e#se, but there seems #itt#e doubt that the study o$ the B,ea"esB 4as a materia# $actor #eadin: u1 to his i##umination. %e is not the on#y man 4ho has been he#1ed $or4ard by the same a:ency, and it is 1robab#e that in the 4or#dCs $uture many thousand men and 4omen 4i## be in simi#ar manner he#1ed to the same :oa#. *or Jand in this $act is the raison dCetre o$ the 1resent "o#umeK, next to the necessary heredity and the ri:ht constitution Jbodi#y and menta#K, association 4ith the minds o$ those 4ho ha"e 1assed the boundary into B 1ecia#ismB is o$ su1reme im1ortance. %e be:an to 4rite B0o4ards 'emocracyB Jthe book in 4hich he attem1ted to embody the teachin:s o$ the [1. 3E0] [1ara:ra1h continues] Cosmic enseK immediate#y a$ter his i##umination. 0he $irst edition, sma## and thin, 4as 1ub#ished in 1775; the second, a :ood dea# en#ar:ed, in 177F; the third, :ro4n into a stout, handsome "o#ume, in 1793; and the $ourth, in 1798. /o better book can be read $rom 4hich to obtain an idea as to 4hat Cosmic Consciousness is and in 4hat it di$$ers $rom se#$ consciousness. Besides B0o4ards 'emocracy,B Car1enter 1ub#ished, in 177H, B!n:#andCs &dea#B; in 1779, BCi"i#i?ation, its Cause and Cure,B and in 1795, B*rom AdamCs .eak to !#e1hantaB; a## o$ 4hich are exceedin:#y 4e## 4orth attention.

&&. &n a #etter to the 1resent 4riter, 4ho had asked $or certain $acts about the ne4 sense, he says9 & rea##y do not $ee# that & can te## you anythin: 4ithout $a#si$yin: and obscurin: the matter. & ha"e done my best to 4rite it out in B0o4ards 'emocracy.B & ha"e no ex1erience o$ 1hysica# #i:ht in this re#ation. 0he 1erce1tion seems to be one in 4hich a## the senses unite into one sense. &n 4hich you become the obLect. But this is uninte##i:ib#e, menta##y s1eakin:. & do not think the matter can be de$ined as yet; but & do not kno4 that there is any harm in 4ritin: about it.[QQ]

[3E0-1]Q &n the Aa:asaneyi- amhita-(1anishad occurs the $o##o4in: "erse9 B6hen, to a man 4ho understands, the se#$ has become a## thin:s, 4hat sorro4, 4hat troub#e can there be to him 4ho once behe#d that unityB [1F09513]< &n another 1#ace he has the $o##o4in: c#ear and ex1#icit 1assa:e on the subLect9 /ot4ithstandin:, then, the 1re"a#ence o$ the $oot re:ime Jinducti"e scienceK and that the heathen so $urious#y ra:e to:ether in their be#ie$ in it, #et us su::est that there is in man a di"ine consciousness as 4e## as a $oot consciousness. *or as 4e sa4 that the sense o$ taste may 1ass $rom bein: a mere #oca# thin: on the ti1 o$ the ton:ue to 1er"adin: and becomin: synonymous 4ith the hea#th o$ the 4ho#e body; or as the b#ue o$ the sky may be to one 1erson a mere su1er$icia# im1ression o$ co#or, and to another the ins1iration o$ a 1oem or 1icture, and to a third, as to the BGod-intoxicatedB Arab o$ the desert, a #i"in: 1resence #ike the ancient 'yaus or Oeus--so may not the 4ho#e o$ human consciousness :radua##y #i$t itse#$ $rom a mere #oca# and tem1orary consciousness to a di"ine and uni"ersa#< 0here is in e"ery man a #oca# consciousness connected 4ith his >uite externa# body; that 4e kno4. Are there not a#so in e"ery man the makin: o$ a uni"ersa# consciousness< 0hat there are in us [1. 3E1] 1hases o$ consciousness 4hich transcend the #imit o$ the bodi#y senses is a matter o$ dai#y ex1erience; that 4e 1ercei"e and kno4 thin:s 4hich are not con"eyed to us by our bodi#y eyes and heard by our bodi#y ears is certain; that there rise in us 4a"es o$ consciousness $rom those around us--$rom the 1eo1#e, the race, to 4hich 4e be#on:--is a#so certain. May there, then, not be in us the makin:s o$ a 1erce1tion and kno4#ed:e 4hich sha## not be re#ati"e to this body 4hich is here and no4, but 4hich sha## be :ood $or a## time and e"ery4here< 'oes there not exist, in truth, as 4e ha"e a#ready hinted, an inner i##umination, o$ 4hich 4hat 4e ca## #i:ht in the outer 4or#d is the 1artia# ex1ression and mani$estation, by 4hich 4e can u#timate#y see thin:s as they are, beho#din: a## creation--the anima#s, the an:e#s, the 1#ants, the $i:ures o$ our $riends and a## the ranks and races o$ human kind, in their true bein: and order--not by any #oca# act o$ 1erce1tion, but by a cosmica# intuition and 1resence, identi$yin: ourse#"es 4ith 4hat 4e see< 'oes there not exist a 1er$ected sense o$ hearin:--as o$ the mornin: stars sin:in: to:ether--an understandin: o$ the 4ords that are s1oken a## throu:h the uni"erse, the hidden meanin: o$ a## thin:s, the 4ord 4hich is creation itse#$-a 1ro$ound and $ar-1er"adin: sense, o$ 4hich our ordinary sense o$ sound is on#y the $irst no"itiate and initiation< 'o 4e not become a4are o$ an inner sense o$ hea#th and o$ ho#iness--the trans#ation and $ina# outcome o$ the externa# sense o$ taste--4hich has 1o4er to determine $or us abso#ute#y and 4ithout any ado, 4ithout ar:ument, and 4ithout denia#, 4hat is :ood and a11ro1riate to be done or su$$ered in e"ery case that can arise< &$ there are such 1o4ers in man, then, indeed, an exact science is 1ossib#e. hort o$ it there is on#y a tem1orary and 1hantom science. B6hatsoe"er is kno4n to us by JdirectK consciousness,B says Mi## in his B,o:ic,B Bis kno4n to us 4ithout 1ossibi#ity o$ >uestion.B 6hat is kno4n by our #oca# and tem1orary consciousness is kno4n $or the moment beyond 1ossibi#ity o$ >uestion; 4hat is kno4n by our 1ermanent and uni"ersa# consciousness is 1ermanent#y kno4n beyond 1ossibi#ity o$ >uestion [FH9 9H-7]. &n a #ater book, Car1enter has a cha1ter, BConsciousness 6ithout 0hou:htB [F89 1F5], 4ritten ex1ress#y to :i"e to the uninitiated an idea o$ 4hat is meant by the 4ords used as the tit#e o$ the 1resent "o#ume. %ere $o##o4s that cha1ter entire. 0hose interested in the subLect had better see the book itse#$, as it contains other cha1ters a#most e>ua##y im1ortant. 0he cha1ter be:ins9 0he >uestion is9 6hat is this ex1erience< or rather--since an ex1erience can rea##y on#y be kno4n to a 1erson 4ho ex1eriences it--4e may ask9 6hat is the nature o$ this ex1erience< And in tryin: to indicate an ans4er o$ some kind to this >uestion & $ee# considerab#e di$$idence, Lust $or the "ery

reason J$or oneK a#ready mentioned--name#y, that it is so di$$icu#t or im1ossib#e $or one 1erson to :i"e a true account o$ an ex1erience 4hich has occurred to another. [1. 3E3] &$ & cou#d :i"e the exact 4ords o$ the teacher, 4ithout any bias deri"ed either $rom myse#$ or the inter1retin: $riend, the case mi:ht be di$$erent; but that & cannot 1retend to do; and i$ & cou#d, the o#d-4or#d scienti$ic $orm in 4hich his thou:hts 4ere cast 4ou#d 1robab#y on#y 1ro"e a stumb#in: b#ock and a source o$ con$usion, instead o$ a he#1, to the reader. &ndeed in the case o$ the sacred books, 4here 4e ha"e a :ood dea# o$ accessib#e and authoritati"e in$ormation, 6estern critics, thou:h $or the most 1art a:reein: that there is some rea# ex1erience under#yin:, are sad#y at "ariance as to 4hat that ex1erience may be. *or these reasons & 1re$er not to attem1t or 1retend to :i"e the exact teachin:, unbiased, o$ the &ndian Gurus or their ex1eriences, but on#y to indicate, so $ar as & can, in my o4n 4ords, and in modern thou:ht-$orm, 4hat & take to be the direction in 4hich 4e must #ook $or this ancient and 4or#d-o#d kno4#ed:e 4hich has had so stu1endous an in$#uence in the !ast, and 4hich indeed is sti## the main mark o$ its di$$erence $rom the 6est. And $irst #et me :uard a:ainst an error 4hich is #ike#y to arise. &t is "ery easy to assume, and "ery $re>uent#y assumed, in any case 4here a 1erson is credited 4ith the 1ossession o$ an unusua# $acu#ty, that such 1erson is at once #i$ted out o$ our s1here into a su1ernatura# re:ion, and 1ossesses e"ery $acu#ty o$ that re:ion. &$, $or instance, he or she is, or is su11osed to be, c#air"oyant, it is assumed that e"erythin: is or ou:ht to be kno4n to them; or i$ the 1erson has sho4n 4hat seems a miracu#ous 1o4er at any time or in any case, it is asked by 4ay o$ discredit 4hy he or she did not sho4 a #ike 1o4er at other times or in other cases. A:ainst a## such hasty :enera#i?ations it is necessary to :uard ourse#"es. &$ there is a hi:her $orm o$ consciousness obtainab#e by man than that 4hich he can $or the most 1art c#aim at 1resent, it is 1robab#e--nay, certain--that it is e"o#"in: and 4i## e"o#"e but s#o4#y, and 4ith many a s#i1 and hesitant 1ause by the 4ay. &n the $ar 1ast o$ man and the anima#s consciousness o$ sensation and consciousness o$ se#$ ha"e been successi"e#y e"o#"ed--each o$ these mi:hty :ro4ths 4ith innumerab#e branches and branch-#ets continua##y s1readin:. At any 1oint in this "ast ex1erience a ne4 :ro4th, a ne4 $orm o$ consciousness mi:ht 4e## ha"e seemed miracu#ous. 6hat cou#d be more mar"e##ous than the $irst re"ea#ment o$ the sense o$ si:ht, 4hat more inconcei"ab#e to those 4ho had not ex1erienced it, and 4hat more certain than that the $irst use o$ this $acu#ty must ha"e been $rau:ht 4ith de#usion and error< -et there may be an inner "ision 4hich a:ain transcends si:ht, e"en as $ar as si:ht transcends touch. &t is more than 1robab#e that in the hidden births o$ time there #urks a consciousness 4hich is not the consciousness o$ sensation and 4hich is not the consciousness o$ se#$--or at #east 4hich inc#udes and entire#y sur1asses these--a consciousness in 4hich the contrast bet4een the e:o and the externa# 4or#d, and the distinction bet4een subLect and obLect, $a## a4ay. 0he 1art o$ the 4or#d into 4hich such a consciousness admits us Jca## it su1ermundane or 4hate"er you 4i##K is 1robab#y at #east as "ast and com1#ex as the 1art 4e kno4, and 1ro:ress in that re:ion at #east e>ua##y s#o4 and tentati"e and "arious, #aborious, discontinuous and uncertain. 0here is no sudden #ea1 out o$ the back 1ar#or onto +#ym1us; and the routes, 4hen $ound, $rom one to the other, are #on: and be4i#derin: in their "ariety. [1. 3E5] And o$ those 4ho do attain to some 1ortion o$ this re:ion 4e are not to su11ose that they are at once demi-:ods or in$a##ib#e. &n many cases indeed the "ery no"e#ty and stran:eness o$ the ex1erience :i"e rise to 1hantasma# trains o$ de#usi"e s1ecu#ation. 0hou:h 4e shou#d ex1ect, and thou:h it is no doubt true on the 4ho#e, that 4hat 4e shou#d ca## the hi:her ty1es o$ existin:

humanity are those most #ike#y to come into 1ossession o$ any ne4 $acu#ties 4hich may be $#yin: about, yet it is not a#4ays so, and there are cases 4e## reco:ni?ed, in 4hich 1ersons o$ decided#y de$icient or 4ar1ed mora# nature attain 1o4ers 4hich 1ro1er#y be#on: to a hi:her :rade o$ e"o#ution, and are corres1ondin:#y dan:erous thereby. A## this, or a :reat 1art o$ it, the &ndian teachers insist on. 0hey say--and & think this commends the rea#ity o$ their ex1erience--that there is nothin: abnorma# or miracu#ous about the matter; that the $acu#ties ac>uired are on the 4ho#e the resu#t o$ #on: e"o#ution and trainin:, and that they ha"e distinct #a4s and an order o$ their o4n. 0hey reco:ni?e the existence o$ 1ersons o$ a demoniac $acu#ty, 4ho ha"e ac>uired 1o4ers o$ a certain :rade 4ithout corres1ondin: mora# e"o#ution, and they admit the rarity o$ the hi:hest 1hases o$ consciousness and the $e4ness o$ those at 1resent $itted $or its attainment. 6ith these #itt#e 1ro"isos, then, estab#ished & think 4e may :o on to say that 4hat the Gnani seeks and obtains is a ne4 order o$ consciousness--to 4hich, $or 4ant o$ a better, 4e may :i"e the name uni"ersa# or Cosmic Consciousness, in contradistinction to the indi"idua# or s1ecia# bodi#y consciousness 4ith 4hich 4e are a## $ami#iar. & am not a4are that the exact e>ui"a#ent o$ this ex1ression Buni"ersa# consciousnessB is used in the %indu 1hi#oso1hy; but the at-chit-ananda Brahm, to 4hich e"ery yo:i as1ires, indicates the same idea9 Bsat,B the rea#ity, the a## 1er"adin:; Bchit,B the kno4in:, 1ercei"in:; Bananda,B the b#iss$u#--a## these united in one mani$estation o$ Brahm. 0he 6est seeks the indi"idua# consciousness--the enriched mind, ready 1erce1tions and memories, indi"idua# ho1es and $ears, ambition, #o"es, con>uests--the se#$, the #oca# se#$, in a## its 1hases and $orms--and sore#y doubts 4hether such a thin: as an uni"ersa# consciousness exists. 0he !ast seeks the uni"ersa# consciousness, and in those cases 4here its >uest succeeds indi"idua# se#$ and #i$e thin a4ay to a mere $i#m, and are on#y the shado4s cast by the :#ory re"ea#ed beyond. 0he indi"idua# consciousness takes the $orm o$ 0hou:ht, 4hich is $#uid and mobi#e #ike >uicksi#"er, 1er1etua##y in a state o$ chan:e and unrest $rau:ht 4ith 1ain and e$$ort; the other consciousness is not in the $orm o$ 0hou:ht. &t touches, hears, sees, and is those thin:s 4hich it 1ercei"es--4ithout motion, 4ithout chan:e, 4ithout e$$ort, 4ithout distinction o$ subLect and obLect, but 4ith a "ast and incredib#e 2oy. 0he indi"idua# consciousness is s1ecia##y re#ated to the body. 0he or:ans o$ the body are in some de:ree its or:ans. But the 4ho#e body is on#y as one,UUU138UUU or:an o$ the Cosmic Consciousness. 0o attain this #atter one must ha"e the 1o4er o$ kno4in: oneCs se#$ se1arate $rom the body--o$ 1assin: into a state o$ ecstasy, in $act. 6ithout this the Cosmic Consciousness cannot be ex1erienced. &t is said9 B0here are $our main ex1eriences in initiation--J1K the meetin: [1. 3EE] 4ith a Guru; J3K the consciousness o$ Grace or Aru#--4hich may 1erha1s be inter1reted as the consciousness o$ a chan:e--e"en o$ a 1hysio#o:ica# chan:e--4orkin: 4ithin one; J5K the "ision o$ i"a JGodK, 4ith 4hich the kno4#ed:e o$ oneCs se#$ as distinct $rom the body is c#ose#y connected; JEK the $indin: o$ the uni"erse 4ithin.B B0he 4ise,B it is a#so said, B4hen their thou:hts become $ixed, 1ercei"e 4ithin themse#"es the Abso#ute consciousness, 4hich is ar"a sakshi, 6itness o$ a## thin:s.B Great ha"e been the dis1utes amon: the #earned as to the meanin: o$ the 4ord /ir"ana--4hether it indicates a state o$ no-consciousness or a state o$ "ast#y enhanced consciousness. .robab#y both "ie4s ha"e their Lusti$ication; the thin: does not admit o$ de$inition in the terms o$ ordinary #an:ua:e. 0he im1ortant thin: to see and admit is that under co"er o$ this and other simi#ar terms there does exist a rea# and reco:ni?ab#e $act Jthat is, a state o$ consciousness in some senseK, 4hich

has been ex1erienced o"er and o"er a:ain, and 4hich to those 4ho ha"e ex1erienced it in e"er so s#i:ht a de:ree has a11eared 4orthy o$ #i$e#on: 1ursuit and de"otion. &t is easy o$ course to re1resent the thin: as a mere 4ord, a theory, a s1ecu#ation o$ the dreamy %indu; but 1eo1#e do not sacri$ice their #i"es $or em1ty 4ords, nor do mere 1hi#oso1hica# abstractions ru#e the destinies o$ continents. /o, the 4ord re1resents a rea#ity, somethin: "ery basic and ine"itab#e in human nature. 0he >uestion rea##y is not to de$ine the $act--$or 4e cannot do that--but to :et at and ex1erience it. &t is interestin: at this Luncture to $ind that modern 6estern science, 4hich has hitherto--4ithout much resu#t--been occu1yin: itse#$ 4ith mechanica# theories o$ the uni"erse, is a11roachin: $rom its side this idea o$ the existence o$ another $orm o$ consciousness. 0he extraordinary 1henomena o$ hy1notism--4hich no doubt are in some de:ree re#ated to the subLect 4e are discussin:, and 4hich ha"e been reco:ni?ed $or a:es in the !ast--are $orcin: 6estern scientists to assume the existence o$ the so-ca##ed secondary consciousness in the body. 0he 1henomena seem rea##y inex1#icab#e 4ithout the assum1tion o$ a secondary a:ency o$ some kind, and it e"ery day becomes increasin:#y di$$icu#t not to use the 4ord consciousness to describe it. ,et it be understood that & am not $or a moment assumin: that this secondary consciousness o$ the hy1notists is in a## res1ects identica# 4ith the Cosmic Consciousness Jor 4hate"er 4e may ca## itK o$ the !astern occu#tists. &t may or may not be. 0he t4o kinds o$ consciousness may co"er the same :round, or they may on#y o"er#a1 to a sma## extent. 0hat is a >uestion & do not 1ro1ose to discuss. 0he 1oint to 4hich & 4ish to dra4 attention is that 6estern science is en"isa:in: the 1ossibi#ity o$ the existence in man o$ another consciousness o$ some kind beside that 4ith 4hose 4orkin:s 4e are $ami#iar. &t >uotes JA. Mo##K the case o$ Bark4orth, 4ho Bcan add u1 #on: ro4s o$ $i:ures 4hi#e carryin: on a #i"e#y discussion, 4ithout a##o4in: his attention to be at a## di"erted $rom the discussionB; and asks us ho4 Bark4orth can do this un#ess he has a secondary consciousness 4hich occu1ies itse#$ 4ith the $i:ures 4hi#e his 1rimary consciousness is in the thick o$ ar:ument. %ere is a #ecturer J*. MyersK 4ho $or a 4ho#e minute a##o4s his mind to 4ander entire#y a4ay $rom the subLect in hand, and ima:ines himse#$ to be sittin: beside a $riend in the audience and to be en:a:ed in con"ersation 4ith [1. 3EF] him, and 4ho 4akes u1 to $ind himse#$ sti## on the 1#at$orm #ecturin: a4ay 4ith 1er$ect ease and coherency. 6hat are 4e to say to such a case as that.T %ere, a:ain, is a 1ianist 4ho recites a 1iece o$ music by heart, and $inds that his recita# is actua##y hindered by a##o4in: his mind Jhis 1rimary consciousnessK to d4e## u1on 4hat he is doin:. &t is sometimes su::ested that the "ery 1er$ection o$ the musica# 1er$ormance sho4s that it is mechanica# or unconscious, but is this a $air in$erence< and 4ou#d it not seem to be a mere contradiction in terms to s1eak o$ an unconscious #ecture or an unconscious addition o$ a ro4 o$ $i:ures< Many actions and 1rocesses o$ the body, e.:., s4a##o4in:, are attended by distinct 1ersona# consciousness; many other actions and 1rocesses are >uite un1ercei"ed by the same; and it mi:ht seem reasonab#e to su11ose that these #atter, at any rate, 4ere 1ure#y mechanica# and de"oid o$ any menta# substratum. But the #ater de"e#o1ments o$ hy1notism in the 6est ha"e sho4n--4hat is 4e## kno4n to the &ndian $akirs--that under certain conditions consciousness o$ the interna# actions and 1rocesses o$ the body can be obtained; and not on#y so, but consciousness o$ e"ents takin: 1#ace at a distance $rom the body and 4ithout the ordinary means o$ communication. 0hus the idea o$ another consciousness, in some res1ects o$ 4ider ran:e than the ordinary one, and ha"in: methods o$ 1erce1tion o$ its o4n, has been :radua##y in$i#tratin: itse#$ into 6estern minds. 0here is another idea, 4hich modern science has been $ami#iari?in: us 4ith, and 4hich is brin:in: us to4ards the same conce1tion--that, name#y, o$ the $ourth dimension. 0he su11osition that the actua# 4or#d has $our s1ace-dimensions instead o$ three makes many thin:s concei"ab#e 4hich other4ise 4ou#d be incredib#e. &t makes it concei"ab#e that a11arent#y se1arate obLects, e.:., distinct

1eo1#e, are rea##y 1hysica##y united; that thin:s a11arent#y sundered by enormous distances o$ s1ace are rea##y >uite c#ose to:ether; that a 1erson or other obLect mi:ht 1ass in and out o$ a c#osed room 4ithout disturbance o$ 4a##s, doors, or 4indo4s, etc.; and i$ this $ourth dimension 4ere to become a $actor o$ our consciousness it is ob"ious that 4e shou#d ha"e means o$ kno4#ed:e 4hich to the ordinary sense 4ou#d a11ear sim1#y miracu#ous. 0here is much, a11arent#y, to su::est that the consciousness attained to by the &ndian :iianis in their de:ree, and by hy1notic subLects in theirs, is o$ this $ourth-dimensiona# order. As a so#id is re#ated to its o4n sur$aces, so, it 4ou#d a11ear, is Cosmic Consciousness re#ated to ordinary consciousness. 0he 1hases o$ the 1ersona# consciousness are but di$$erent $acets o$ the other consciousness; and ex1eriences 4hich seem remote $rom each other in the indi"idua# are 1erha1s a## e>ua##y near in the uni"ersa#. 1ace itse#$, as 4e kno4 it, may be 1ractica##y annihi#ated in the consciousness o$ a #ar:er s1ace o$ 4hich it is but the su1er$icies; and a 1erson #i"in: in ,ondon may not un#ike#y $ind that he has a back door o1enin: >uite sim1#y and unceremonious#y out in Bombay. B0he true >ua#ity o$ the sou#,B said the Guru one day, Bis that o$ s1ace, by 4hich it is at rest, e"ery4here. C$. 6hitman9 B'a??#in: and tremendous, ho4 >uick the sunrise 4ou#d ki## me, i$ & cou#d not no4 and a#4ays send sunrise out o$ me. 6e a#so ascend da??#in: and tremendous as the sun.B [1. 3E8] [1ara:ra1h continues] But this s1ace JAkasaK 4ithin the sou# is $ar abo"e the ordinary materia# s1ace. 0he 4ho#e o$ the #atter, inc#udin: a## the suns and stars, a11ears to you then as it 4ere but an atom o$ the $ormerB--and here he he#d u1 his $in:ers as thou:h crumb#in: a s1eck o$ dust bet4een them. BAt rest e"ery4here,B B&ndi$$erence,B B!>ua#ity.B 0his 4as one o$ the most remarkab#e 1arts o$ the GuruCs teachin:. 0hou:h J$or $ami#y reasonsK maintainin: many o$ the obser"ances o$ caste himse#$, and thou:h ho#din: and teachin: that $or the mass o$ the 1eo1#e caste ru#es 4ere >uite necessary, he ne"er ceased to insist that 4hen the time came $or a man Jor 4omanK to be Bemanci1atedB a## these ru#es must dro1 aside as o$ no im1ortance--a## distinction o$ castes, c#asses, a## sense o$ su1eriority or se#$-:oodness--o$ ri:ht and 4ron: e"en--and the most abso#ute sense o$ e>ua#ity must 1re"ai# to4ards e"eryone, and determination in its ex1ression. Certain#y it 4as remarkab#e Jthou:h & kne4 that the sacred books contained itK to $ind this :ermina# 1rinci1#e o$ 6estern 'emocracy so "i"id#y acti"e and at 4ork dee1 do4n beneath the innumerab#e #ayers o$ +rienta# socia# #i$e and custom. But so it is; and nothin: sho4s better the re#ation bet4een the 6est and !ast than this $act. 0his sense o$ e>ua#ity, o$ $reedom $rom re:u#ations and con$inements, o$ inc#usi"eness, and o$ the #i$e that Brests e"ery4here,B be#on:s, o$ course, more to the Cosmic or uni"ersa# 1art o$ a man than to the indi"idua# 1art. 0o the #atter it is a#4ays a stumb#in:-b#ock and an o$$ense. &t is easy to sho4 that men are not e>ua#, that they cannot be $ree, and to 1oint the absurdity o$ a #i$e that is indi$$erent and at rest under a## conditions. /e"erthe#ess to the #ar:er consciousness these are basic $acts, 4hich under#ie the common #i$e o$ humanity, and $eed the "ery indi"idua# that denies them. 0hus re1eatin: the 1ro"iso that in usin: such terms as Cosmic and uni"ersa# consciousness 4e do not commit ourse#"es to the theory that the instant a man #ea"es the 1ersona# 1art o$ him he enters into abso#ute#y un#imited and uni"ersa# kno4#ed:e, but on#y into a hi:her order o$ 1erce1tion--and admittin: the intricacy and com1#exity o$ the re:ion so rou:h#y denoted by these terms, and the microsco1ica# character o$ our kno4#ed:e about it--4e may say once more, a#so as a rou:hest

:enera#i?ation, that the >uest o$ the !ast has been this uni"ersa# consciousness, and that o$ the 6est the 1ersona# or indi"idua# consciousness. As is 4e## kno4n the !ast has its "arious sects and schoo#s o$ 1hi#oso1hy, 4ith subt#e discriminations o$ >ua#ities, essences, :odheads, de"i#-hoods, etc., into 4hich & do not 1ro1ose to :o, and 4hich & shou#d $ee# myse#$ >uite incom1etent to dea# 4ith. ,ea"in: a## these aside, & 4i## kee1 sim1#y to these t4o rou:h 6estern terms, and try to consider $urther the >uestion o$ the methods by 4hich the !astern student sets himse#$ to obtain the Cosmic state, or such hi:her order o$ consciousness as he does encom1ass. ,ater [83] Car1enter has made sti## another attem1t to ex1#ain or at #east indicate the nature o$ the ne4 sense. %e says9 [1. 3EH] & ha"e sometimes been asked >uestions about B0o4ards 'emocracyB 4hich & $ound it di$$icu#t to ans4er9 and & 4i## try and sha1e a $e4 thou:hts about it here.[QQ] @uite a #on: time a:o Jsay 4hen & 4as about t4enty-$i"e, and #i"in: at Cambrid:eK & 4anted to 4rite some sort o$ a book 4hich shou#d address itse#$ "ery 1ersona##y and c#ose#y to any one 4ho cared to read it--estab#ish, so to s1eak, an intimate 1ersona# re#ation bet4een myse#$ and the reader; and durin: successi"e years & made se"era# attem1ts to rea#i?e this idea--o$ 4hich be:innin:s one or t4o in "erse Jone, $or instance, & may mention, ca##ed B0he An:e# o$ 'eath and ,i$eBK may be $ound in a #itt#e "o#ume entit#ed B/arcissus and +ther .oems,B no4 4e## out o$ 1rint, 4hich & 1ub#ished in 17H5. /one o$ my attem1ts satis$ied me, ho4e"er, and a$ter a time & be:an to think the >uest 4as an unreasonab#e one--unreasonab#e because, 4hi#e it mi:ht not be di$$icu#t $or anyone 4ith a 1#iant and sym1athetic dis1osition to touch certain chords in any :i"en indi"idua# that he met, it seemed im1ossib#e to ho1e that a book-4hich cannot in any 4ay ada1t itse#$ to the idiosyncrasies o$ its reader--cou#d $ind the key o$ the 1ersona#ities into 4hose hands it mi:ht come. *or this it 4ou#d be necessary to su11ose, and to $ind, an abso#ute#y common :round to a## indi"idua#s Ja##, at any rate, 4ho mi:ht ha"e reached a certain sta:e o$ thou:ht and ex1erienceK, and to 4rite the book on and $rom that common :round; but this seemed at that time >uite un$easib#e. -ears $o##o4ed, more or #ess e"ent$u#, 4ith $#i:ht $rom Cambrid:e and uni"ersity #ectures carried on in the 1ro"incia# to4ns, and so $orth; but o$ much dumbness as re:ards 4ritin:, and in4ard#y $u## o$ extreme tension and su$$erin:. At #ast, ear#y in 1771, no doubt as the cu#mination and resu#t o$ stru::#es and ex1eriences that had been :oin: on, & became conscious that a mass o$ materia# 4as $ormin: 4ithin me, im1erati"e#y demandin: ex1ression--thou:h 4hat exact#y its ex1ression 4ou#d be & cou#d not then ha"e to#d. & became $or the time o"er4he#min:#y conscious o$ the disc#osure 4ithin me o$ a re:ion transcendin: in some sense the ordinary bounds o$ 1ersona#ity, in the #i:ht o$ 4hich re:ion my o4n idiosyncrasies o$ character--de$ects, accom1#ishments, #imitations, or 4hat not--a11eared o$ no im1ortance 4hate"er--an abso#ute $reedom $rom morta#ity, accom1anied by an indescribab#e ca#m and Loy. & a#so immediate#y sa4, or $e#t, that this re:ion o$ se#$ existin: in me existed e>ua##y Jthou:h not a#4ays e>ua##y conscious#yK in others. &n re:ard to it the mere di"ersities o$ tem1erament 4hich ordinari#y distin:uish and di"ide 1eo1#e dro11ed a4ay and became indi$$erent, and a $ie#d 4as o1ened in 4hich a## mi:ht meet, in 4hich a## 4ere tru#y e>ua#. 0hus the t4o 4ords 4hich contro##ed my thou:ht and ex1ression at that time became *reedom and [3EH-1]Q &t is im1ortant to notice that a## throu:h this ex1osition, as 4e## as in Car1enterCs other 4ritin:s on the same subLect Jas 4hoe"er has read this book so $ar 4i## see 4ithout $urther

re1etitionK, his testimony as to the 1henomena o$ Cosmic Consciousness constant#y runs 1ara##e# to, is o$ten e"en identica# 4ith, that o$ the uttas, o$ Behmen, o$ -e1es, and o$ other 4riters o$ the same c#ass dea#in: 4ith this subLect Jes1ecia##y, 1erha1s, the author o$ the Ba:a"at GitaK, thou:h it does not a11ear that he has, and 1robab#y he has not studied these 4riters. [1. 3E7] [1ara:ra1h continues] !>ua#ity. 0he necessity $or s1ace and time to 4ork this out :re4 so stron: that in A1ri# o$ that year & thre4 u1 my #ecturin: em1#oyment. Moreo"er another necessity had come u1on me 4hich demanded the #atter ste1--the necessity, name#y, $or an o1en air #i$e and manua# 4ork. & cou#d not $ina##y ar:ue 4ith this any more than 4ith the other; & had to :i"e in and obey. As it ha11ened, at the time & mentioned & 4as a#ready #i"in: in a #itt#e cotta:e on a $arm Jat Brad4ay, near he$$ie#dK 4ith a $riend and his $ami#y, and doin: $arm 4ork in the inter"a#s o$ my #ectures. 6hen & thre4 u1 the #ecturin: & had e"erythin: c#ear be$ore me. & knocked to:ether a sort o$ 4ooden sentine# box in the :arden, and there, or in the $ie#ds and the 4oods, a## that s1rin: and summer and on throu:h the 4inter, by day and sometimes by ni:ht, in sun#i:ht or in rain, in $rost and sno4, and a## sorts o$ :ray and du## 4eather, & 4rote B0o4ards 'emocracyB--or at any rate the $irst and #on:er 1oem that :oes by that name. By the end o$ 1771 this 4as $inished--thou:h it 4as 4orked o"er and 1atched a #itt#e in the ear#y 1art o$ 1773; and & remember $ee#in: then that, de$ecti"e and ha#tin: and incoherent in ex1ression as it 4as, sti## i$ it succeeded in renderin: e"en a ha#$ the s1#endor 4hich ins1ired it, it 4ou#d be :ood, and & need not troub#e to 4rite anythin: more J4hich, 4ith due a##o4ance $or the said Bi$,B & e"en no4 $ee# 4as a true and $riend#y intimationK. 0he 4ritin: o$ this and its 1ub#ication Jin 1775K :ot a #oad o$$ my mind 4hich had been 4ei:hin: on it $or years, and & ha"e ne"er since $e#t that sense o$ o11ression and anxiety 4hich & had constant#y su$$ered $rom be$ore--and 4hich & be#ie"e, in its di$$erent $orms, is a common ex1erience in the ear#y 1art o$ #i$e. &n this $irst 1oem 4ere embodied, 4ith considerab#e a#terations and ada1tations, a :ood number o$ casua# 1ieces, 4hich & had 4ritten Jmere#y under stress o$ $ee#in: and 4ithout any 1articu#ar sense o$ 1ro1ortionK durin: se"era# 1recedin: years. 0hey no4 $ound their inter1retation under the steady and c#ear #i:ht o$ a ne4 mood or state o$ $ee#in: 4hich 1re"ious#y had on#y "isited me $it$u##y and 4ith c#ouded beams. 0he 4ho#e o$ B0o4ards 'emocracyB--& may say, s1eakin: broad#y and inc#udin: the #ater 1ieces--had been 4ritten under the domination o$ this mood. & ha"e tested and measured e"erythin: by it; it has been the sun to 4hich a## the ima:es and conce1tions and thou:hts used ha"e been as materia# obLects re$#ectin: its #i:ht. And 1erha1s this connects itse#$ 4ith the $act that it has been so necessary to 4rite in the o1en air. 0he more uni"ersa# $ee#in: 4hich & sou:ht to con"ey re$used itse#$ $rom me 4ithin doors; nor cou#d & at any time or by any means 1ersuade the rhythm or sty#e o$ ex1ression to render itse#$ u1 4ithin a room--tendin: there a#4ays to break back into distinct metrica# $orms; 4hich, ho4e"er much & admire them in certain authors, and think them myse#$ suitab#e $or certain kinds o$ 4ork, 4ere not 4hat & 4anted and did not ex1ress $or me the $ee#in: 4hich & sou:ht to ex1ress. 0his $act Jo$ the necessity o$ the o1en airK is "ery curious, and & cannot rea##y ex1#ain it. & on#y kno4 that it is so, >uite indubitab#e and insurmountab#e. & can $ee# it at once, the di$$erence, in mere#y 1assin: throu:h a door4ay--but & cannot ex1#ain it. A#4ays, es1ecia##y the sky, seemed to [1. 3E9] contain $or me the key, the ins1iration; the si:ht o$ it more than anythin: :a"e 4hat & 4anted Jsometimes #ike a "eritab#e #i:htnin: $#ash comin: do4n $rom it on to my 1a1er--& a mere 4itness,

but a:itated 4ith stran:e trans1ortsK. But i$ & shou#d be asked--as & ha"e sometimes been asked--6hat is the exact nature o$ this mood, o$ this i##uminant s1#endor, o$ 4hich you s1eak< & shou#d ha"e to re1#y that & can :i"e no ans4er. 0he 4ho#e o$ B0o4ards 'emocracyB is an endea"or to :i"e it utterance; any mere sin:#e sentence, or direct de$inition, 4ou#d be o$ no use--rather indeed 4ou#d tend to obscure by #imitin:. A## & can say is that there seems to be a "ision 1ossib#e to man, as $rom some more uni"ersa# stand1oint, $ree $rom the obscurity and #oca#ism 4hich s1ecia##y connect themse#"es 4ith the 1assin: c#ouds o$ desire, $ear, and a## ordinary thou:ht and emotion; in that sense another and se1arate $acu#ty; and a "ision a#4ays means a sense o$ #i:ht, so here is a sense o$ in4ard #i:ht, unconnected o$ course 4ith the morta# eye, but brin:in: to the eye o$ the mind the im1ression that it sees, and by means o$ the medium 4hich 4ashes, as it 4ere, the interior sur$aces o$ a## obLects and thin:s and 1ersons--ho4 can & ex1ress it< And yet this is most de$ecti"e, $or the sense is a sense that one is those obLects and thin:s and 1ersons that one 1ercei"es Jand the 4ho#e uni"erseK--a sense in 4hich si:ht and touch and hearin: are a## $used in identity. /or can the matter be understood 4ithout rea#i?in: that the 4ho#e $acu#ty is dee1#y and intimate#y rooted in the u#tra-mora# and emotiona# nature, and beyond the thou:ht-re:ion o$ the brain. And no4 4ith re:ard to the B&B 4hich occurs so $ree#y in this book. &n this and in other such cases the author is natura##y #iab#e to a char:e o$ e:otism, and & 1ersona##y do not $ee# dis1osed to combat any such char:e that may be made. 0hat there are mere e:otism and "anity embodied in these 1a:es & do not $or a moment doubt, and that so $ar as they exist they mar the ex1ression and 1ur1ose o$ the book & a#so do not doubt. But the existence o$ these thin:s do not a$$ect the rea# >uestion9 6hat or 4ho in the main is the B&B s1oken o$< 0o this >uestion & must a#so $rank#y o4n that & can :i"e no ans4er. & do not kno4. 0hat the 4ord is not used in the dramatic sense is a## & can say. 0he B&B is myse#$, as 4e## as & cou#d $ind 4ords to ex1ress myse#$; but 4hat that se#$ is and 4hat its #imits may be--and there$ore 4hat the se#$ o$ any other 1erson is and 4hat its #imits may be--& cannot te##. & ha"e sometimes thou:ht that 1erha1s the best 4ork one cou#d do--i$ one $e#t at any time en#ar:ements and extensions o$ oneCs e:o--4as to sim1#y record these as $aith$u##y as mi:ht be, #ea"in: others--the scientist and the 1hi#oso1her--to ex1#ain, and $ee#in: con$ident that 4hat rea##y existed in onese#$ 4ou#d be $ound to exist either conscious#y or in a #atent $orm in other 1eo1#e. And & 4i## say that & ha"e in these records abo"e a## endea"ored to be :enuine. &$ & ha"e said B&, /ature,B it 4as because at the time, at any rate, & $e#t B&, /atureB; &$ & ha"e said B& am e>ua# 4ith the #o4est,B it 4as because & cou#d not ex1ress 4hat & $e#t more direct#y than by those 4ords. 0he "a#ue o$ such statements can on#y a11ear by time; i$ they are corroborated by others, then they he#1 to $orm a body o$ record 4hich may 4e## be 4orth in"esti:ation, ana#ysis and ex1#anation. &$ they are not so corroborated, then they natura##y and [1. 3F0] 1ro1er#y $a## a4ay as mere "a:aries o$ se#$-dece1tion. & ha"e not the #east doubt that anythin: 4hich is rea##y :enuine 4i## be corroborated. &t seems to me more and more c#ear that the 4ord B&B has a 1ractica##y in$inite ran:e o$ meanin:--that the e:o co"ers $ar more :round than 4e usua##y su11ose. At some 1oints 4e are intense#y indi"idua#, at others intense#y sym1athetic; some o$ our im1ressions Jas the tick#in: o$ a hairK are o$ the most momentary character, others Jas the sense o$ identityK in"o#"e #on: 1eriods o$ time. ometimes 4e are a4are o$ a#most a $usion bet4een our o4n identity and that o$ another 1erson. 6hat does a## this mean< Are 4e rea##y se1arate indi"idua#s, or is indi"idua#ity an i##usion, or, a:ain, is it on#y a 1art o$ the e:o or sou# that is indi"idua# and not the 4ho#e< &s the e:o abso#ute#y one 4ith the body, or is it on#y a 1art o$ the body, or a:ain is the body but a 1art o$ the se#$--one o$ its or:ans, so to s1eak, and not the 4ho#e man< +r, #ast#y, is it 1erha1s not 1ossib#e to ex1ress the truth by any direct use o$ these or other terms o$ ordinary #an:ua:e<

Anyho4, 4hat am &< 0hese are >uestions 4hich come a## do4n 0ime, demandin: so#ution--4hich humanity is constant#y endea"orin: to $ind an ans4er to. & do not 1retend to ans4er them. +n the contrary & am sure that not one o$ the 1ieces in B0o4ards 'emocracyB has been 4ritten 4ith the "ie4 o$ 1ro"idin: an ans4er. 0hey ha"e sim1#y been 4ritten to ex1ress $ee#in:s 4hich insisted on bein: ex1ressed. /e"erthe#ess it is 1ossib#e that some o$ them--by :i"in: the ex1eriences and a$$irmations e"en o$ one 1erson--may contribute materia# to4ards that ans4er to these and the #ike >uestions 4hich 4i## one day most assured#y be :i"en. 0hat there is a re:ion o$ consciousness remo"ed beyond 4hat 4e usua##y ca## morta#ity, into 4hich 4e humans can yet 1ass, & 1ractica##y do not doubt; but :rantin: that this is a $act, its ex1#anation sti## remains $or in"esti:ation. & ha"e said in these $e4 notes on B0o4ards 'emocracyB nothin: about the in$#uence o$ 6hitman--$or the same reason that & ha"e said nothin: about the in$#uence o$ the sun or the 4inds. 0hese in$#uences #ie too $ar back and rami$y too com1#ex#y to be traced. & met 4ith 6i##iam RosettiCs #itt#e se#ection $rom B,ea"es o$ GrassB in 1787 or 1789, and read that and the ori:ina# editions continuous#y $or ten years. & ne"er met 4ith any other book J4ith the exce1tion 1erha1s o$ Beetho"enCs sonatasK 4hich & cou#d read and re-read as & cou#d this one. & $ind it di$$icu#t to ima:ine 4hat my #i$e 4ou#d ha"e been 4ithout it. B,ea"es o$ GrassB B$i#tered and $iberCdB my b#ood; but & do not think & e"er tried to imitate it or its sty#e. A:ainst the ine"itab#e dri$t out o$ the more c#assic $orms o$ "erse into a #ooser and $reer rhythm & $air#y $ou:ht, contestin: the :round JBkickin: a:ainst the 1ricksBK inch by inch durin: a 1eriod o$ se"en years in numerous aborti"e and mon:re# creations--ti## in 1771 & 4as $ina##y com1e##ed into the $orm Ji$ such it can be ca##edK o$ B0o4ards 'emocracy.B & did not ado1t it because it 4as an a11roximation to the $orm o$ B,ea"es o$ Grass.B 6hate"er resemb#ance there may be bet4een the rhythm, sty#e, thou:hts, construction, etc., o$ the t4o books, must, & think, be set do4n to a dee1er simi#arity o$ emotiona# atmos1here and intention in the t4o authors--e"en thou:h that simi#arity may ha"e s1run: and no doubt #ar:e#y did s1rin: out o$ the 1ersona# in$#uence o$ one u1on the other. [1. 3F1] [1ara:ra1h continues] Anyho4 our tem1eraments, stand1oints, antecedents, etc., are so entire#y di"erse and o11osite that, exce1t $or a $e4 1oints, & can hard#y ima:ine that there is much rea# resemb#ance to be traced. 6hitmanCs $u##-b#ooded, co1ious, rank, mascu#ine sty#e must a#4ays make him one o$ the 4or#dCs :reat ori:ina#s--a 1erennia# $ountain o$ hea#th and stren:th, mora# as 4e## as 1hysica#. %e has the am1#itude o$ the !arth itse#$, and can no more be thou:ht a4ay than a mountain can. %e o$ten indeed reminds me o$ a :reat >uarry on a mountain side--the :reat sha$ts o$ sun#i:ht and the shado4s, the 1rimiti"e $ace o$ the rock itse#$, the 1o4er and the darin: o$ the men at 4ork u1on it, the tumb#ed b#ocks and masses, materia#s $or end#ess bui#din:s and the beauti$u# tu$ts o$ 4eed or $#o4er on inaccessib#e #ed:es--a 1icture most artistic in its "ery incoherence and $orm#essness. B0o4ards 'emocracyB has a mi#der radiance, as o$ the moon com1ared 4ith the sun-a##o4in: you to :#im1se the stars behind. 0ender and meditati"e, #ess reso#ute and a#to:ether #ess massi"e, it has the >ua#ity o$ the $#uid and yie#din: air rather than o$ the so#id and uncom1romisin: earth. A## the abo"e 1assa:es $rom the 4ritin:s o$ !d4ard Car1enter are to be #ooked u1on as utterances o$ the se#$ conscious mind about Cosmic Consciousness. &n B0o4ards 'emocracyB it must be understood that the Cosmic ense itse#$ s1eaks; sometimes about itse#$, sometimes about nature, man, etc., $rom the 1oint o$ "ie4 o$ itse#$. As $or instance9 ,o= 6hat morta# eye hath not seen nor ear heard--[QQ] A## sorro4 $inished--the dee1, dee1 ocean o$ Loy o1enin: 4ithin--the sur$ace s1ark#in:. 0he myriad-$ormed disc#osed, each one and a##, a## thin:s that are, trans$i:ured--

Bein: $i##ed 4ith Loy, hard#y touchin: the :round, reachin: cross-sha1ed 4ith outstretched arms to the stars, a#on: o$ the mountains and the $orests, habitation o$ innumera# creatures, sin:in:, Loy unendin:-As the sun on a du## mornin: breakin: throu:h the c#ouds--so $rom behind the sun another sun, $rom 4ithin the body another body--these shattered $a##in:-,o= no4 at #ast or yet a4hi#e in due time to beho#d that 4hich ye ha"e so #on: sou:ht-+ eyes, no 4onder you are intent [819 300]. 0hat day--the day o$ de#i"erance--sha## come to you in 4hat 1#ace you kno4 not; it sha## come but you kno4 not the time.[QQ] [3F1-1]Q A su::estion o$ 4hat the Cosmic ense sho4s him. [3F1-3]Q As it came to him so sha## it come to others. [1. 3F3] &n the 1u#1it 4hi#e you are 1reachin:[QQ] the sermon, beho#d= udden#y the ties and bands--in the crad#e, in the co$$in, cerements and s4athin:-c#othes--sha## dro1 o$$; &n the 1rison +ne sha## come; and the chains 4hich are stron:er than iron, the $etters harder than stee#, sha## disso#"e--you sha## :o $ree $ore"er. &n the sick room, amid #i$e-#on: su$$erin: and tears and 4eariness, there sha## be a sound o$ 4in:s-and you sha## kno4 that the end is near-J+ #o"ed one arise, come :ent#y 4ith me--be not too ea:er--#est Loy itse#$ shou#d undo you.K &n the $ie#d 4ith the 1#o4 and the chain-harro4; by the side o$ your horse in the sta##; &n the brothe# amid indecency and id#eness and re1airin: your and your com1anionsC dresses; &n the midst o$ $ashionab#e #i$e, in makin: and recei"in: mornin: ca##s, in id#eness, and arran:in: knick-knacks in your dra4in:-room--e"en there 4ho kno4s< &t sha## du#y, at the a11ointed hour, come [819 351]. [3F3-1]Q A#most #itera##y true o$ ,as Casas. 0here is no 1eace exce1t 4here & am,[QQ] saith the ,ord-0hou:h you ha"e hea#th--that 4hich is ca##ed hea#th--yet 4ithout me it is on#y the $air co"erin: o$ disease; 0hou:h you ha"e #o"e, yet i$ & be not bet4een and around the #o"ers, is their #o"e on#y torment and unrest; 0hou:h you ha"e 4ea#th and $riends and home--a## these sha## come and :o--there is nothin: stab#e or secure, 4hich sha## not be taken a4ay. But & a#one remain--& do not chan:e, As s1ace s1reads e"ery4here, and a## thin:s mo"e and chan:e 4ithin it, but it mo"es not nor chan:es, o & am the s1ace 4ithin the sou#, o$ 4hich the s1ace 4ithout is but the simi#itude and menta# ima:e; Comest thou to inhabit me, thou hast the entrance to a## #i$e--death sha## no #on:er di"ide thee $rom 4hom thou #o"est. & am the sun that shines u1on a## creatures $rom 4ithin--:a?est thou u1on me thou sha#t be $i##ed 4ith Loy eterna#. Be not decei"ed. oon this outer 4or#d sha## dro1 o$$--thou sha#t s#ou:h it a4ay as a man s#ou:hs his morta# body. ,earn e"en no4 to s1read thy 4in:s in that other 4or#d--the 4or#d o$ e>ua#ity--to s4im in the ocean, my chi#d, o$ me and my #o"e. JAh= ha"e & not tau:ht thee by the semb#ance o$ this outer 4or#d, by its a#ienations and deaths and

morta# su$$erin:s--a## $or this< *or Loy, ah= Loy unutterab#e=K [8195E5-E]. [3F3-3]Q 0he Cosmic ense s1eaks. [1. 3F5]

&&&.

(MMAR-. a. &##umination occurred at the characteristic a:e--in the thirty-se"enth year. b. And in the characteristic season--in the s1rin:. c. 0here 4as a sense o$ Bin4ard #i:ht,B but not strict#y the usua# ex1erience o$ subLecti"e #i:ht. d. 0here 4as the usua# sudden inte##ectua# i##umination, e. And the usua# sudden mora# e#e"ation. $. %is #i$e 4as abso#ute#y :o"erned hence$orth by the ne4 #i:ht that had da4ned u1on him--Bit he#d his $eet.B :. %e #ost, abso#ute#y, u1on i##umination, the sense o$ sin. h. %e c#ear#y sa4 himse#$ to be immorta#. i. But the best 1roo$ o$ Cosmic Consciousness in his case is his descri1tion thereo$, 4hich cou#d on#y be dra4n Jas he te##s us it 4asK $rom his o4n ex1erience. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 3FE] [1. 3FF]

.AR0 A.

A''&0&+/A,-- +M! +* 0%!M ,!

!R, &M.!R*!C0 A/' '+(B0*(, &/ 0A/C!

C%A.0!R 1.

0he 04i#i:ht. 0%! main 1ur1ose o$ this *i$th .art is to i##ustrate the ine"itab#e $act that :ranted that there is such a menta# $acu#ty as Cosmic Consciousness and that it has been brou:ht $orth, as 4ere the others, by :radua# e"o#ution, there must exist minds on a## intermediate 1#anes bet4een mere se#$ consciousness and the $u##est Cosmic Consciousness so $ar 1roduced by the on4ard and u14ard march o$ the race. &$ 4e think o$ the oncomin: o$ the Cosmic ense as the risin: o$ a sun in the indi"idua# #i$e it becomes c#ear, carryin: out the ana#o:y as 4e may 1robab#y do 4ithout $ear o$ materia# error, that bet4een the com1arati"e darkness o$ the ni:ht o$ mere se#$ consciousness and the #i:ht o$ the day 4hich is Cosmic Consciousness there must exist an inter"a# o$ 4hat may $air#y be ca##ed t4i#i:ht--a re:ion in 4hich the sun o$ the Cosmic ense 4i## :i"e more or #ess #i:ht, a#thou:h not yet risen and 1erha1s ne"er to rise in the #i$e o$ that 1erson. 0his t4i#i:ht is o$ten distinct#y traceab#e Jas in the case o$ 'ante and BehmenK in #i"es that #ater become $u##y i##umined. A$ter momentary i##umination, too, in the #esser cases a :#o4 is #e$t #astin: $or years, as i$ the sun, a$ter a11earin: $or a $e4 moments abo"e the hori?on, remained immediate#y be#o4 it, "ery s#o4#y descendin:, #ike the 1hysica# sun in northern #atitudes about the time o$ the summer so#stice. &n another c#ass o$ cases the indi"idua# s1iritua# #i$e may be com1ared [1. 3F8] to a 4inter day 4ithin the arctic circ#e. 0he sun s#o4#y a11roaches the hori?on, its 1ath s#antin: :radua##y u14ard unti# the $iery ba## near#y touches the earthCs rim, 1asses s#o4#y a#on: the southeast, south, south4est, #i:htin: the #andsca1e but ne"er sho4in: its da??#in: $ace--e$$ectin: a :enuine i##umination but 4ithout risin:--yie#din: a :#o4 4hich is in stron: contrast to the darkness o$ ni:ht but 4hich is yet in$inite#y short Jin s1#endor and es1ecia##y in $ructi$yin: 1o4erK o$ that o$ the direct so#ar rays. uch a case 4as one o$ the most note4orthy in this *i$th .art, that, name#y, o$ Richard 2e$$eries. 0o-day innumerab#e men and 4omen must be #i"in: in this t4i#i:ht. (ndoubted#y many cases o$ soca##ed con"ersion are sim1#y instances o$, :enera##y sudden, s1iritua# ascent $rom the a"era:e se#$ conscious #e"e# into the re:ion o$ :reater or #ess s1#endor, accordin: to the a#titude reached, 4hich #ies bet4een that and Cosmic Consciousness. And i$ Car#y#eCs o1inion [F99 1F0], 4hich is in $u## accord 4ith 4hat 4e kno4 o$ menta# e"o#ution--that Bcon"ersion,B name#y, B4as not kno4n to the ancients but has come to #i:ht $or the $irst time in our modern era,B be acce1ted, does this not c#ear#y indicate a :radua# s1iritua# ascent o$ a "ast section o$ the human mind< Cases o$ con"ersion occurrin: in the youn: are not here noticed. 0hese are 1robab#y :enera##y, i$ not a#4ays, cases o$ more or #ess sudden s1iritua# ascent 4ithin the re:ion strict#y be#on:in: to se#$ consciousness and do not there$ore concern us. But cases o$ so-ca##ed con"ersion occurrin: at thirty or thirty-$i"e years o$ a:e Jsuch as that o$ C. G. *inney, cha1ter 15, in$raK are in themse#"es more strikin: 1henomena and are doubt#ess a#4ays, or near#y a#4ays, instances o$ ascent into the re:ion 4hich #ies beyond the #imits o$ the ordinary se#$ conscious mind. +ne 4ord may be said in this 1#ace to :uard a:ainst a 1ossib#e sus1icion. &n the re1ortin: o$ no case 4as the re1orter Jthe 1erson ha"in: the ex1erienceK 1rom1ted by 4ord or si:n. !"ery one o$ the $o##o4in: re1orts Jas is mani$est#y true o$ those 4hich are inc#uded in .art &AK is :i"en abso#ute#y s1ontaneous#y and near#y a#4ays 4ithout any kno4#ed:e o$ the 1henomena be#on:in: to [1. 3FH] other cases, and certain#y 4ithout bein: in$#uenced in narration by a kno4#ed:e o$ other cases. &n

"ie4 o$ the extraordinary uni$ormity o$ the accounts :i"en Jas $ar as these :oK it is im1ortant that this $act shou#d be c#ear#y rea#i?ed. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 3. Moses. R!/A/ te##s us that the o#dest documents in 4hich Moses is mentioned are $our hundred to $i"e hundred years 1osterior to the date o$ the !xodus, at 4hich time Moses #i"ed, i$ he #i"ed at a##9 B,es documents #es 1#us anciens sur Moise sont 1osterieurs de >uatre cents ou cin> cents ans a #Ce1o>ue ou ce 1ersona:e a du "i"reB [15H9180]. Cou#d there ha"e been o#der, #ost, 4ritten narrati"es, u1on 4hich those 4e ha"e 4ere based< +r cou#d the #on: inter"a# o$ o"er $our hundred years ha"e been brid:ed by tradition in such manner as to make the accounts 4e ha"e o$ any "a#ue< &t is hard to say. But i$ 4e shou#d dare be#ie"e that the incidents in this manCs 1ersona# history :i"en in !xodus are in any sense re#iab#e Jthey cannot, o$ course, be ex1ected to be accurateK, then 4e ha"e in the :reat !:y1to-&srae#itish #a4:i"er a 1robab#e case o$ Cosmic Consciousness. 0he burnin: bush that he sa4 in %oreb, 4hich 4as not consumed by the $ire, 4ou#d then be the $orm taken in tradition by the subLecti"e #i:ht9 BAnd the an:e# o$ the ,ord a11eared unto him in a $#ame o$ $ire out o$ the midst o$ a bush; and he #ooked, and beho#d the bush burned 4ith $ire and the bush 4as not consumedB [119593]. And the shinin: o$ his $ace9 BAnd it came to 1ass, 4hen Moses came do4n $rom Mount inai 4ith the t4o tab#es o$ the testimony in MosesC hand 4hen he came do4n $rom the mount, that Moses moist not that the skin o$ his $ace shone or sent $orth beams by reason o$ his s1eakin: 4ith %im. And 4hen Aaron and a## the chi#dren o$ &srae# sa4 Moses, beho#d the skin o$ his $ace shone; and they 4ere a$raid to come ni:h himB [1195E939-50]. [1. 3F7] [1ara:ra1h continues] 0his shinin: o$ MosesC $ace, 4hen he descended Btrans$i:urationB characteristic o$ Cosmic Consciousness. inai, 4ou#d be the

At the time that Moses sa4 the B$ire,B it 4ou#d seem that he 4as a#ready married and had sons [119E930], but he 4as, ho4e"er, sti## youn:, $or he #i"ed and #abored $or $orty years there.. a$ter. &t seems #ike#y that he 4as at or near the usua# a:e o$ i##umination at the time. %e 4as at $irst a#armed at the B$ire,B or #i:ht, as is usua#9 BAnd Moses hid his $ace, $or he 4as a$raid to #ook u1on GodB [119 59 8]. %e distrusted his $itness $or the task #aid u1on him9 B6ho am & that & shou#d :o unto .haraohB [119 5911]< Lust as Mohammed distrusted himse#$. 0he B"oiceB :i"in: more or #ess ex1#icit commands is a common 1henomenon. &t is doubt$u# i$ this "oice is e"er heard 4ith the out4ard ear--1erha1s occasiona##y--more #ike#y ne"er. 0he #i:ht is a#most certain#y a#4ays subLecti"e, and no doubt the "oice a#so. But 4ith the Cosmic ense comes a consciousness o$ certain $acts, and the im1ression made u1on the 1erson is that he has been to#d these, and i$ so, then by some one--some 1erson Jbut, o$ course, not by a human bein:K--hence the "oice o$ God to Moses, the "oice o$ the *ather to 2esus, the "oice o$ Christ to .au#, the "oice o$ Gabrie# to Mohammed, the "oice o$ Beatrice to 'ante. 6ho the 1erson thou:ht to be heard Jinto 4hose mouth the teachin: is 1utK, sha## be su11osed to be, 4i## be determined by the menta# habitudes o$ the subLect and o$ his a:e and nation. 6hat, no4, 4as actua##y Bto#dB Moses--i$ 4e may be#ie"e the re1ort--and it seems credib#e--is Jas

$ar as the 1resent 4riter can Lud:eK exact#y 4hat 4ou#d ha"e been to#d him by the Cosmic ense9 0he unity, 1o4er and :oodness o$ God, name#y, and that he shou#d 4ork $or the 1eo1#e, o$ 4hom he 4as one. &t seems #ike#y, moreo"er, that there came u1on Moses at about the e1och o$ the Bburnin: bushB a :reat inte##ectua# and mora# ex1ansion. 0he tab#es o$ the #a4 Jdoubt#ess com1osed by himK :o to 1ro"e this--so does the reco:nition o$ his su1eriority and authority, a11arent#y so $ree#y rendered by a 1eo1#e not es1ecia##y inc#ined Jit 4ou#d seemK to surrender their o4n ideas and 1#ace themse#"es [1. 3F9] under the contro# o$ a #eader ha"in: no hereditary or 1riest#y Lurisdiction. ince the abo"e 4as 4ritten the editor has had a #etter $rom C. M. C., 4hose case is inc#uded in this "o#ume JCha1ter 39, in$raK, in 4hich she :i"es an ex1erience so "ery simi#ar to that o$ Bthe burnin: bush,B that it is im1ossib#e to resist the tem1tation to >uote it. he says9 B04o #ady $riends and & 4ere out dri"in: a $e4 days a:o. &t 4as a #o"e#y, 1er$ect mornin:. As 4e 1assed a#on: the shaded country road, 4e :ot out o$ the carria:e to :ather the 1ur1#e aster, 4hich 4as b#oomin: in a## its 1er$ection by the 4ayside. & 4as in a stran:e#y Loyous mood--a## nature seemed s4eet and 1ensi"e. 0he asters had ne"er be$ore seemed so beauti$u# to me. & #ooked at the #ar:e bunches 4e had :athered 4ith :ro4in: ama?ement at their bri:htness, and it 4as some #itt#e time be$ore & rea#i?ed that this 4as unusua#. But & soon $ound that & 4as seein: the aura o$ the $#o4ers. A 4onder$u# #i:ht shone out $rom e"ery #itt#e 1eta# and $#o4er, and the 4ho#e 4as a b#a?e o$ s1#endor. & tremb#ed 4ith ra1ture--it 4as a Cburnin: bush.C &t cannot be described. 0he $#o4ers #ooked #ike :ems or stars, the co#or o$ amethysts, so c#ear and trans1arent, so sti## and intense, a subt#e #i"in: :#o4. 0he "ei# a#most 1arted; not >uite, or & shou#d ha"e seen them smi#in: and conscious and #ookin: at me. 6hat a moment that 4as= & thri## at the thou:ht o$ it.B Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 5. Gideon, urnamed 2erubbaa#. 0hirteenth century B.C. And the an:e# o$ the ,ord came and sat under the oak 4hich 4as in +1hrah, that 1ertained unto 2oash the Abie?rite9 and his son Gideon 4as beatin: out 4heat in the 4ine1ress, to hide it $rom the Midianites. And the an:e# o$ the ,ord a11eared unto him, and said unto him9 0he ,ord is 4ith thee, thou mi:hty man o$ "a#or. And Gideon said unto him, +h, my ,ord, i$ the ,ord be 4ith us, 4hy then is a## this be$a##en us< and 4here be a## his 4ondrous 4orks 4hich our $athers to#d us o$, sayin:, 'id not the ,ord brin: us [1. 380] u1 $rom !:y1t< but no4 the ,ord hath cast us o$$, and de#i"ered us into the hand o$ Midian. And the ,ord #ooked u1on him, and said, Go in this thy mi:ht, and sa"e &srae# $rom the hand o$ Midian9 ha"e not & sent thee< And he said unto him, +h, ,ord, 4here4ith sha## & sa"e &srae#< beho#d, my $ami#y is the 1oorest in Manasseh, and & am the #east in my $atherCs house. And the ,ord said unto him, ure#y & 4i## be 4ith thee, and thou sha#t smite the Midianites as one man. And he said unto

him, &$ no4 & ha"e $ound :race in thy si:ht, then sho4 me a si:n that it is thou that ta#kest 4ith me. 'e1art not hence, & 1ray thee, unti# & come unto thee, and brin: $orth my 1resent, and #ay it be$ore thee. And he said, & 4i## tarry unti# thou come a:ain. And Gideon 4ent in, and made ready a kid, and un#ea"ened cakes o$ an e1hah o$ mea#9 the $#esh he 1ut in a basket, and he 1ut the broth in a 1ot, and brou:ht it out unto him under the oak, and 1resented it. And the an:e# o$ God said unto him, 0ake the $#esh and the un#ea"ened cakes, and #ay them u1on this rock, and 1our out the broth. And he did so. 0hen the an:e# o$ the ,ord 1ut $orth the end o$ the sta$$ that 4as in his hand and touched the $#esh and the un#ea"ened cakes; and there 4ent u1 $ire out o$ the rock and consumed the $#esh and the un#ea"ened cakes; and the an:e# o$ the ,ord de1arted out o$ his si:ht. And Gideon sa4 that he 4as the an:e# o$ the ,ord; and Gideon said, A#as, + ,ord God= $orasmuch as & ha"e seen the an:e# o$ the ,ord $ace to $ace. And the ,ord said unto him, .eace be unto thee; $ear not9 thou sha#t not die. 0hen Gideon bui#t an a#tar there unto the ,ord, and ca##ed it 2eho"ahsha#om9 unto this day it is yet in +1hrah o$ the Abie?rites [1398911-3E]. RenanCs comment on the #i$e o$ this man 4ou#d, 4ere it taken serious#y, make him, i$ not a :reat, at a## e"ents a case o$ Cosmic Consciousness. %e says9 BCircumstances o$ 4hich 4e are i:norant inc#ined him to the exc#usi"e 4orshi1 o$ 2ah"eh. 0his con"ersion 4as attributed to a "ision, and it is 1ossib#e that in the case o$ Gideon, as in that o$ Moses, a sensib#e ex1erience may ha"e inter"ened. &t 4ou#d a11ear that there occurred to him one o$ the a11aritions o$ $#ame in 4hich 2ah"eh is su11osed to re"ea# %imse#$B [15H9530]. /othin: de$inite can be said in this case. GideonCs a:e at the time is not kno4n. 0he subLecti"e #i:ht Ji$ he ex1erienced itK, his sudden con"ersion $rom a #o4er to a hi:her re#i:ious 1#ane J4hich seems 1retty certainK, his ra1id e#e"ation in the esteem o$ his countrymen, his #on: and strenuous #i$e, his marked reco:nition o$ God, his re$usa# to rei:n in any other sense than as the a:ent o$ 2ah"eh--a## these 1oint to the 1ossibi#ity o$ his i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 381]

C%A.0!R E. &saiah. %A' Bthe :reatest o$ the %ebre4 1ro1hetsB the Cosmic ense & &t does not seem un#ike#y. As &saiah #i"ed and 4rote $or thirty-nine years a$ter his B"isionB it mi:ht easi#y be that he 4as somethin: o"er thirty years o$ a:e at that time--that is to say, in the year o$ the death o$ (??iah, B.C. HE0. 0he "ision itse#$, as he describes it, su::ests i##umination--the oncomin: o$ Cosmic Consciousness. &saiah 4rites9 &n the year that )in: (??iah died & sa4 the ,ord sittin: u1on a throne, hi:h and #i$ted u1, and his train $i##ed the tem1#e. Abo"e him stood the sera1hims9 each one had six 4in:s; 4ith t4ain he co"ered his $ace, and 4ith t4ain he co"ered his $eet, and 4ith t4ain he did $#y. And one cried unto another, and said, %o#y, %o#y, %o#y is the ,ord o$ hosts; the 4ho#e earth is $u## o$ his :#ory. And the $oundations o$ the thresho#d 4ere mo"ed at the "oice o$ him that cried, and the house 4as $i##ed 4ith smoke. 0hen said &, 6oe is me= $or & am undone; because & am a man o$ unc#ean #i1s, $or mine eyes ha"e seen the )in:, the ,ord o$ hosts. 0hen $#e4 one o$ the sera1him unto me, ha"in: a #i"e coa# in his hand, 4hich he had taken 4ith the ton:s $rom o$$ the a#tar9 and he touched my mouth

4ith it and said, ,o, this hath touched thy #i1s; and thine ini>uity is taken a4ay, and thy sin 1ur:ed. And & heard the "oice o$ the ,ord, sayin:, 6hom sha## & send, and 4ho 4i## :o $or us< 0hen & said, %ere am &; send me [&saiah9 89 1-7].[QQ] [381-1]Q 0he chie$ 1oints to be noticed are9 J1K %e sa4 God. J3K %e sa4 that God ii the Cosmos. J5K 0he ex1ression Bthe house 4as $i##ed 4ith smokeB ou:ht Ji$ the hy1othesis is correctK rather to read B4ith #i:htB or CC4ith $#ame,B since it shou#d re$er to the subLecti"e #i:ht; but it seems doubt$u# 4hether the %ebre4 4ord Ashan e"er means B#i:htB or B$#ame.B &$, ho4e"er, it is connected 1hi#o#o:ica##y 4ith the anskrit Arman it ou:ht to be ca1ab#e o$ bearin: an ana#o:ous inter1retation. JEK %e #oses the sense o$ sin. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R F. 0he Case o$ ,i R. 0%! abo"e named, 4ho is common#y ca##ed ,ao-ts?e Jthe o#d 1hi#oso1herK, 4as born about 80E B.C., in %onan, China. *or 1art o$ his #i$e, 1erha1s a #ar:e 1art, he 4as curator in the Roya# [1. 383] [1ara:ra1h continues] ,ibrary. )un:-$u-tse JCon$uciusK "isited ,i in F1H, 4hen he J,iK 4as in his ei:hty-ei:hth year. &n the course o$ their con"ersation ,i said to )un:9 B0he men about 4hom you ta#k are dead and their bones are mou#dered to dust; on#y their 4ords are #e$t. Moreo"er 4hen the su1erior man :ets his o11ortunity he mounts a#o$t; but 4hen the time is a:ainst him he is carried a#on: by the $orce o$ circumstances. & ha"e heard that a :ood merchant, thou:h he ha"e rich treasures sa$e#y stored, a11ears as i$ he 4ere 1oor; and that the su1erior man, thou:h his "irtue be com1#ete, is yet to out4ard seemin:, stu1id. .ut a4ay your 1roud air and many desires--your insinuatin: habit and 4i#d 4i##. 0hey are o$ no ad"anta:e to you; this is a## & ha"e to te## you.B )un: is made to say to his disci1#es a$ter the inter"ie49 B& kno4 birds can $#y, $ish s4im and anima#s run. But the runner may be snared, the s4immer hooked, and the $#yer shot by the arro4. But there is the dra:on9 & cannot te## ho4 he mounts on the 4ind throu:h the c#ouds and rises to hea"en. 0o-day & ha"e seen ,ao-ts?e, and can on#y com1are him to the dra:onB [18895E]. &t seems to ha"e been a$ter this meetin: that ,ao-ts?e 4rote his book on the 0ao and its attributes in $i"e thousand characters. A$ter 4ritin: the book he is said to ha"e :one a4ay to4ard the north4est. &t is not kno4n 4hen or 4here he died. 6hat is this 0ao< &t is said to kee1 those 4ho 1ossess it youn:. A $amous 0aoist, an o#d man, is re1resented as bein: addressed as $o##o4s9 B-ou are o#d, sir, 4hi#e your com1#exion is #ike that o$ a chi#d; ho4 is it so<B And the re1#y is9 B& became ac>uainted 4ith the 0aoB [1889 3E]. &n the $irst trans#ation o$ the 0ao 0eh )in: into any 6estern #an:ua:e 0ao is taken in the sense o$ Ratio or the u1reme Reason. Abe# RemusatCs account o$ the character 0ao is9 B&t does not seem 1ossib#e to me to trans#ate this 4ord exce1t by ,o:os in the tri1#e sense o$ o"erei:n Bein:, Reason and the 6ord.B RemusatCs successor in the chair o$ Chinese at .aris, tanis#as 2u#ien, 4ho made a trans#ation o$ the 0ao 0eh )in:, decided that it 4as im1ossib#e to understand by 0ao .rimordia# Reason or ub#ime &nte##i:ence, and conc#uded that the 0ao 4as de"oid o$ action, o$ thou:ht, o$ Lud:ment and

[1. 385] o$ inte##i:ence--in $act, he seems J4ithout sayin: soK to ha"e 0rade the 4ord synonymous Jas it doubt#ess isK 4ith /ir"ana [188913]. *ina##y he trans#ates it Ba 4ayB or Bthe 4ay,B in the sense o$ B& am the 4ay, the truth and the #i$e,B and so a:ain it becomes synonymous 4ith BChrist,B 4ith B/ir"anaB and 4ith Cosmic Consciousness. ,ao-ts?e s1eaks o$ certain resu#ts 4hich $#o4 $rom the cu#ti"ation o$ the 0ao, and i$ 4e 4i## ri:ht#y understand his #an:ua:e 4e sha## $ind that it ho#ds :ood o$ those 4ho ha"e the Cosmic ense. %e says9 B%e 4ho is ski##$u# in mana:in: his #i$e tra"e#s on #and 4ithout ha"in: to shun rhinoceros or ti:er, and enters a host 4ithout ha"in: to a"oid bu$$ coat or shar1 4ea1on. 0he rhinoceros $inds no 1#ace in him into 4hich to thrust its horn, nor the ti:er a 1#ace in 4hich to $ix its c#a4s, nor the 4ea1on a 1#ace to admit its 1oint. And $or 4hat reason< Because there is in him no 1#ace o$ death.B And a:ain9 B%e 4ho has in himse#$ abundant#y the attributes Jo$ the 0aoK is #ike an in$ant. .oisonous insects 4i## not stin: him; $ierce beasts 4i## not sei?e him; birds o$ 1rey 4i## not strike himB [1889 3F]. 0o come do4n to our o4n day, here in America, to i##ustrate this 1assa:e. 0he 4riter has seen 6a#t 6hitman on ,on: &s#and, /e4 -ork, remain on a "erandah a 4ho#e #on: summer e"enin:, the air bein: #itera##y #oaded 4ith mos>uitoes. 0hese 4ou#d sett#e u1on him in #ar:e numbers, but he did not a11ear to notice them. *rom time to time he 4a"ed a 1a#m #ea$ $an 4hich he he#d in his hand, but did not use it or his other hand to dri"e a4ay or ki## any o$ the mos>uitoes. %e did not a11ear to be bitten or in any 4ay annoyed by the sma## creatures, 4ho 4ere dri"in: the rest o$ the 1arty a#most 4i#d. &t is 4e## kno4n that 6a#t 6hitman came and 4ent $ree#y and 4ith im1unity $or years, o$$ and on as he 1#eased, amon: the most dan:erous 1eo1#e o$ /e4 -ork. &t has ne"er been said that he 4as at any time mo#ested or e"en s1oken rou:h#y to. As to the #i$e o$ the 1ossessor o$ the 0ao Ji$ that is Cosmic ConsciousnessK bein: indestructib#e by ti:ers, or other 4i#d beasts or armed men, that is the sim1#e truth. A:ain it is said o$ the 0ao that its Bhi:hest exce##ence is #ike [1. 38E] that o$ 4ater. 0he exce##ence o$ 4ater a11ears in its bene$itin: a## thin:s, and in its occu1yin:, 4ithout stri"in: to the contrary, the #o4 :round 4hich a## men dis#ike. %ence Jits 4ayK is near to that o$ the 0ao. 0here is nothin: in the 4or#d more so$t and 4eak than 4ater, and yet $or attackin: thin:s that are $irm and stron: there is nothin: that can take 1recedence o$ it. !"ery one in the 4or#d kno4s that the so$t o"ercomes the hard, and the 4eak the stron:, but no one is ab#e to carry it out in 1racticeB [1889 50-1]. o 6hitman says o$ the Cosmic ense9 B6hat is commonest, chea1est, meanest, easiest, is Me.B And a:ain9 B0here is nothin: so so$t but it makes a hub $or the 4hee#ed uni"erse.B &t is said $urther that9 B&t is the 4ay o$ the 0ao to act 4ithout Jthinkin: o$K actin:, to conduct a$$airs 4ithout J$ee#in:K the troub#e o$ them, to taste 4ithout discernin: any $#a"or, to consider the sma## as :reat, and the $e4 as many, and to recom1ense inLury 4ith kindnessB [1889 51]. %ere $o##o4 a $e4 1assa:es $rom ,i RCs book, the 0ao 0eh )in:, accom1anied by 1ara##e# 1assa:es $rom the sayin:s or 4ritin:s o$ other men 1ossessed o$ Cosmic Consciousness9 [QQ] +rdinary men #ook bri:ht and inte##i:ent, 4hi#e & a#one seem to be beni:hted. 0hey #ook $u## o$ discrimination, 4hi#e & a#one am du## and con$used. & seem to be carried about as on the sea, dri$tin:

as i$ & had no4here to rest.[QQ] A## men ha"e their s1heres o$ action, 4hi#e & a#one seem du## and inca1ab#e, #ike a rude borderer. J0husK & a#one am di$$erent $rom other men, but & "a#ue the nursin:mother [the 0ao] [188985]. [QQ] 0he 1artia# becomes com1#ete; the crooked, strai:ht; the em1ty, $u##; the 4orn out, ne4. %e 4hose JdesiresK are $e4 :ets them; he 4hose JdesiresK are many :oes astray [1889 8F]. [QQ] 0he 0ao, considered as unchan:in:, has no name. 0hou:h in its 1rimordia# sim1#icity it may be sma##, the 4ho#e 4or#d dares not dea# 4ith Jone embodyin:K it as a minister. &$ a $euda# [38E-1]Q BBeho#d this s4arthy $ace, these :ray eyes, 0his beard, the 4hite 4oo# unc#i1t u1on my neck, My bro4n hands and the si#ent manner o$ me 4ithout charmB [1959 10F]. [38E-3]Q B0he $oxes ha"e ho#es, and the birds o$ the hea"en ha"e nests; but the on o$ man hath not 4here to #ay his headB [1E9 79 30]. [38E-5]Q B0he $e#on ste1s $orth $rom the 1rison, the insane becomes sane . . . the throat that 4as unsound is sound, the #un:s o$ the consum1ti"e are resumed, the 1oor distressed head is $reeB [1959 553]. [38E-E]Q B&t is #ike a :rain o$ mustard seed, 4hich, 4hen it is so4n u1on the earth, thou:h it be #ess than a## the seeds that are u1on the earth, yet 4hen it is so4n, :ro4eth u1 and becometh :reater than a## the herbs, and 1utteth out :reat branches; so that the birds [1. 38F] o$ the hea"en can #od:e under the shado4 thereo$B [1F9 E9 51]. [1. 38F] 1rince or kin: cou#d :uard or ho#d it, a## 4ou#d s1ontaneous#y submit themse#"es to him. %ea"en and earth Junder his :uidanceK unite to:ether and send do4n the s4eet de4, 4hich, 4ithout the directions o$ men, reaches e>ua##y e"ery4here as o$ its o4n accord [1889 HE]. 0o him 4ho ho#ds in his hands the Great &ma:e Jo$ the in"isib#e 0aoK the 4ho#e 4or#d re1airs.[QQ] Men resort to him, and recei"e no hurt, but J$indK rest, 1eace, and the $ee#in: o$ ease. Music and dainties 4i## make the 1assin: :uest sto1 J$or a timeK. But thou:h the 0ao as it comes $rom the mouth seems insi1id and has no $#a"or, thou:h it seems not 4orth bein: #ooked at or #istened to, the use o$ it is inexhaustib#e [1889 HH]. 6ithout :oin: outside his door,[QQ] one understands Ja## that takes 1#aceK under the sky; 4ithout #ookin: out $rom his 4indo4, one sees the 0ao o$ hea"en. 0he $arther that one :oes out J$rom himse#$K the #ess he kno4s [1889 79]. %e 4ho :ets as his o4n a## under hea"en does so by :i"in: himse#$ no troub#e J4ith that endK.[QQ] &$ one takes troub#e J4ith that endK he is not e>ua# to :ettin: as his o4n a## under hea"en [1889 90]. %e 4ho has in himse#$ abundant#y the attributes Jo$ the 0aoK is #ike an in$ant.[QQ] .oisonous insects 4i## not stin: him; birds o$ 1rey 4i## not strike him [188999]. %e 4ho kno4s Jthe 0aoK does not Jcare toK s1eak Jabout itK;[QQ] he 4ho is Je"er ready toK s1eak about it does not kno4 it. %e J4ho kno4s itK 4i## kee1 his mouth shut and c#ose the 1orta#s [38F-1]Q B0he natura# man recei"eth not the thin:s o$ the s1irit o$ God [o$ the Cosmic ense], $or

they are $oo#ishness unto himB [309 39 1E]. 0he teachin:s o$ the Cosmic ense are a#4ays taste#ess and insi1id at $irst, but their use Bis inexhaustib#e.B [38F-3]Q B&n "ain the s1eedin: or shyness, &n "ain obLects stand #ea:ues o$$ and assume mani$o#d sha1esB [1959 FE]. B& but use you a minute, then & resi:n you, sta##ion, 6hy do & need your 1aces 4hen & myse#$ out-:a##o1 them< !"en as & stand or sit 1assin: $aster than youB [1959FF]. B6hat is commonest, chea1est, meanest, easiest, is MeB [1959 59]. B6i## you seek a$ar o$$< -ou sure#y come back at #astB [1959 1HF]. [38F-5]Q B0o see no 1ossession but you may 1ossess it, enLoyin: a## 4ithout #abor or 1urchase, abstractin: the $east yet not abstractin: one 1artic#e o$ it, 0o take the best o$ the $armerCs $arm and the rich manCs e#e:ant "i##a, and the chaste b#essin:s o$ the 4e## married cou1#e, and the $ruits o$ orchards and the $#o4ers o$ :ardens, 0o :ather the minds o$ men out o$ their brains, the #o"e out o$ their heartsB [1959 13H]. [38F-E]Q B6hosoe"er sha## not recei"e the kin:dom o$ God as a #itt#e chi#d, he sha## in no 4ise enter thereinB [1F9 109 1F]. [38F-F]Q &t is curious that men 4ith Cosmic Consciousness 4i## not s1eak o$ it. -ears a:o, 4hen the 4riter 4as as intimate 4ith 6a#t 6hitman as he e"er 4as 4ith any o$ his brothers he tried hard to :et 6hitman to te## him somethin: about it J$or he kne4 [1. 388] 4e## there 4as somethin: s1ecia# to te## and 6hitman kne4 that he kne4K, but he cou#d ne"er extract a 4ord $rom the 1oet. 0hese men 1ut it in their 4ritin:s in an im1ersona# manner, but 4i## hard#y e"er s1eak $ace to $ace o$ their 1ersona# ex1eriences; these are too sacred to be dea#t 4ith in that manner. [1. 388] [1ara:ra1h continues] Jo$ his nostri#sK. %e 4i## b#unt his shar1 1oints and unra"e# the com1#ications o$ thin:s; he 4i## attem1er his bri:htness, and brin: himse#$ into a:reement 4ith the obscurity Jo$ othersK. 0his is ca##ed Bthe Mysterious A:reement.B J uch an oneK cannot be treated $ami#iar#y or distant#y; he is beyond a## consideration o$ 1ro$it or inLury--o$ nobi#ity or meanness; he is the nob#est man under hea"en [1889 100]. J&tsK admirab#e 4ords can 1urchase honor;[QQ] JitsK admirab#e deeds can raise their 1er$ormer abo"e others. !"en men 4ho are not :ood are not abandoned by it [1889 10F]. J&t is the 4ay o$ the 0aoK to act 4ithout Jthinkin: o$K actin:;[QQ] to conduct a$$airs 4ithout J$ee#in: theK troub#e o$ them; to taste 4ithout discernin: any $#a"or; to consider 4hat is sma## is :reat, and a $e4 as many; and to recom1ense inLury 4ith kindness [1889 108]. 0hat 4hereby the ri"ers and seas are ab#e to recei"e the homa:e and tribute o$ a## the "a##ey streams,[QQ] is their ski## in bein: #o4er than they; it is thus that they are the kin:s o$ them a##. o it is that the sa:e Jru#erK, 4ishin: to be abo"e men, 1uts himse#$ by his 4ords be#o4 them, and, 4ishin: to be be$ore them, 1#aces his 1erson behind them [1889109]. A## the 4or#d says that, 4hi#e my 0ao is :reat, it yet a11ears to be in$erior Jto other systems o$ teachin:K. /o4 it is Lust its :reatness that makes it seem to be in$erior. &$ it 4ere #ike any other JsystemK, $or #on: 4ou#d its sma##ness ha"e been kno4n=[QQ]

But & ha"e three 1recious thin:s 4hich & 1ri?e and ho#d $ast. 0he $irst is :ent#eness; the second is economy, and the third is shrinkin: $rom takin: 1recedence o$ others. 6ith that :ent#eness & can be bo#d; 4ith that economy & can be #ibera#; shrinkin: $rom takin: 1recedence o$ others, & can become a "esse# o$ the hi:hest honor. /o4adays they :i"e u1 :ent#eness and are a## $or bein: bo#d; economy, and are a## $or bein: #ibera#; the hindmost 1#ace, and seek on#y to be $oremost; Ja## o$ 4hich the end isK death [1889110]. incere 4ords are not $ine; $ine 4ords are not sincere;[QQ] those 4ho are ski##ed Jin the 0aoK do not dis1ute [388-1]QB0hen came .eter and said to him, ,ord, ho4 o$t sha## my brother sin a:ainst me and & $or:i"e him< (nti# se"en times< 2esus said unto him, & say not unto thee, unti# se"en times, but unti# se"enty times se"enB [1E9 179 31]. [388-3]Q BBut & say unto you, ,o"e your enemies, and 1ray $or them that 1ersecute youB [1E9 F9 EE]. [388-5]Q B6hosoe"er 4ou#d become :reat amon: you sha## be your minister; and 4hosoe"er 4ou#d be $irst amon: you sha## be your ser"antB [1E930938]. [388-E]Q Consider and com1are the #i"es and teachin:s o$ Gautama, 2esus, .au#, 6hitman, Car1enter and near#y a## the :reat cases. [388-F]Q B,o:ic and sermons ne"er con"inceB [1959 F5]. B& cannot be:ui#e the time 4ith ta#k. [1. 38H] Jabout itK; the dis1utatious are not ski##ed in it. 0hose 4ho kno4 Jthe 0aoK are not extensi"e#y #earned; the extensi"e#y #earned do not kno4 it [1889 135][QQ] [38H-1]Q &n the #earned coterie sittin: constrained and sti##, $or #earnin: inures not to meB [1959 3E9]. B&$ any man thinketh that he is 4ise amon: you in this 4or#d, #et him become a $oo#, that he may become 4iseB [309 59 17]. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 8. ocrates. B+0% by his mora# >ua#ities and inte##ectua# :i$ts, ocrates seems to take rank 4ith the $oremost men o$ a## history. But it 4ou#d be ob"ious#y absurd to ar:ue that because o$ these $acts he 4as a case o$ Cosmic Consciousness, and that amon: the marks o$ Cosmic Consciousness are mora# e#e"ation and inte##ectua# en#i:htenment. Ieno1hon te##s us that ocrates c#aimed that Bintimations 4ere :i"en him by a GodB [3019 5F0]. %e says that B ocrates had been admired beyond a## men $or

the cheer$u#ness and tran>ui##ity 4ith 4hich he #i"edB [3019 F0F], and he $urther >uotes ocrates as sayin:9 B& 4ou#d not admit to any man that he has #i"ed either better or 4ith more 1#easure than myse#$B [3019F08]. 0hese indications, 4ithout bein: abso#ute, su::est stron:#y that ocrates had the Cosmic ense. &t is 4e## kno4n that he had exce1tiona# hea#th and constitutiona# stren:th, and it seems that at the time o$ his death, thou:h o"er se"enty years o$ a:e, both his mind and body 4ere as "i:orous as e"er. A#so it seems c#ear that he had a "ery stron: con"iction o$ immorta#ity, thou:h 1ossib#y this did not amount to the sense o$ immorta#ity 4hich be#on:s to Cosmic Consciousness. %is o1timism, a#so one o$ the marks o$ the Cosmic ense, must not be $or:otten, nor must his $ar more than a"era:e 1ersona# attracti"eness. 0he 1henomenon o$ the Bsi:n,B B"oice,B B:od,B B:eniusB or BdaemonB is said to ha"e dated $rom his ear#y years. +n the other hand, ,e#ut [779 515] dates 4hat he considers as ocratesC insanity [QQ] $rom the sie:e o$ .otidaea, B.C. E39, 4hen [1. 387] [1ara:ra1h continues] ocrates 4ou#d ha"e been about $orty years o#d. 6hat ha11ened on this occasion is :i"en as $o##o4s in the B ym1osiumB [13H9 H1]9 B+ne mornin: he 4as thinkin: about somethin: 4hich he cou#d not reso#"e; he 4ou#d not :i"e it u1, but continued thinkin: $rom ear#y da4n unti# noon. 0here he stood, $ixed in thou:ht; and at noon attention 4as dra4n to him, and the rumor ran throu:h the 4onderin: cro4d that ocrates had been standin: and thinkin: about somethin: e"er since the break o$ day. At #ast, in the e"enin:, a$ter su11er, some &onians, out o$ curiosity J& shou#d ex1#ain that this 4as not in 4inter but in summerK, brou:ht out their mats and s#e1t in the o1en air that they mi:ht 4atch him and see 4hether he 4ou#d stand a## ni:ht. 0here he stood a## ni:ht unti# the $o##o4in: mornin:; and, 4ith the return o$ #i:ht, he o$$ered u1 a 1rayer to the sun and 4ent his 4ay.B &$, no4, 4e acce1t this narrati"e as $act 4e sha## 1ossib#y 1re$er !#amCs ex1#anation o$ it to that o$ ,e#ut. &t runs9 B&t is not im1ossib#e that he 4ho had turned his back u1on an o#d, 4orn-out, e$$ete system o$ 1hi#oso1hy, and 4ho out o$ the de1ths o$ his o4n thou:ht had e#iminated the :reat truths o$ the immorta#ity o$ the sou#, and the certainty o$ a $uture state o$ re4ards and 1unishments; 4ho $rom a chaotic 1o#ytheism had arri"ed at the be#ie$ in +ne God, the Creator and u1ho#der o$ a## thin:s--it is not im1ossib#e that such a man may ha"e been so 4ra1t and #ost in the o1enin: immensity and 1ro$undity o$ these considerations as to become insensib#e to surroundin: obLects $or e"en so #on: a time as is here mentionedB [779 51E]. ,et us add the testimony o$ Ba#?ac in B,ouis ,ambertB [F9 13H], in 4hich a state ana#o:ous to cata#e1sy is described as accom1anyin: i##umination in that case. &$ 4e 1ut a## the $acts to:ether--the a:e o$ ocrates at the time, the character o$ the man 1hysica##y, inte##ectua##y and mora##y--4e may not be $ar 4ron: i$ 4e conc#ude that he be#on:ed to the order o$ men o$ 4hich this "o#ume treats. *ootnotes S38H9Q *or ,e#ut is a ty1ica# Bcommon senseB man and to him a## mystics are #unation. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 389]

C%A.0!R H. Ro:er Bacon. 131E-139E J<K. /!&0%!R this nor any other man shou#d be c#assed amon: the members o$ the ne4 race because he had an extraordinary 4it, $or some o$ the :reatest human inte##ects are c#ear#y outside Cosmic Consciousness; neither 4ou#d any extraordinary de"e#o1ment o$ this $acu#ty a#one #ead a man into it. &t is not, then, because o$ his inte##i:ence, extraordinary as this seems to ha"e been, that the >uestion, 6as Ro:er Bacon a case o$ Cosmic Consciousness< is raised here. +n the other hand, un$ortunate#y, no detai#s, such as instantaneous i##umination or the subLecti"e #i:ht, ha"e come do4n to us as ha"in: existed in this case. A## 4e ha"e are re$erences o$ BaconCs to a certain BMaster .eter,B $rom 4hom he recei"ed extraordinary assistance in his 1hi#oso1hica# 4ork. And the >uestion is, 'oes not this Master .eter bear the same re#ation to Bacon that Christ bore to .au#, Beatrice to 'ante, era1hita to Ba#?ac, Gabrie# to Mohammed< *or 4e must ne"er $or:et the essentia# >ua#ity o$ the Cosmic Conscious mind. 0his, then, accordin: to Char#es [F7], is the 4ay matters stood bet4een Bacon and Master .eter. ,et each Lud:e $or himse#$ 4ho or 4hat Master .eter may ha"e been. Char#es has been s1eakin: o$ the inte##ectua# stir and #i$e o$ the time, and :oes on9 B&n the midst o$ it a## under 4hat $#a: sha## the +x$ord student $i:ht< 6hat master sha## he choose amon: so many i##ustrious doctors< %e contem1#ates at its most bri##iant $ocus this science o$ 4hich his contem1oraries are so 1roud, and the sentiment he $ee#s is not enthusiasm but scorn. %e #istens to the most e#o>uent "oices, but $or master he chooses not an A#exander o$ %a#es, or an A#bert, but an obscure 1erson o$ 4hom history kno4s nothin:. 0his a11arent renaissance seems to him a "eritab#e decadence. 0o him these 'ominicans and *ranciscans are i:norant men 4hen com1ared 4ith Robert de ,inco#n and his $riends, and the moderns [1. 3H0] :enera##y barbarians as contrasted 4ith the Greeks and the Arabs. !x1erience, he thinks, is 4orth more than a## the 4ritin:s o$ Aristot#e, and a #itt#e :rammar and mathematics more use$u# than a## the meta1hysics o$ the schoo#s. o he a11#ied himse#$ 1assionate#y to these disdained sciences. %e #earns Arabic, Greek, %ebre4, Cha#dee--$our #an:ua:es--in an a:e in 4hich A#bert kne4 on#y one o$ them and in 4hich t. 0homas is :#ad to use the bad trans#ations o$ 6i##iam de Morbeke. %e reads 4ith a"idity the books o$ the ancients, studies mathematics, a#chemy, o1tics. Be$ore re$ormin: the education o$ his a:e he reconstructs his o4n education, and to this end associates himse#$ 4ith mathematicians and obscure sa"ants in 1re$erence to the most reno4ned 1hi#oso1hers. A#exander de %a#es ins1ires him 4ith nothin: but scorn. A#bert, in his eyes, is i:norant and 1resum1tuous, and his in$#uence $ata# to the e1och o"er 4hich its dominance extends. 6i##iam o$ Au"er:ne a#one merits res1ect. 0he $riends 4hom he "a#ues are #ess ce#ebrated 1ersons--6i##iam o$ hir4ood, accordin: to him, much more #earned than A#bert; Cam1ano de /o"arre, mathematician and arithmetician; /ico#as, tutor o$ Amansy de Mont$ort; 2ohn o$ ,ondon, be#ie"ed by 2e$$ to be 2ohn .eckham, and, abo"e a##, the most unkno4n, accordin: to him, the most #earned o$ the men o$ that time, him 4hom he "enerates as his master, admires as the #i"in: exam1#e o$ true science and 4hom he names CMaster .eter.C B&$ 4e Lud:e by the 1ortrait Bacon has dra4n o$ him, this is a sin:u#ar 1erson. Master .eter is a so#itary, as care$u# to a"oid reno4n as others to seek it; takin: 1ains to "ei# and hide his science

$rom men, and 4ho re$uses men the truth 4hich they are not 4orthy to recei"e. Master .eter does not be#on: to any o$ the 1o4er$u# church orders o$ the day; he does not teach, and desires neither students nor admirers; he shuns the im1ortunity o$ the "u#:ar. %e is 1roud, and to his disdain o$ the cro4d he unites an immense $aith in himse#$. %e #i"es iso#ated, content 4ith the menta# 4ea#th he has, 4hich he cou#d mu#ti1#y many times i$ he desired so to do. 'id he dei:n to $i## a 1ro$essorCs chair the 4ho#e 4or#d 4ou#d come to .aris to hear him; shou#d he be 4i##in: to [1. 3H1] attach himse#$ to some so"erei:n no treasury cou#d 1ay the "a#ue o$ his mar"e##ous science. But he des1ises the mass made u1 o$ madmen tainted 4ith the subt#eties o$ #a4, char#atans 4ho by their so1hisms dishonor 1hi#oso1hy, render medicine ridicu#ous and $a#si$y theo#o:y itse#$. 0he most c#ear-si:hted o$ them are b#ind, or shou#d they make "ain e$$orts to use their eyes the truth da??#es them. 0hey are #ike bats in the t4i#i:ht--the #ess #i:ht there is the better they see. %e a#one #ooks $ace to $ace at the radiant sun. %idden in a retreat 4hich :i"es him security 4ith si#ence, Master .eter #ea"es to others #on: discourses and the 4ar o$ 4ords to :i"e himse#$ u1 to the study o$ chemistry, the natura# sciences, mathematics, medicine, and, abo"e a##, ex1erience, o$ 4hich he a#one in this a:e rea#i?es the im1ortance. %is disci1#e sa#utes him by the name o$ CMaster o$ !x1erience,C 4hich re1#aces in his case the ambitious and sonorous tit#es o$ the other doctors. B!x1erience re"ea#s to him the secrets o$ nature, the curati"e art, ce#estia# 1henomena and their re#ation to those o$ earth; he disdains nothin: and does not shrink $rom a11#yin: science to the rea#ities o$ the common earth; he 4ou#d b#ush i$ he $ound a #ayman, an o#d 4oman, a so#dier or a 1easant better in$ormed than himse#$ in matters that concern each. B0o cast and $or:e meta#s, to mani1u#ate si#"er, :o#d and a## minera#s, [QQ] to in"ent dead#y instruments o$ 4ar, ne4 arms, to make a science o$ a:ricu#ture and o$ the #abor o$ the rustic, not to ne:#ect sur"eyin: nor the art o$ bui#din:, to seek 4ith di#i:ence the basis o$ truth hidden e"en under the charms o$ the sorcerer, under the im1ostures and arti$ices o$ Lu::#ers--this is the 4ork to 4hich he has de"oted his #i$e. %e has examined a##, #earned a##, se1arated e"ery4here the true $rom the $a#se, and throu:h the "oid and steri#e 4i#derness has disco"ered a 1racticab#e route. &s it desired to hasten the 1ro:ress o$ science 3 %ere is the on#y man e>ua# to the task. hou#d he make u1 his mind to di"u#:e his secrets, kin:s and 1rinces 4ou#d cro4n him 4ith honors and :i$ts, [1. 3H3] and in an ex1edition a:ainst the in$ide# he 4ou#d render more ser"ice to t. ,ouis than ha#$--yes, than a##--his army. [QQ] B&t is $rom this :reat unkno4n, this undisco"ered :enius, 4hose name has remained unre:istered in the history o$ science, that Jaccordin: to himK Bacon #earned #an:ua:es, astronomy, mathematics, ex1erimenta# science, e"erythin:, in $act, that he kne4. Com1ared 4ith this Master .eter, the students, 1ro$essors, 4riters, masters, thinkers o$ the uni"ersities 4ere du##, #um1ish, insensate [com1are .au#, Bacon, Behmen, Mohammed; it is indeed the uni"ersa# testimony that 4hen the Cosmic ense a11ears the 4isdom o$ se#$ consciousness is reduced to dust and ashes]. 0he 1iety o$ Bacon to4ard his unkno4n master ou:ht to rescue this #atter $rom the obscurity in 4hich he is buried, but it seems im1ossib#e to identi$y him amon: the in$inite number o$ sa"ants o$ the same name 4ho are to be $ound in the cata#o:uesB [F791E et se>.]. *ootnotes S3H19Q B&n the #abor o$ en:ines and trades and the #abor o$ $ie#ds & $ind the de"e#o1ments, and $ind

the eterna# meanin:sB [1959 189]. S3H39Q 0he abo"e account o$ Master .eter is co##ected by Char#es $rom BaconCs B+1us 0ertium,B B+1us Minus,B his B'e e1tem .eccatis,B and other 4orks. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 7. B#aise .asca#. 1835-1HH3. %! 4as born on the 19th o$ 2une, 1835. As a chi#d, boy and youn: man, he 4as exce1tiona##y 1recocious--in this res1ect com1arab#e to Bacon. &t is said that, a#thou:h his 1arents endea"ored to restrain his menta# de"e#o1ment, yet Bat the a:e o$ ten he had 1ro1ounded an acoustic theory in ad"ance o$ the "ie4s then entertained; at t4e#"e he had e"o#"ed :eometry $rom his o4n re$#ections; and at $i$teen he com1osed a treatise on conic sections 4hich 'escartes re$used to be#ie"e in as ha"in: 1roceeded $rom so youn: a mindB [779 539]. .asca#Cs hea#th 4as a## his #i$e de#icate. %e 4as 1robab#y a#4ays a 1er$ect#y mora# man, thou:h $ond o$ :aiety and the socia# 1#easures o$ his time and country. [1. 3H5] %e :a"e abundant e"idence throu:hout his 4ho#e #i$e that he 1ossessed in an unusua# de:ree the menta# honesty and earnestness that seems a#4ays to be#on: to those 4ho attain to the Cosmic ense. &n /o"ember, 18FE, he bein: then thirty-one and a ha#$ years o#d, somethin: ha11ened 4hich radica##y a#tered .asca#Cs #i$e. *rom that date he 1ractica##y abandoned the 4or#d and became and remained, unti# his death, marked#y re#i:ious and charitab#e. *rom that date, ho4e"er, his #i$e 4as "ery sec#uded and $e4 detai#s a11ear to be kno4n. Bri:ht as his inte##ect 4as be$ore /o"ember, 18FE, it 4as sti## bri:hter a$ter4ards. About a year subse>uent to that date he be:an the B.ro"incia# ,etters,B and #ater 4rote his B.ensees,B both o$ 4hich 4orks Jthou:h the #atter is on#y a series o$ notes $or a book to be 4rittenK sho4 extraordinary menta# >ua#ities. &t is sa$e to say that he cou#d not ha"e 4ritten either o$ them be$ore the abo"e date. A $e4 days a$ter .asca#Cs death a ser"ant $e#t by chance somethin: hard and thick under the c#oth o$ his doub#et. Ri11in: the seam in the nei:hborhood he $ound a $o#ded 1archment, and 4ithin this a $o#ded 1a1er. 0hese both bore 4ritin: in .asca#Cs hand, the 4ords o$ 4hich are those here :i"en. Both 1archment and 1a1er 4ere taken to .asca#Cs sister, Madame .erier, 4ho sho4ed them to some $riend. 0hey a## sa4 at once that these 4ords thus 4ritten by .asca# in du1#icate and 1reser"ed by him 4ith so much care and troub#e J remo"in: them himse#$, as he did, $rom :arment to :armentK, must ha"e had in his eyes a 1ro$ound meanin:. ome time a$ter the death o$ Madame .erier J4hich ha11ened t4enty-$i"e years a$ter the death o$ her brotherK, her chi#dren communicated the documents to a $riar, 4ho 4as an intimate $riend o$ the $ami#y. %e co1ied the document and 4rote some 1a:es o$ commentary u1on it, to 4hich Mar:uerite .erier added some $urther 1a:es. 0hese

commentaries are no4 #ost, as is a#so the 1archment. 0he 1a1er co1y, ho4e"er, in .asca#Cs hand, is sti## extant in the Bib#iothe>ue /ationa#e. .aris. &t 4as Cordocet [1. 3HE] 4ho :a"e the document the name o$ B.asca#Cs Mystic Amu#etteB [113a9 1F8]. 0rans#ated into !n:#ish the 4ords o$ the amu#et are as $o##o4s9 B0he year o$ :race 18FE, Monday, 35 /o"ember, day o$ t. C#ement, .o1e and Martyr. *rom about ha#$-1ast ten in the e"enin: unti# about ha#$-1ast t4e#"e, midni:ht, *&R!. God o$ Abraham, God o$ &saac, God o$ 2acob, not o$ the 1hi#oso1hers nor o$ the 6ise. Assurance, Loy, assurance, $ee#in:, Loy, 1eace. G+' +* 2! ( C%R& 0, my God and thy God. 0hy God sha## be my God. *or:otten o$ the 4or#d and o$ a## exce1t G+'. %e is on#y $ound in the 4ays tau:ht in the Gos1e#. 0%! (B,&M&0- +* 0%! %(MA/ +(,. 2ust *ather, the 4or#d has not kno4n thee but & ha"e kno4n thee. 2oy, Loy, Loy, tears o$ Loy. & do not se1arate myse#$ $rom thee. 0hey #e$t me behind, me a $ountain o$ #i"in: 4ater. My God, do not #ea"e me. ,et me not be se1arated $rom thee eterna##y. 0his is eterna# #i$e that they shou#d kno4 thee the on#y true God and him 4hom thou hast sent. 2! ( C%R& 0--2! ( C%R& 0. & ha"e se1arated myse#$ $rom him; & ha"e $#ed, renounced, cruci$ied him. ,et me not be $ore"er se1arated $rom him. +ne is sa"ed on#y by the teachin: o$ the Gos1e#. R!C+/C&,&A0&+/ 0+0A, A/' 6!!0. 0ota# submission to 2! ( C%R& 0 and to my '&R!C0+R. Continua# Loy $or the days o$ my #i$e on earth. & sha## not $or:et 4hat you ha"e tau:ht me. Amen.B [QQ] [1. 3HF] /o one 4ho has read this book so $ar 4i## ha"e, & think, the #east doubt as to the meanin: o$ the 4ords o$ the amu#et. 0he subLecti"e #i:ht 4as e"ident#y stron:#y marked. &mmediate#y $o##o4in: it comes the sense o$ #iberation, sa#"ation, Loy, content, intense thank$u#ness. 0hen the rea#i?ation o$ the :randeur o$ the human sou#, immediate#y $o##o4ed by the ra1ture o$ the rea#i?ation o$ God. %e :#ances back and sees ho4 $uti#e his #i$e and ambitions ha"e so $ar been. 0hen rea#i?es his 1resent reconci#ement 4ith the cosmos and that the rest o$ his #i$e must be continua# Loy. 0he 4ords o$ the amu#et, the care and secrecy 4ith 4hich it 4as 1reser"ed, its date in re$erence to .asca#Cs a:e, .asca#Cs s1#endid inte##ect and 1re"ious character so $ar as kno4n to us, the chan:e in his #i$e, synchronous 4ith the date o$ the amu#et, [1. 3H8] his mora# exa#tation and inte##ectua# i##umination $rom and a$ter that time; abo"e a##, the subLecti"e #i:ht, 4hich seems to ha"e been more than usua##y 1ronounced and #on:er than usua##y continued, thou:h in the case o$ 2ohn -e1es it is said to ha"e #asted a 4ho#e ni:ht [1139107]. A## these taken to:ether make it certain to the mind o$ the 4riter that .asca# 4as a case o$ Cosmic Consciousness. +$ course, it has been said o$ him, as it 4as o$ 2esus, .au#, B#ake, and others, that .asca# 4as insane; but & see no e"idence o$ anythin: o$ the kind. 0he 4ords o$ the amu#et bear testimony to ha"in: been 4ritten immediate#y a$ter i##umination Jbe$ore he 4ent to bed that ni:ht, it 4ou#d seemK. 0hey are, there$ore, natura##y some4hat incoherent. 0hey bear 4itness to Loy, trium1h, en#i:htenment, not to disease. 0he man 4ho 4rites them has Lust seen the Brahmic 1#endor and $e#t the Brahmic B#iss. 0hat is a##. *ootnotes

S3HE9Q ,e#ut J113a9 1FE] :i"es the exact 4ords o$ the amu#et, their $orm and arran:ement, as $o##o4s ,Can de :race 18FE ,undy 35e no"bre Lour de t C#ement .a1e et m. et autres au martiro#o:e Romain "ei##e de t. Criso:one m. et autres, etc. . . . 'e1uis en"iron dix heures et demi du soir Lus>ues en"iron minuit et demi. WWWWWWWWWWWWWWW*!(WWWWWWWWWWWWWWW 'ieu dCAbraham. 'ieu dC&saac. 'ieu de 2acob non des 1hi#oso1hes et des sa"ane [1. 3HF] Certitude Loye certitude, sentiment, "eue Loye 1aix. 'ieu de 2esus christ 'eum meum et 'eum "estrum 2eh. 30. 1H. 0on 'ieu sera mon 'ieu. Ruth. +ub#y du monde et de tout hormis 'ieu &# ne se trou"e >ue 1ar #es "oyes ensei:nees dans #C!"an:i#e. Grandeur de #Came humaine. .ere Luste, #e monde ne tCa 1oint connu. mais Le tCai connu. 2eh. 1H 2oye, Loye, Loye, et 1#eurs de LoysWWWWWW 2e m Cen suis se1areWWWWWWWWWWWWWWWWW 'ere#i>uerunt me $ontem a>ua "i"aeWWWW mon 'ieu me >uittere? "ousWWWWWWWWWW >ue Le nCen sois 1as se1are eterne##ement. WWWWWWWWWWWWWWWWWWWWWWWWWWWWWWWW Cette est #a "ie eterne##e >uCi#s te connaissent eu# "ray 'ieu et ce#uy >ue tu as en"oye 2esus christWWWWWWWWWWWWWWWWWWWWWWW 2esus christWWWWWWWWWWWWWWWWWWWWWWW 2e mCen suie se1areWWWWWWWWWWWWWWWWW Le #Cay $uy renonce, cruci$e, >ue Le nCen sois Lamais se1areWWWWWWWWW &# ne se conser"e >ue 1ar #es "oyes ensi:nees dans 1C!"an:i#e Renonciation tota#e et douceWWWWWWWWWW oumission tota#e a 2esus christ et a mon 'irecteur. eterne##ement en Loye 1our un Lour dCexercice sur #a terre non ob#i"iscar sermones tuos. Amen. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 9. Benedict 1ino?a.

1853-18HH. B+R/ at Amsterdam, /o"ember 3Eth, 1853, the son o$ a .ortu:uese 2e4 and a 2e4 himse#$ unti# the a:e o$ t4enty-$our, 4hen he 4as Bso#emn#y cut o$$ $rom the Common4ea#th o$ &srae#B [7Hb9 E00]. %e 4as an accom1#ished ,atinist and an enthusiastic disci1#e o$ 'escartes, thou:h he ceased to be his $o##o4er by the end o$ the $i"e years o$ concentrated thou:ht and study that $o##o4ed his excommunication. 0his is not the 1#ace to insist on the :reatness o$ 1ino?a, 4hich indeed shou#d be kno4n to a## 4ho read serious books. *e4 moderns indeed ha"e been so endorsed by the disci1#eshi1 o$ :reat men as he--by that o$ Goethe, $or instance, and Co#erid:e, o$ /o"a#is, %e:e#, ,essin:, %erder, che##in:, cheiermacher and many others. o true is this that Bit is admitted that 1ino?a 4as the $ounder o$ modern 1hi#oso1hyB [1559 5H3]. &t 4i## not be 1ossib#e to sho4 that 1ino?a 4as a case o$ Cosmic [1. 3HH] [1ara:ra1h continues] Consciousness in the same sense that it can be sho4n, $or instance, that 2ohn -e1es 4as a case; 4e ha"e not the necessary detai#s o$ his i##umination. A## that can be done is to set do4n such $acts as 4e ha"e and #et the reader Lud:e $or himse#$. 6e sha## consider $irst the nature o$ his 1hi#oso1hic teachin: and then the $acts o$ his actua# #i$e. 6e sha## $ind that both 1oint a#most ine"itab#y to the same conc#usion. 1ino?a J$or instanceK Bcannot a##o4 that sin and e"i# ha"e any 1ositi"e rea#ity, much #ess that anythin: ha11ens contrary to GodCs 4i##. /ay, it is on#y an inexact and human $ashion o$ s1eech to say that man can sin a:ainst or o$$end GodB [1559 EH]. A:ain9 B0he (ni"erse is :o"erned by di"ine #a4s, 4hich, un#ike those o$ manCs makin:, are immutab#e, in"io#ab#e and an end to themse#"es, not instruments $or the attainment o$ 1articu#ar obLects. 0he #o"e o$ God is manCs on#y true :ood. *rom other 1assions 4e can $ree ourse#"es, but not $rom #o"e, because $or the 4eakness o$ our nature 4e cou#d not subsist 4ithout the enLoyment o$ somethin: that may stren:then us by our union 4ith it. +n#y the kno4#ed:e o$ God 4i## enab#e us to subdue the hurt$u# 1assions. 0his, as the source o$ a## kno4#ed:e, is the most 1er$ect o$ a##; and inasmuch as a## kno4#ed:e is deri"ed $rom the kno4#ed:e o$ God, 4e may kno4 God better than 4e kno4 ourse#"es. 0his kno4#ed:e in time #eads to the #o"e o$ God, 4hich is the sou#Cs union 4ith %im. 0he union o$ the sou# 4ith God is its second birth, and therein consists manCs immorta#ity and $reedomB [1.559 78]. 0he #ast c#ause o$ the abo"e sentence, ita#ici?ed by the 1resent editor, i$ taken abso#ute#y, sett#es the >uestion--$or the union o$ the sou# 4ith God is i##umination, is the second birth, and in it is immorta#ity and $reedom. A:ain he says9 B,o"e to4ard a thin: eterna# and in$inite $eeds the mind 4ith 1ure Loy, and is 4ho##y $ree $rom sorro4; this is to be :reat#y desired and strenuous#y sou:ht $orB [1559118]. 0his is the Brahmic B#iss--the Loy that 6hitman, Car1enter, -e1es and the rest ne"er tire o$ ce#ebratin:. 0hen $arther on he te##s us that the chie$ :ood is to be endo4ed 4ith a certain character. B6hat that character is 4e sha## sho4 in its 1ro1er 1#ace--name#y, that it consists in kno4#ed:e o$ the union 4hich the mind [1. 3H7] has 4ith the 4ho#e o$ natureB [1559117]. But such kno4#ed:e does not exist a1art $rom i##umination, 4hi#e on the other hand a## those 4ho ha"e entered Cosmic Consciousness 1ossess it. o 1ino?a, instead o$ seekin: in the usua# 4ay an arti$icia# ex1#anation $or the corres1ondence o$ t4o such Ja11arent#yK di$$erent thin:s as body and mind 1ronounces bo#d#y that Bthey are the same thin: and di$$er on#y as as1ectsB [1559 170]. o 6hitman Jand a## the rest in "aryin: #an:ua:eK9 B6as somebody askin: to see the sou#< ee your o4n sha1e and countenance, etc.B [1959 3F]. o, a:ain, 1ino?a more than once c#assi$ies the kinds o$ our kno4#ed:e in such manner as to

necessitate the inc#usion o$ 4hat is ca##ed in this book intuition, 4hich is that $orm 4hich be#on:s to the Cosmic Conscious mind and to that mind on#y. %e says, $or instance9 B6e may #earn thin:s J1K by hearsay or on authority; J3K by the mere su::estion o$ ex1erience; J5K by reasonin:; JEK by immediate and com1#ete 1erce1tionB [1559119 and 177]. And he says $urther that this #ast mode o$ kno4in: B1roceeds $rom an ade>uate idea o$ the abso#ute nature o$ some attribute o$ God to an ade>uate kno4#ed:e o$ the nature o$ thin:s.B 0hat is to say, the man enters into conscious re#ation 4ith God Jin the act o$ i##uminationK, and throu:h that contact--as $ar as it :oes--he has an Bade>uate kno4#ed:e o$ thin:s.B &t is doubt$u# 4hether any mere#y se#$ conscious man cou#d ha"e used this #an:ua:e, $or to such a man nothin: seems more absurd than a c#aim to kno4#ed:e by sim1#e intuition, and yet nothin: is more certain than that such a kno4#ed:e is thus ac>uired. 0he $o##o4in: is e>ua##y characteristic9 B0o kno4 God--in other 4ords, to kno4 the order o$ nature and re:ard the uni"erse as order#y--is the hi:hest $unction o$ the mind; and kno4#ed:e, as the 1er$ect $orm o$ the mindCs norma# acti"ity, is :ood $or its o4n sake and not as a meansB [1559 3E1]. &$ 1ino?a means here Jas it seems #ike#y he doesK the same as Ba#?ac meant 4hen he said o$ s1ecia#ism that it Ba#one can ex1#ain God,B then 1ino?a 4as a s1ecia#ist. o 4hen he says that Bc#ear and distinct kno4#ed:e o$ the intuiti"e kind en:enders #o"e to4ards an immutab#e and eterna# bein:, tru#y 4ithin our reachB 11559 387], he im1#ies in [1. 3H9] himse#$ the 1ossession o$ Cosmic Consciousness and teaches that this is 4ithin reach o$ a##. !>ua##y characteristic is the $o##o4in:9 B&n a## exact kno4#ed:e the mind kno4s itse#$ under the $orm o$ eternity; that is to say, in e"ery such act it is eterna# and kno4s itse#$ as eterna#. 0his eternity is not a 1ersistence in time a$ter the disso#ution o$ the body, no more than a 1re-existence in time, $or it is not commensurab#e 4ith time at a##. And there is associated 4ith it a state or >ua#ity o$ 1er$ection ca##ed the inte##ectua# #o"e o$ GodB [1559389]. 1ino?a, as 6hitman, tau:ht that Bthere is in $act no e"i#B [195933]; he says9 B0he 1er$ection o$ thin:s is to be reckoned on#y $rom their o4n nature and 1o4er; and thin:s are not therein more or #ess 1er$ect that they de#i:ht or o$$end the sense o$ men, or that they are con"enient $or the nature o$ man or re1u:nant thereto. &$ any ask 4hy God hath not so created a## men that they shou#d be :o"erned on#y by reason< & :i"e them no ans4er but this9 Because he #acked not matter $or creatin: a## thin:s, e"en $rom the hi:hest de:ree o$ 1er$ection into the #o4est. +r more exact#y thus9 Because the #a4s o$ his o4n nature 4ere so "ast as to su$$ice $or 1roducin: a## thin:s 4hich can be concei"ed by an in$inite understandin:B [155953H]. As .o##ock remarks, this is Ba hy1othetica# in$inite mind, 4hich must be distin:uished $rom the in$inite inte##ect, 4hich 4e ha"e met 4ith as one o$ the thin:s immediate#y 1roduced by GodB [1559 537]. *ina##y 1ino?a sums u1 in the $o##o4in: nob#e 1assa:e9 B& ha"e $inished e"erythin: & 4ished to ex1#ain concernin: the 1o4er o$ the mind o"er the emotions and concernin: its #iberty. *rom 4hat has been said 4e see 4hat is the stren:th o$ the 4ise man and ho4 much he sur1asses the i:norant 4ho is dri"en by b#ind desire. *or the i:norant man [the se#$ conscious mind--com1are Ba#?ac-su1ra and [F91EE] 4here he c#assi$ies the human mind as 1ino?a does here] is not on#y a:itated by externa# causes in many 4ays, and ne"er enLoys true 1eace o$ sou#, but #i"es a#so i:norant, as it 4ere, both o$ God and o$ thin:s, and as soon as he ceases to su$$er ceases a#so to be. +n the other hand, the 4ise man [the Cosmic Conscious man], in so $ar as he is considered as such, is scarce#y e"er mo"ed in his mind, but, bein: conscious by a certain [1. 370] eterna# necessity o$ himse#$, o$ God, and o$ thin:s, ne"er ceases to be and a#4ays enLoys true 1eace o$ sou#. &$ the 4ay 4hich, as & ha"e sho4n, #eads hither [i.e., to Cosmic Consciousness] seems "ery di$$icu#t, it can ne"erthe#ess be $ound. &t must indeed be di$$icu#t, since it is so se#dom disco"ered; $or i$ sa#"ation #ay ready to hand and cou#d be disco"ered 4ithout :reat #abor, ho4 cou#d it be

1ossib#e that it shou#d be ne:#ected a#most by e"erybody Cs But a## nob#e thin:s are as di$$icu#t as they are rareB [1H0a9 375]. A $e4 4ords no4 as to the 1ersona# characteristics o$ the man. 2ohn Co#erus, minister o$ the ,utheran church, at that city, durin: 1ino?aCs residence at 0he %a:ue, kne4 him 4e##, and 4hat $o##o4s 4i## be taken #ar:e#y $rom his narrati"e, 4hich is inc#uded in ir *rederick .o##ockCs "o#ume. Co#erus says9 B 1ino?a 4as o$ midd#e si?e, had :ood $eatures, com1#exion dark, b#ack cur#y hair, #on: b#ack eyebro4s, so that one mi:ht easi#y kno4 by his #ooks that he 4as descended $rom .ortu:uese 2e4s. As $or his c#othes, he 4as "ery care#ess o$ them; they 4ere not better than those o$ the meanest citi?enB [1559 59E]. 1ino?a 4as in $act "ery 1oor. ,ike 0horeau, 6hitman, Car1enter, Buddha, 2esus and many other men o$ his c#ass, he seemed to 1re$er 1o"erty. %e made a "ery 1#ain #i"in: by :rindin: :#asses $or te#esco1es. %e 4as se"era# times o$$ered money by 4e##-o$$ 1ersons 4ho kne4 and #iked him, but a#4ays re$used unti# a $riend, de Aries, $rom 4hom he had re$used durin: his #i$e to acce1t money, dyin:, char:ed his brother, 4ho 4as his heir, to 1ay to 1ino?a out o$ his estate a suitab#e maintenance. 0he brother 4anted to 1ay 1ino?a $i"e hundred $#orins a year, but 1ino?a 4ou#d on#y acce1t three hundred--about one hundred and $i$ty do##ars [7Hb9 E01]. 1ino?a #i"ed in the 1#ainest 1ossib#e 4ay; he 4as ne"er married; most o$ his #i$e he #i"ed 4ith others, 1ayin: his board; the rest o$ the time he #i"ed a#one in #od:in:s, buyin: 4hat he needed and kee1in: "ery retired. B&t is scarce#y credib#e ho4 sober and $ru:a# he 4as a## the time. /ot that he 4as reduced to so :reat a 1o"erty as not to be ab#e to s1end more i$ he had been 4i##in:. %e had $riends enou:h 4ho o$$ered him their 1urses and a## manner o$ assistance. But he 4as natura##y "ery sober and [1. 371] cou#d be satis$ied 4ith #itt#e, and he did not care that 1eo1#e shou#d think that he had #i"ed, e"en but once, at the ex1ense o$ other men. 6hat & say about his sobriety and :ood husbandry may be 1ro"ed by se"era# sma## reckonin:s 4hich ha"e been $ound amon: his 1a1ers a$ter his death. &t a11ears by them that he #i"ed a 4ho#e day u1on a mi#k sou1 done 4ith butter, 4hich amounted to three1ence, and u1on a 1ot o$ beer o$ three ha#$1ence. Another day he ate nothin: but :rue# done 4ith raisins and butter, and that dish cost him $our-1ence ha#$1enny. 0here are but t4o ha#$-1ints o$ 4ine at most $or one month to be $ound amon: these reckonin:s, and thou:h he 4as o$ten in"ited to eat 4ith his $riends he chose rather to #i"e u1on 4hat he had at home, thou:h it 4ere e"er so #itt#e, than to sit do4n at a :ood tab#e at the ex1ense o$ another manB [1559 595]. B%is con"ersation 4as "ery s4eet and easy. %e kne4 admirab#y 4e## ho4 to be master o$ his 1assions, and 4as ne"er seen "ery me#ancho#y nor "ery merry. %e 4as "ery courteous and ob#i:in:, and 4ou#d o$ten discourse 4ith his #and#ady and the 1eo1#e o$ the house 4hen they ha11ened to be sick or a$$#icted--ne"er $ai#in: to com$ort them. %e 4ou#d 1ut the chi#dren o$ten in mind o$ :oin: to church and tau:ht them to be obedient and duti$u# to their 1arents. +ne day his #and#ady asked him 4hether he be#ie"ed she cou#d be sa"ed in the re#i:ion she 1ro$essed< %e ans4ered9 C-our re#i:ion is a :ood one; you need not #ook $or another, nor doubt that you may be sa"ed in it 1ro"ided 4hi#e you a11#y yourse#$ to 1iety you #i"e at the same time a 1eaceab#e and >uiet #i$e.C 6hen he stayed at home he 4as troub#esome to nobody; he s1ent the :reater 1art o$ his time >uiet#y in his o4n chamber. 6hen he ha11ened to be tired by ha"in: a11#ied himse#$ too much to his 1hi#oso1hica# meditations he 4ent do4nstairs to re$resh himse#$ and discoursed 4ith the 1eo1#e o$ the house about anythin: that mi:ht a$$ord matter $or an ordinary con"ersation and e"en about tri$#es. %e a#so took 1#easure in smokin: a 1i1e o$ tobaccoB [1559 59F]. 1ino?a 4as ne"er a robust man. BConsum1tion had been makin: its insidious inroads u1on him $or many years, and ear#y in 18HH he must ha"e been conscious that he 4as serious#y i##. +n

[1. 373] [1ara:ra1h continues] aturday, 30th o$ *ebruary, he sent to Amsterdam $or his $riend, 'r. Meyer. +n the $o##o4in: day the 1eo1#e o$ the $ami#y 4ith 4hom he #i"ed, ha"in: no thou:ht o$ immediate dan:er, 4ent to a$ternoon ser"ice. 6hen they came back 1ino?a 4as no more; he had died about three in the a$ternoon, 4ith Meyer $or the on#y 4itness o$ his #ast momentsB [7Hb9 E05]. At the time o$ his death 1ino?a 4as $orty-$our years and three months o#d. A## that remains is to sho4 that, as in his #i$e and teachin:s, so in his rece1tion by the 4or#d, is 1ino?a c#ose#y a##ied to the c#ass o$ men 4ith 4hom it is here sou:ht to associate him. B0he $irst e$$ect o$ his 4ritin:s in %o##and 4as to raise a storm o$ contro"ersia# indi:nationB [1559 5E9]. And the man 4hom /o"a#is tru#y described as BGod intoxicated,B 4as 1ronounced Bb#as1hemous, atheistic, deceit$u#,B 4hi#e his books 4ere described as the Bsou#-destroyin: 4orks o$ 1ino?aB [ib.]. *or a hundred years a$ter his death he 4as #itt#e read, but since then more and more, and he no4 takes rank 4here he be#on:s, as one o$ the :reat s1iritua# #eaders o$ the race. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 10. Co#one# 2ames Gardiner. 1877-1HEF. B+R/ 2anuary 10, 1877. &s said to ha"e $ou:ht three due#s be$ore he 4as :ro4n u1. !ntered the army youn: and $ou:ht 4ith :reat bra"ery. %is re#ations 4ith 4omen said to ha"e been $ree, e"en #icentious. 6as not re#i:ious, e"en the re"erse o$ that, but at times su$$ered Binex1ressib#e remorse,B on account o$ his #i$e, 4hich seemed to him e"i#. &n the midd#e o$ 2u#y, 1H19, 4hen he 4as thirtyone and a ha#$ years o$ a:e, occurred the e"ent 4hich :i"es him a 1#ace in this "o#ume9 B%e had s1ent the e"enin: in some :ay com1any and had an unha11y assi:nation 4ith a married 4oman, 4hom he 4as to attend exact#y at t4e#"e. 0he com1any broke u1 at e#e"en, and, not Lud:in: it con"enient to antici1ate [1. 375] the time a11ointed, he 4ent into his chamber to ki## the tedious hour, 1erha1s 4ith some amusin: book, or some other 4ay. But it "ery accidenta##y ha11ened that he took u1 a re#i:ious book, 4hich his :ood mother or aunt had, 4ithout his kno4#ed:e, s#i11ed into his 1ortmanteau. &t 4as ca##ed, i$ & remember the tit#e exact#y, C0he Christian o#dier, or %ea"en 0aken by torm,C and it 4as 4ritten by Mr. 0homas 6atson. Guessin: by the tit#e o$ it that he 4ou#d $ind some 1hrases o$ his o4n 1ro$ession s1iritua#i?ed in a manner 4hich he thou:ht mi:ht a$$ord him some di"ersion, he reso#"ed to di1 into it; but he took no serious notice o$ anythin: it had in it. [QQ] And yet 4hi#e this book 4as in his hand an im1ression 4as made u1on his mind J1erha1s God on#y kno4s ho4K 4hich dre4 a$ter it a train o$ the most im1ortant and ha11y conse>uences. %e thou:ht he sa4 an unusua# b#a?e o$ #i:ht $a## u1on the book 4hich he 4as readin:, 4hich he at $irst ima:ined mi:ht ha11en by some accident in the cand#e; but #i$tin: u1 his eyes, he a11rehended, to his extreme ama?ement, that there 4as be$ore him, as it 4ere sus1ended in the air, a "isib#e re1resentation o$ the ,ord 2esus Christ u1on the cross, surrounded u1on a## sides 4ith a :#ory, and 4as im1ressed as i$ a "oice, or somethin: e>ui"a#ent to a "oice, [QR] had come to him to this e$$ect J$or he 4as not con$ident as to

the 4ordsK9 C+h, sinner, did & su$$er this $or thee, and are these thy returns<C truck 4ith so ama?in: a 1henomenon as this, there remained hard#y any #i$e in him, [QRR] so that he sank do4n in the armchair in 4hich he sat and continued, he kne4 not ho4 #on:, insensib#eB [10H9378]. 0he immediate e$$ect o$ GardinerCs ex1erience is said to ha"e been a kno4#ed:e, or rather a si:ht, o$ the BmaLesty and :oodness o$ God,B and his a$ter #i$e Ja 1eriod o$ t4enty-six yearsK 4as o$ distin:uished exce##ence. 0he Bne4 manB 4as as "irtuous and 1ure and :od#y as the Bo#dB had been #icentious and 1ro$ane [10H9 H1]. *ootnotes S3759Q %e 4as 4ide a4ake--1robab#y extra 4ide a4ake--and at the same time his mind J$or the momentK 4as a b#ank. 0his is the condition 4hich 4e are to#d by a## the authorities $rom Gautama to the 1resent is sine >ua non $or the oncomin: o$ i##umination. S3759R As to the obLecti"ity or subLecti"ity o$ the B"oiceB in such cases see remarks under head o$ BMosesB--4hat the 1erson sees comes, o$ course, under the same cate:ory. S3759RR B,ess than a drachm o$ b#ood remains in me that does not tremb#e,B says 'ante, under simi#ar circumstances [H19 193]. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 37E]

C%A.0!R 11. 4edenbor:. 1877-1HH3. Ms 9 &nde1endent#y o$ i##umination, 4edenbor: 4as one o$ the :reat men o$ a## time--a :reat thinker, a :reat 4riter, a :reat scientist, a :reat en:ineer. &n 1HE5, at the a:e o$ $i$ty-$our years, somethin: ha11ened--some chan:e took 1#ace in him; it does not seem to ha"e been any $orm o$ insanity, since he 4as not sick, maintained and e"en increased a## his $riendshi1s, 4as a11arent#y entire#y unsus1ected by those about him o$ any menta# a#ienation. %is o4n account o$ his i##umination to his $riend Robsahm, as $ar as it :oes, is "ery characteristic; he re1orts that God a11eared to him and said, B& am God the ,ord, the Creator and Redeemer o$ the 4or#d. & ha"e chosen thee to un$o#d the s1iritua# sense o$ the %o#y cri1tures. & 4i## myse#$ dictate to thee 4hat thou sha#t 4riteB [7Ha9HF9]. &t is admitted by a## students o$ 4edenbor:Cs #i$e that the chan:e 4as in rea#ity an i##umination, that 1uttin: aside his "isions o$ an:e#s and demons he actua##y had therea$ter a s1iritua# insi:ht beyond that o$ ordinary men, and i$ he 4as a "isionary he a#so B#ed the most rea# #i$e o$ any man then in the 4or#dB [7Ha9 98]. As $or his "isions, it may be said that they 4ere not $undamenta##y di$$erent $rom those o$ B#ake, Behmen, 'ante and others. &t must be remembered that these men see thin:s that 4e do not see--thin:s that are outside o$ our #an:ua:e; i$, then, they use this #an:ua:e J4hich is a## they ha"eK to set them be$ore us, it seems ine"itab#e that 4e shou#d not understand their 4ords as they understand them. 0he resu#t, in the case o$ e"ery such ex1ositor, ho4e"er common-sense he tries to be--in the case o$ 2esus, Gautama, .au# and a## the rest--is terrib#e misunderstandin: and con$usion;

and yet, in s1ite o$ a##, somethin: 1asses $rom these men to us o$ more im1ortance than a## that 4e cou#d :et $rom the ordinary scientists and 1hi#oso1hers. [1. 37F] Many $acts indicate that 4edenbor: may ha"e be#on:ed to the c#ass o$ men here in >uestion. B%e 4as ne"er married. %e had :reat modesty and :ent#eness o$ bearin:. %is habits 4ere sim1#e; he #i"ed on bread, mi#k and "e:etab#esB [7Ha997]. B%e 4as a man 4ho 4on the res1ect, con$idence and #o"e o$ a## 4ho came in contact 4ith himB [7Ha9 HF9]. 0hou:h many o$ those about him did not be#ie"e in his "isions they res1ected him too much to make #i:ht o$ these in 4edenbor:Cs 1resence. %is teachin: at bottom is that o$ a## the :reat seers--that God in himse#$ is in$inite #o"e--that his mani$estation, $orm or body is in$inite 4isdom--that di"ine #o"e is the se#$-subsistin: #i$e o$ the uni"erse [7Ha9 HF9]. 4edenbor: de1arts $rom the norm o$ these cases es1ecia##y by his a:e J$i$ty-$our yearsK at i##umination. &t seems incredib#e that a man cou#d :o on :ro4in: to such an a:e; sti## this is 4hat 4e must be#ie"e i$ 4e inc#ude him. Mohammed 4as thirty-nine, ,as Casas $orty, C. M. C. $orty-nine; these 4ere undoubted cases, and it does not seem as i$ 4edenbor:Cs 1ersona# history can be ex1#ained on any other hy1othesis. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 13. 6i##iam 6ords4orth. 1HH0-17F0. 0%A0 the mind o$ this 4riter Jnear#y i$ not >uite a 1oetK in his #o$tier moods attained a "ery c#ose nei:hborhood to Cosmic Consciousness, i$ he did not actua##y enter the ma:ic territory o$ the kin:dom o$ hea"en, no one 4i## deny 4ho kno4s 4hat these 4ords mean and 4ho a#so has read him 4ith any sym1athy. &n $act the $o##o4in: short 1assa:es, $rom #ines 4ritten at 0intern Abbey in his t4enty-ninth year, 1ro"e as much. &n the $irst he s1eaks o$ Bthat b#essed moodB &n 4hich the burden o$ the mystery, &n 4hich the hea"y and the 4eary 4ei:ht +$ a## this uninte##i:ib#e 4or#d, [1. 378] &s #i:htened9--that serene and b#essed mood &n 4hich the a$$ections :ent#y #ead us on,-(nti#, the breath o$ this cor1orea# $rame And e"en the motion o$ our human b#ood A#most sus1ended, 4e are #aid as#ee1 &n body, and becomes a #i"in: sou#. 6hi#e 4ith an eye made >uiet by the 1o4er +$ harmony, and the dee1 1o4er o$ Loy, 6e see into the #i$e o$ thin:s [1979 17H]. 0his 1assa:e indicates 1#ain#y the re#ie$ Ja11roachin: to LoyK and the en#i:htenment Ja11roximatin: i##uminationK 4hich be#on: to the unrisen sun o$ the Cosmic ense. But there is no e"idence that

u1on him, at any time, the sun actua##y rose--that the "ei# 4as e"er rent and the s1#endor #et throu:h; in $act it may be considered as >uite c#ear that this did not ha11en. 0hen, next #ine, $o##o4s the usua# doubt9 &$ this but be a "ain be#ie$ J4hether or not the re"e#ation can be re#ied onK--a >uestion ne"er asked, at #east a$ter the $irst $e4 minutes or hours, by a 1erson 4ho has obtained e"en one :#im1se o$ the BBrahmic 1#endor.B ,ater, in the same 1oem, is another 1assa:e describin: in other 4ords the same menta# condition, 4hich may be 1ro1er#y ca##ed the t4i#i:ht o$ Cosmic Consciousness9 & ha"e $e#t A 1resence that disturbs me 4ith the Loy +$ e#e"ated thou:ht; a sense sub#ime +$ somethin: $ar more dee1#y inter$used, 6hose d4e##in: is the #i:ht o$ settin: suns, And the round ocean and the #i"in: air, And the b#ue sky, and in the mind o$ man-A motion and a s1irit, that im1e#s A## thinkin: thin:s, a## obLects o$ a## thou:ht, And ro##s throu:h a## thin:s [1979 179]. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 37H]

C%A.0!R 15. Char#es G. *inney. 1H93-17HF. 0%& case is o$ more than usua# interest $rom the $act that a#thou:h in it occurred a#most certain#y, a#thou:h not stron:#y marked, the 1henomenon o$ the subLecti"e #i:ht, to:ether 4ith 1ronounced mora# exa#tation and 1robab#y some inte##ectua# i##umination, yet it 4as not cro4ned by the Cosmic "ision--the Brahmin 1#endor. &t is not there$ore com1#ete, but on#y 1artia# or im1er$ect. 0hat the i##umination o$ Char#es G. *inney 4as not accom1anied by the consciousness o$ the Cosmos is certain because the account o$ the Cosmic "ision, had this been 1resent, cou#d not ha"e been omitted $rom his re#ation o$ his Bcon"ersion,B o$ 4hich it 4ou#d ha"e been the most strikin: $eature--the "ery core and centre. 6hat he did see and $ee# 4as 4onder$u# and strikin: enou:h. %o4 sur1rised, and 1robab#y ho4 incredu#ous, 4ou#d he ha"e been i$ he cou#d ha"e been to#d that a#thou:h he had reached the thresho#d o$ and stron:#y $e#t the 'i"ine .resence to 4hich he 4as so c#ose, that yet the "ision 4hich 4ou#d ha"e meant so much to him 4as sti## hidden behind the "ei# o$ sense and $or the time denied to him= o this manCs #i$e, thou:h by the ex1erience o$ that autumn day in$inite#y exa#ted as com1ared 4ith that o$ the a"era:e se#$ conscious man, is yet Lust as marked#y be#o4 that o$ the men 4ho ha"e not

on#y $e#t the &n$inite +ne as Char#es G. *inney $e#t him, but ha"e 1assed into %is 1resence and seen %is inconcei"ab#e :#ory. 0he distinction 1ointed out may be c#ear#y rea#i?ed by makin: a com1arison o$ the book Char#es G. *inney has #e$t us 4ith the e1och-makin: books--the uttas J$or instanceK, the Gos1e#s, the !1ist#es, the @urCan, the B'i"ine Comedy,B the B hakes1eareB 4orks, the BComedie %umaine,B the B,ea"es o$ GrassB and the [1. 377] rest--ins1ired or 4ritten by the men to 4hom has been sho4n the Brahmic 1#endor as a "isib#e $act. 0he i##umination o$ Char#es G. *inney took 1#ace ear#y in his thirtieth year--that is, in +ctober, 1731. %e had the usua# earnest re#i:ious tem1erament, and $or some time had been :reat#y troub#ed about his s1iritua# state, ea:er#y desirin:, but unab#e to reach assurance o$, sa#"ation. 0hen occurred 4hat he ca##s his Bcon"ersion.B %e says9 0he risin: o$ my sou# 4as so :reat that & rushed into the room behind the $ront o$$ice, to 1ray. 0here 4as no $ire and no #i:ht in the room; ne"erthe#ess it a11eared as i$ it 4ere 1er$ect#y #i:ht. As & 4ent in and shut the door it seemed as i$ & met the ,ord 2esus Christ $ace to $ace. &t did not occur to me that it 4as 4ho##y a menta# state; it seemed that & sa4 him as & 4ou#d see any other man. %e said nothin:, but #ooked at me in such a manner as to break me ri:ht do4n at his $eet. & ha"e a#4ays since re:arded this as a most remarkab#e state o$ mind; $or it seemed that he stood be$ore me, and & $e## do4n at his $eet and 1oured out my sou# to him. & 4e1t a#oud #ike a chi#d, and made such con$essions as & cou#d 4ith my choked utterance. & must ha"e continued in this state $or a :ood 4hi#e; but my mind 4as too much absorbed to reco##ect anythin: & said. But & kno4, as soon as my mind became ca#m, & returned to the $ront o$$ice, and $ound that the $ire, that & had made o$ #ar:e 4ood, 4as near#y burned out. But as & turned and 4as about to take a seat by the $ire, & recei"ed a mi:hty ba1tism o$ the %o#y Ghost. 6ithout any ex1ectation o$ it, 4ithout e"er ha"in: the thou:ht in my mind that there 4as any such thin: $or me, 4ithout any reco##ection that & had e"er heard the thin: mentioned by any 1erson in the 4or#d, the %o#y 1irit descended u1on me in a manner that seemed to :o throu:h me, body and sou#. /o 4ords can ex1ress the 4onder$u# #o"e that 4as shed abroad in my heart. & 4e1t a#oud 4ith Loy and #o"e; and & do not kno4, but & shou#d say, & #itera##y be##o4ed out the unutterab#e :ushin:s o$ my heart. 0hese 4a"es came o"er me, and o"er me, and o"er me, one a$ter the other, unti# & reco##ect & cried out, B& sha## die i$ these 4a"es continue to 1ass o"er me.B & said, B,ord, & cannot bear any more;B yet & had no $ear o$ death. %o4 #on: & continued in this state & do not kno4. But it 4as #ate in the e"enin: 4hen a member o$ my choir came to see me. %e 4as a member o$ the church. %e $ound me in this state o$ #oud 4ee1in:, and said, BMr. *inney, 4hat ai#s you<B & cou#d make him no ans4er $or some time. %e then said, BAre you in 1ain<B & :athered myse#$ u1 and re1#ied, B/o, but so ha11y that & cannot #i"eB [10E9 1H-17]. 0he #on:, #aborious and bene$icent a$ter #i$e o$ this man 1ro"ed, i$ 1roo$ 4as necessary, that his Bcon"ersionB 4as no accidenta# [1. 379]

excitement that mi:ht ha"e ha11ened to any man, but an unmistakab#e mark o$ s1iritua# su1eriority. Mr. *inney had, too, to an extraordinary de:ree, the 1ersona# ma:netism that is so characteristic o$ the c#ass o$ men to 4hich he be#on:ed. 0he e$$ect o$ his 1reachin: 4as indescribab#e, and yet it is doubt$u# 4hether the 4ords uttered had much to do 4ith its exce1tiona# 1o4er. %is 1resence, his touch, the sound o$ his "oice, seemed o$ten su$$icient to arouse unutterab#e $ee#in:s--to u1#i$t and re:enerate in 4hat may $air#y be ca##ed a miracu#ous manner. /ot actua##y ha"in: Cosmic Consciousness, he had not the du1#ex 1ersona#ity 4hich thereto be#on:s, and yet he had a $ee#in: o$ that other se#$ 4ithin himse#$ 4hich u1on $u## i##umination 4ou#d ha"e stood out as the B& am,B 4hi#e the se#$ conscious man 4ou#d ha"e taken second 1#ace as B0he other & am.B As i##ustratin: this inchoate du1#ex 1ersona#ity, he says9 B,et no man think that those sermons 4hich ha"e been ca##ed so 1o4er$u# 4ere 1roductions o$ my o4n brain or o$ my o4n heart unassisted by the %o#y Ghost. 0hey are not mine, but $rom the %o#y 1irit in me.B *ina##y it shou#d be noted that the #i$e and the #i$e 4ork o$ Char#es G. *inney 4ere on strict#y 1ara##e# #ines, thou:h on a #ess hi:h 1#ane, 4ith the #i$e and #i$e 4ork o$ the :reat re#i:ious initiators, he, as they, ex1endin: a## his time and ener:y #aborin: to 1#ace his brothers and sisters on a hi:her mora# 1#ane than that on 4hich they had hereto$ore #i"ed, the on#y di$$erence bein: that they 4orked on a some4hat hi:her mora# #e"e# than that u1on 4hich he 4orked. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 1E. A#exander .ushkin. B+R/ May 38, 1H99; died 2anuary 39, 175H. &$ .ushkin traced the $o##o4in: #ines a$ter his o4n 1ersona# ex1erience he 4as a#most certain#y a case o$ Cosmic Consciousness. Be this as it may, their descri1ti"e 1o4er makes them [1. 390] 4orth >uotin:. 0he trans#ation into !n:#ish is by 'ana, o$ the B/e4 -ork unB9 0ormented by thirst o$ the s1irit, & 4as dra::in: myse#$ throu:h a :#oomy $orest,[QQ] 6hen a six-4in:ed sera1h[QR] At the cross-roads a11eared to me. 6ith $in:ers #i:ht as a dream My eyes he touched, And my eyes o1ened 4ide, ,ike those o$ a $ri:htened she ea:#e. My ears he touched, And roarin: and noise $i##ed them; And & heard the tremb#in: o$ the hea"ens; And the hi:h $#i:ht o$ the an:e#s,

And the mo"ement o$ the creatures beneath the sea, And the :ro4in: o$ the :rass in the "a##eys= And he #aid ho#d o$ my #i1s, And tore out my sin$u# ton:ue-in$u#, $ri"o#ous and cunnin:; And the stin: o$ a 4ise ser1ent, Bet4een my unconscious #i1s, 6ith b#oody ri:ht hand he 1#anted. And he cut throu:h my breast 4ith a s4ord, And took out the tremb#in: heart, And a coa# b#a?in: and $#amin:, &nto the o1en breast he thrust. ,ike a cor1se & #ay in the desert,[QQ] And the "oice o$ God ca##ed me9 Rise u1, .ro1het, and see, and understand=[QR] *i##ed $u## o$ My 6i##, Goin: $orth o"er sea and #and, et menCs hearts a$ire 4ith the 6ord. [390-1]Q 'anteCs dark $orest in 4hich he 4as #ost. [390-3]R Com1are &saiahCs "ision. [390-5]Q 0he da?ed condition 4hich is so common $o##o4in: i##umination. [390-E]R &nte##ectua# i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 1F. Ra#1h 6a#do !merson. B+R/ May, 1705; died A1ri#, 1773. 1iritua##y eminent as 4as this :reat American, it does not a11ear that he be#on:ed to the c#ass o$ men discussed in this "o#ume. %e 4as 1erha1s as near Cosmic Consciousness as it is 1ossib#e [1. 391] to be 4ithout actua##y enterin: that rea#m. %e #i"ed in the #i:ht o$ the :reat day, but there is no e"idence that its sun $or him actua##y rose. !mersonCs B+"ersou#B 4as 1rinted in 17E1, 4hen the author 4as thirty-ei:ht years o#d. &n it he te##s us 1#ain#y 4here he stood at that time, and it is as :ood as certain that in #ater years he did not ad"ance beyond that 1osition. &n it he says, $or instance9 0here is a di$$erence bet4een one and another hour o$ #i$e, in their authority and subse>uent e$$ect. [QQ]

0here is a de1th in those brie$ moments 4hich constrains us to ascribe more rea#ity to them than to a## other ex1eriences. !"ery manCs 4ords,[QQ] 4ho s1eaks $rom that #i$e, must sound "ain to those 4ho do not d4e## in the same thou:ht on their o4n 1art. +n#y itse#$ can ins1ire 4hom it 4i##, and beho#d= their s1eech sha## be #yrica#, and s4eet, and uni"ersa# as the risin: o$ the 4ind. &n ascendin: to this 1rimary and abori:ina# sentiment, 4e ha"e come $rom our remote station on the circum$erence instantaneous#y to the centre o$ the 4or#d, 4here, as in the c#oset o$ God, 4e see causes, and antici1ate the uni"erse, 4hich is but a s#o4 e$$ect. 0his ener:y does not descend into indi"idua# #i$e, or any other condition than entire 1ossession. &t comes to the #o4#y and sim1#e; it comes to 4homsoe"er 4i## 1ut o$$ 4hat is $orei:n and 1roud; it comes as insi:ht; it comes as serenity and :randeur. 6hen 4e see those 4hom it inhabits 4e are a11ri?ed o$ ne4 de:rees o$ :reatness. *rom that ins1iration the man comes back 4ith a chan:ed tone. %e does not ta#k 4ith men, 4ith an eye to their o1inion. %e tries them. &t re>uires o$ us to be 1#ain and true. 0he "ain tra"e#er attem1ts to embe##ish his #i$e by >uotin: my #ord, and the 1rince, and the countess, 4ho thus said or did to him. 0he ambitious "u#:ar sho4 you their s1oons, and brooches, and rin:s, and 1reser"e their cards and com1#iments. 0he more cu#ti"ated, in their account o$ their o4n ex1erience, cu## out the 1#easin: 1oetic circumstance; the "isit to Rome, the man o$ :enus they sa4; the bri##iant $riend they kno4; sti## $urther on, 1erha1s, the :or:eous #andsca1e, the mountain #i:hts, the mountain thou:hts, they enLoyed yesterday--and so seek to thro4 a romantic co#or o"er their #i$e. But the sou# that ascendeth to 4orshi1 the :reat God is 1#ain and true; has no rose co#or; no $ine $riends; no chi"a#ry; no ad"entures; does not 4ant admiration; d4e##s in the hour that no4 is, in the earnest ex1erience o$ the common day--by reason o$ the 1resent moment, and the mere tri$#e ha"in: become 1orous to thou:ht, and bibu#ous o$ the sea o$ #i:ht. [391-1]Q &$ he had had ex1erience o$ the Cosmic Aision--the Brahmic 1#endor--he cou#d not ha"e used this exceedin:#y moderate, e"en co#d, #an:ua:e 4hen re$errin: thereto. /either cou#d he omittin: that, be here re$errin: to other ex1eriences. [391-3]Q 0hese 1assa:es sho4 ho4 dee1, ho4e"er short o$ the bottom#ess dee1, !merson Cs s1iritua# ex1erience 4as. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 393]

C%A.0!R 18. A#$red 0ennyson. 0%& 1oet J$or thou:h not abso#ute#y entit#ed to rank in the di"ine order, yet he has 4orthi#y ser"ed $or and must be a##o4ed that nameK 1assed the :reater 1art o$ a #on: #i$e in that re:ion o$ se#$ consciousness 4hich #ies c#ose u1on the #o4er side o$ the Cosmic ense. %is B4eird sei?uresB mentioned in B0he .rincess,B in 4hich he seemed to Bmo"e amon: a 4or#d o$ :hosts, and $ee#

Jhimse#$K the shado4 o$ a dreamB [17F9 11], be#on: to that s1iritua# rea#m; but $ar more certain#y a condition 4e## described in the $o##o4in: #ines o$ the BAncient a:eB9 More than once 4hen & at a## a#one, re"o#"in: in myse#$ 0he 4ord that is the symbo# o$ myse#$, 0he morta# #imit o$ the e#$ 4as #oosed, And 1assed into the name#ess, as a c#oud Me#ts into hea"en. & touchCd my #imbs, the #imbs 6ere stran:e, not mine--and yet no shade o$ doubt, But utter c#earness, and throC #oss o$ e#$ 0he :ain o$ such #ar:e #i$e as matched 4ith ours 6ere sun to s1ark--unshado4ab#e in 4ords, 0hemse#"es but shado4s o$ a shado4-4or#d [1789E7]. And a:ain in the B%o#y Grai#B9 ,et "isions o$ the ni:ht, or o$ the day Come as they 4i##; and many a time they come (nti# this earth he 4a#ks on seems not earth, 0his #i:ht that strikes his eyeba## is not #i:ht, 0his air that smites his $orehead is not air, But "ision--yea his "ery hand and $oot &n moments 4hen he $ee#s he cannot die, And kno4s himse#$ no "ision to himse#$, /or the hi:h God a "ision, nor that one 6ho rose a:ain; ye ha"e seen 4hat ye ha"e seen [17E9 390]. And yet once more in 1#ain 1rose9 A kind o$ 4a#kin: trance & ha"e $re>uent#y had, >uite u1 $rom boyhood, [1. 395] 4hen & ha"e been a## a#one. 0his has o$ten come u1on me throu:h re1eatin: my o4n name[QQ] to myse#$ si#ent#y ti##, a## at once, as it 4ere, out o$ the intensity o$ the consciousness o$ indi"idua#ity, the indi"idua#ity itse#$ seemed to disso#"e and $ade a4ay into bound#ess bein:; and this not a con$used state, but the c#earest o$ the c#earest, the surest o$ the surest, the 4eirdest o$ the 4eirdest, utter#y beyond 4ords, 4here death 4as an a#most #au:hab#e im1ossibi#ity, the #oss o$ 1ersona#ity Ji$ so it 4ereK seemin: no extinction, but the on#y true #i$e [1739530]. [1. 393] [393-1]Q BRe1eatin: my o4n name.B 0ennyson >uite unconscious#y 4as usin: the means #aid [1. 395] do4n $rom immemoria# time $or the attainment o$ i##umination9 B%e 4ho thinkin: o$ nothin:, makin: the mind cease to 4ork, adherin: to uninterru1ted meditation, re1eatin: the sin:#e sy##ab#e, +m, meditatin: on me, reaches the hi:hest :oa#B Ji.e., Cosmic ConsciousnessK [1FE9 H9]. +$ course it makes no di$$erence 4hat 4ord or name is used. 6hat is re>uired is that the action o$ the mind shou#d be as $ar as 1ossib#e sus1ended, es1ecia##y that a## desires o$ e"ery kind be sti##ed, nothin: 4ished or $eared, the mind in 1er$ect hea#th and "i:or, but he#d >uiescent in a state o$ ca#m e>ui1oise= BRe#i:ion 4as no nebu#ous abstraction $or him. %e consistent#y em1hasi?ed his o4n be#ie$ in 4hat

he ca##ed the eterna# truths, in an omni1otent, omni1resent and a##-#o"in: God, 4ho has re"ea#ed himse#$ throu:h the human attribute o$ the hi:hest se#$-sacri$icin: #o"e, and in the immorta#ity o$ the sou#B [1739 511]. B%e in"ariab#y be#ie"ed that humi#ity is the on#y true attitude o$ the human sou#, and there$ore s1oke 4ith the :reatest reser"e o$ 4hat he ca##ed Cthese un$athomab#e mysteries,C as be$ittin: one 4ho did not do:mati?e but 4ho kne4 that the $inite can by no means :ras1 the in$inite, and yet he had a 1ro$ound trust that 4hen a## is seen $ace to $ace a## 4i## be seen as the bestB [1739 518]. B%e said a:ain, 4ith dee1 $ee#in:, in 2anuary, 17899 C-es, it is true there are moments 4hen the $#esh is nothin: to me, 4hen & $ee# and kno4 the $#esh to be the "ision, God and the s1iritua#--the on#y rea# and true. 'e1end u1on it, the s1iritua# is the rea#; it be#on:s to one more than the hand and the $oot. -ou may te## me that my hand and my $oot are on#y ima:inary symbo#s o$ my existence. & cou#d be#ie"e you, but you ne"er, ne"er can con"ince me that the & is not an eterna# rea#ity, and that the s1iritua# is not the true and rea# 1art o$ me.C 0hese 4ords he s1oke 4ith such 1assionate earnestness that a so#emn si#ence $e## on us as he #e$t the roomB [173a9 90]. &t 4as 4ritten o$ 0ennyson Lust a$ter his death9 B&t is understood [1. 39E] that he be#ie"ed that he 4rote many o$ the best and truest thin:s he e"er 1ub#ished under the direct in$#uence o$ hi:her inte##i:ences, o$ 4hose 1resence he 4as distinct#y conscious. %e $e#t them near him, and his mind 4as im1ressed by their ideasB [1H0], the meanin: o$ 4hich, i$ the re1ort, as it 1robab#y is, is true, is that the "ei# bet4een him and the Cosmic ense 4as so thin that he $e#t the teachin:s o$ the #atter throu:h it, but there is no e"idence kno4n to the 1resent 4riter that it 4as e"er torn a4ay so that he sa4 the other 4or#d. &n other 4ords, there is no e"idence that he e"er actua##y entered into Cosmic Consciousness. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 1H. 2. B. B. 2. B. B., 'octor o$ Medicine, born 171H. !ntered into Cosmic Consciousness 17FF, at the a:e o$ thirty-ei:ht years. An in$ormant says o$ him9 B%e is not a re$ined man,B and he :oes on9 B&t is one o$ the stran:e thin:s in this 4ho#e matter that the attainment o$ the truth seems to #ea"e a man in this res1ect about as it $inds him. 'r. B. 4as an exam1#e. %e seemed content to #i"e in a chea1, bare house, and he rather courted coarseness in dress, ta#k and #i$e.B As re:ards coarseness in dress, $ood and surroundin:s, our in$ormant need not ha"e #ooked u1on 2. B. B. as so exce1tiona#. %e mi:ht ha"e com1ared him 4ith 0i##einathan 4amy [F89 1E3], 4ith !d4ard Car1enter, or e"en 4ith 2esus, Mohammed or 6a#t 6hitman. BAt the same time,B our in$ormant continues, Btouch him on the subLect o$ the inner "ision and he 4as a#i"e to the core. %e had been a s1iritua#ist, but a$ter i##umination, 4hi#e seemin: to kno4 that much that s1iritua#ism tau:ht 4as true, its im1ortance 4as d4ar$ed by the much :reater truths to 4hich he had access.B B%e once to#d me,B the in$ormant continues, Ba curious thin:9 %e said he died, his s1irit #e$t his body $or t4enty minutes, and he #ooked at, ho"ered o"er, and $ina##y 4ent back into it. %e to#d this in a :ra"e, con"incin: 4ay,

[1. 39F] 4hich caused in the hearer a :ruesome $ee#in:. /o one 4ho heard him te## it cou#d he#1 be#ie"in: it.B Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 17. %enry 'a"id 0horeau. B+R/ 2u#y 13, 171H; died May 8, 1783. 0here are se"era# reasons $or sus1ectin: 0horeau to ha"e been a case o$ Cosmic Consciousness, such as his addiction to so#itude, his #o"e o$ mysticism and the mystics, the a#most 1reternatura# acuteness o$ his senses, his #o"e $or and $e##o4shi1 4ith anima#s, his inte##ectua# keenness and his mora# e#e"ation. 0he 1resent editor has, ho4e"er, searched in "ain $or data 4hich mi:ht con"ert this 1resum1tion into anythin: #ike a certainty, and 0horeau is so c#ose to us that, had he ex1erienced i##umination, the e"idence thereo$ ou:ht to be $orthcomin: and decisi"e. But 4hat do these ei:ht #ines mean, i$ not that their author had 1assed throu:h some such ex1erience as is here treated o$ 3 & hearin: :et 4ho had but ears,[QQ] And si:ht 4ho had but eyes be$ore, & moments #i"e 4ho #i"ed but years, And truth discern 4ho kne4 but #earnin:Cs #ore. & hear beyond the ran:e o$ sound,[QQ] & see beyond the ran:e o$ si:ht,[QQ] /e4 earths, and skies and seas around, And in my day the sun doth 1a#e his #i:ht. [39F-1]Q B%a"e you e"er asked $or that instruction by 4hich 4e hear 4hat cannot be heard, by 4hich 4e 1ercei"e 4hat cannot be 1ercei"ed, by 4hich 4e kno4 4hat cannot be kno4n<B [1E79 93]. [39F-3]Q B%earin: ye sha## hear and sha## in no 4ise understand, and seein: ye sha## see and sha## in no 4ise 1ercei"eB [1E9 159 1E]. [39F-5]Q B0he eyesi:ht has another eyesi:ht and the hearin: another hearin: and the "oice another "oiceB [1959 5E3]. &$ 0horeau ex1erienced i##umination at the usua# a:e, e"idence o$ the $act shou#d be $ound in B6a#den,B 4hich 4as 4ritten bet4een 17EF and 17FE, 4hen its author 4as t4enty-ei:ht to thirtyse"en years o$ a:e. As a matter o$ $act, 4e do $ind 1assa:es in that book 4hich su::est that the 4riter o$ it, i$ not an actua# case o$ Cosmic Consciousness, 4as yet 4e## on the 4ay thereto. *or instance9 [1. 398] +ur manners ha"e been corru1ted by communication 4ith the saints. +ur hymn books resound 4ith

a me#odious cursin: o$ God and endurin: him $ore"er. +ne 4ou#d say that e"en the 1ro1hets and redeemers had rather conso#ed the $ears than con$irmed the ho1es o$ man. 0here is no4here recorded a sim1#e and irre1ressib#e satis$action 4ith the :i$t o$ #i$e, any memorab#e 1raise o$ God [199a9 7F].[QQ] 0he mi##ions are a4ake enou:h $or 1hysica# #abor; but on#y one in a mi##ion is a4ake enou:h $or e$$ecti"e inte##ectua# exertion, on#y one in a hundred mi##ions $or a 1oetic or di"ine #i$e [199a99H]. [QQ] [398-1]Q %e $inds God and human #i$e :reater and better than has e"er been said, as indeed they are :reater and better than any one has said or can say. [398-3]Q Com1are 6hitman9 B& cannot be a4ake, $or nothin: #ooks to me as it did be$ore, or e#se & am a4ake $or the $irst time, and a## be$ore has been a mean s#ee1B [13Ea9 E9]. ometimes, 4hen & com1are myse#$ 4ith other men, it seems as i$ & 4ere more $a"ored by the :ods than they, beyond any deserts that & am conscious o$; as i$ & had a 4arrant and surety at their hands 4hich my $e##o4s ha"e not, and 4ere es1ecia##y :uided and :uarded. & do not $#atter myse#$, but i$ it be 1ossib#e they $#atter me. & ha"e ne"er $e#t #onesome, or in the #east o11ressed by a sense o$ so#itude, but once, and that 4as a $e4 4eeks a$ter & came to the 4oods, 4hen, $or an hour, & doubted i$ the near nei:hborhood o$ man 4as not essentia# to a serene and hea#thy #i$e. 0o be a#one 4as somethin: un1#easant. But & 4as at the same time conscious o$ a s#i:ht insanity in my mood and seemed to $oresee my reco"ery. &n the midst o$ a :ent#e rain, 4hi#e these thou:hts 1re"ai#ed, & 4as sudden#y sensib#e o$ such s4eet and bene$icent society in /ature, in the "ery 1atterin: o$ the dro1s, and in e"ery sound and si:ht around my house, an in$inite and unaccountab#e $riend#iness a## at once, #ike an atmos1here, sustainin: me, as made the $ancied ad"anta:es o$ human nei:hborhood insi:ni$icant, and & ha"e ne"er thou:ht o$ them since. !"ery #itt#e 1ine need#e ex1anded and s4e##ed 4ith sym1athy and be$riended me. & 4as so distinct#y made a4are o$ the 1resence o$ somethin: kindred to me, e"en in the scenes 4hich 4e are accustomed to ca## 4i#d and dreary, and a#so that the nearest o$ b#ood to me and humanest 4as not a 1erson nor a "i##a:er, that & thou:ht no 1#ace cou#d e"er be stran:e to me a:ain. ome o$ my 1#easantest hours 4ere durin: the #on: rain storms in the s1rin: and $a##, 4hich con$ined me to the house $or the a$ternoon as 4e## as the $orenoon, soothed by their cease#ess roar and 1e#tin:; 4hen an ear#y t4i#i:ht ushered in a #on: e"enin:, in 4hich many thou:hts had time to take root and un$o#d themse#"es. &n those dri"in: northeast rains, 4hich tried the "i##a:e houses so, 4hen the maids stood ready 4ith mo1 and 1ai# in $ront entries to kee1 the de#u:e out, & sat behind my door in my #itt#e house, 4hich 4as a## entry, and thorou:h#y enLoyed its 1rotection. &n one hea"y thunder sho4er the #i:htnin: struck a #ar:e 1itch-1ine across the 1ond, makin: a "ery cons1icuous and 1er$ect#y re:u#ar s1ira# :roo"e $rom to1 to bottom, an inch or more dee1 and $our or $i"e inches 4ide, as you 4ou#d :roo"e a 4a#kin: stick. & 1assed it a:ain the other day and 4as struck 4ith a4e on #ookin: u1 and [1. 39H] beho#din: that mark, ho4 more distinct than e"er, 4here a terri$ic and resist#ess bo#t came do4n out o$ the harm#ess sky ei:ht years a:o. Men $re>uent#y say to me9 B& shou#d think you 4ou#d $ee# #onesome do4n there and 4ant to be nearer to $o#ks, rainy and sno4y days, and ni:hts es1ecia##y.B & am tem1ted to re1#y to such9 0his 4ho#e earth, 4hich 4e inhabit, is but a 1oint in s1ace. %o4 $ar a1art, think you, d4e## the t4o most distant inhabitants o$ yonder star, the breadth o$ 4hose disk cannot be a11reciated by our instruments< 6hy shou#d & $ee# #one#y< &s not our 1#anet in the Mi#ky 6ay< 0his 4hich you 1ut seems to me not to be the most im1ortant >uestion. 6hat sort o$ s1ace is

that 4hich se1arates a man $rom his $e##o4s and makes him so#itary< & ha"e $ound that no exertion o$ the #e:s can brin: t4o minds much nearer to one another. 6hat do 4e 4ant most to d4e## near to< /ot to many men, sure#y, the de1ot, the 1ost o$$ice, the barroom, the meetin: house, the schoo#house, the :rocery, Beacon %i##, or the *i"e .oints, 4here men most con:re:ate, but to the 1erennia# source o$ our #i$e, 4hence in a## our ex1erience 4e ha"e $ound that to issue, as the 4i##o4 stands near the 4ater and sends out its roots in that direction. 0his 4i## "ary 4ith di$$erent natures, but this is the 1#ace 4here a 4ise man 4i## di: his ce##ar. . . . & one e"enin: o"ertook one o$ my to4nsmen, 4ho has accumu#ated 4hat is ca##ed Ba handsome 1ro1ertyB--thou:h & ne"er :ot a $air "ie4 o$ it--on the 6a#den Road dri"in: a 1air o$ catt#e to market, 4ho in>uired o$ me ho4 & cou#d brin: my mind to :i"e u1 so many o$ the com$orts o$ #i$e. & ans4ered that & 4as "ery sure & #iked it 1assab#y 4e##; & 4as not Lokin:. And so & 4ent home to my bed and #e$t him to 1ick his 4ay throu:h the darkness and the mud to Bri:hton--or Bri:htto4n--4hich 1#ace he 4ou#d reach some time in the mornin:. Any 1ros1ect o$ a4akenin: or comin: to #i$e to a dead man makes indi$$erent a## times and 1#aces. 0he 1#ace 4here that may occur is a#4ays the same, and indescribab#y 1#easant to a## our senses. *or the most 1art 4e a##o4 on#y out#yin: and transient circumstances to make our occasions. 0hey are, in $act, the cause o$ our distraction. /earest to a## thin:s is that 1o4er 4hich $ashions their bein:. /ext to us the :randest #a4s are continua##y bein: executed. /ext to us is, not the 4orkman 4hom 4e ha"e hired, 4ith 4hom 4e #o"e so 4e## to ta#k, but the 4orkman 4hose 4ork 4e are [199a9 1E5-F]. & on#y kno4 myse#$ as a human entity;[QQ] the scene, so to s1eak, o$ thou:hts and a$$ections; and am sensib#e o$ a certain doub#eness by 4hich & can stand as remote $rom myse#$ as $rom another. %o4e"er intense my ex1erience, & am conscious o$ the 1resence and criticism o$ a 1art o$ me, 4hich, as it 4ere, is not a 1art o$ me, but s1ectator, sharin: no ex1erience, but takin: note o$ it; and that is no more & than it is you [199a9 1E8]. [39H-1]Q C$. 6hitman9 B0ri11ers and askers surround me, 1eo1#e & meet, the e$$ect u1on me o$ my ear#y #i$e or the 4ard and city & #i"e in, or the nation, the #atest dates, disco"eries, in"entions, societies, authors o#d and ne4, my dinner, dress, associates, #ooks, com1#iments, dues, the rea# or $ancied indi$$erence o$ some man or 4oman & #o"e, the sickness o$ one o$ my $o#ks or o$ myse#$, or i##-doin: or #oss or #ack o$ money, or de1ressions or exa#tations, batt#es, the horrors o$ $ratricida# 4ar, the $e"er o$ doubt$u# ne4s, the $it$u# e"ents; these come to me days and ni:hts and :o $rom me a:ain, but they are not the Me myse#$. [1. 397] BA1art $rom the 1u##in: and hau#in: stands 4hat & am, stands amused, com1#acent, com1assionatin:, id#e unitary, #ooks do4n, is erect, or bends an arm on an im1a#1ab#e certain rest, #ookin: 4ith side-cur"ed head curious 4hat 4i## come next, both in and out o$ the :ame and 4atchin: and 4onderin: at itB [1959 51]. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 19. 2. B.

B+R/ 1731. !ntered Cosmic Consciousness 17F9, aet. thirty-nine years. 6as a Methodist and in hi:h standin: in his church. %e 1rayed $er"ent#y $or #i:ht, $or assurance o$ sa#"ation, etc. eemed no use, so he ceased 1rayin:--then #i:ht broke :radua##y; no subLecti"e #i:ht, but a steady, continuous inte##ectua# i##umination, and 4ith it a dee1er and dee1er $ee#in: o$ mora# 1eace, rest and ha11iness. 0his inte##ectua# i##umination and mora# 1eace steadi#y :re4 unti# the 4ho#e man 4as trans$ormed. %e became an ackno4#ed:ed authority amon: en#i:htened and ab#e men on a## s1iritua# matters. Consciousness o$ immorta#ity came short#y a$ter inte##ectua# and mora# ne4 birth. &t rea##y came 4ith the others, but took #on:er to attain to its $u## :ro4th. %e had had the ho1e o$ immorta#ity a## a#on:, in common 4ith other members o$ his church, but ne"er the thin: itse#$ or anythin: a11roachin: it. /o4 Jthat is, since i##uminationK he does not #ook $or4ard to immorta#ity, but is conscious that he has attained to it, entered into 1ossession and enLoyment o$ it. %e 4as born in !n:#and; 4as a 4ea"er; in America has $or years been an undertaker. &s, $rom the 1oint o$ "ie4 o$ the schoo#s, entire#y uneducated. 0he 1resent 4riter 1assed se"era# hours in his com1any, about 1790, and 4as im1ressed by his inte##ectua# en#i:htenment, but $ar more by his 1er$ect ha11iness, his abso#ute mora# 1eace. An in$ormant, himse#$ an ab#e and thou:ht$u# man, a d4e##er in a :reat ca1ita#, 4ho a## his #i$e has seen, heard and read the best men and books, and 4ho $or years has been an earnest seeker $or the truth, sa4 2. B. $irst in 17H0 and has been intimate 4ith him e"er since. %e says9 B& had not heard him ta#k ten minutes be$ore & kne4 that & 4as no4 $or the $irst time in the 1resence o$ a [1. 399] man 4ho had 4hat & 4anted. & ha"e ne"er met a man 4ho 4as so mi:hty in the cri1tures. %e kne4 the Bib#e a#most by heart and had the same ins1iration as .au# and 2ohn. 0here ne"er 4as a time 4hen & met 2. B. that he did not by a 4ord, a sentence, or a #on: ta#k, make it c#ear that he stood on a rock o$ so#id truth.B Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 30. C. .. B+R/ 1733. %as been a## his #i$e a #aborin: man. 6as, and is, esteemed as a saint and sa:e by e"ery man 4ho kne4 and kno4s him. %is con"ersation is en#i:htened to an extraordinary de:ree. &s, o$ course, uneducated. Attained to Cosmic Consciousness in the year 17F9, 4hen he 4as in his thirty-se"enth year. An in$ormant, 4ho kne4 C. .. 4e##, says9 B%e has been a :reat dreamer o$ curious and remarkab#e dreams. %is chie$ charm is his 4onder$u# ex1osition o$ the cri1tures. %e is the "ery embodiment o$ the #i"in: Christ. %e des1ises money. +ne $ee#s in his 1resence that here is a brother. %is #etters are the most charmin: & ha"e e"er recei"ed. 0he most curious and stran:e thin: in his case is that he be#ie"es that death ends a##. %e has been a $ine 1ub#ic s1eaker $or $orty years; $irst in the Methodist church, then $or a time in a semi-in$ide# "ein, but since his en#i:htenment his ta#ks ha"e been most#y Bib#ica#. %e has stron: socia#istic "ie4s.B 0he 4riter o$ the 1resent "o#ume has had t4o #on: ta#ks 4ith C. .. and can testi$y to his extraordinary inte##i:ence. %is 4ant o$ $aith in the continuance o$ the indi"idua# #i$e seems at $irst si:ht to set him a1art $rom the c#ass o$ men ha"in: Cosmic Consciousness; but, $irst, as be$ore noted, 4e must make :reat a##o4ance $or ran:e o$ s1iritua# #i$e on that 1#ane; and, second, it must

be noted that his con"iction 4as, 1robab#y, to him, more o1timistic than 4ou#d ha"e been that o$ the usua# eterna# #i$e. %e be#ie"es, is indeed sure, that a$ter death he 4i## be absorbed into God, and that in #osin: his indi"idua#ity he 4i## :ain somethin: [1. 500] much more "a#uab#e. %is $ee#in:, his con"iction, his kno4#ed:e Jas in a## these casesK is that the best 4i## ha11en. %e :i"es a s#i:ht#y di$$erent inter1retation to this best--that is a##. &n 2u#y, 179F, C. .. 1ub#ished a book, in 4hich he endea"ored to set $orth some o$ the s1iritua# resu#ts o$ i##umination in his case. uch a task is no #i:ht one, as many besides C. .. ha"e $ound. &t is, in $act, in a## cases rea##y an im1ossib#e task, as .au#, 6hitman and others ha"e testi$ied. C. .. 4as #ess >ua#i$ied than ha"e been some other men o$ the c#ass $or the enter1rise, and his attem1t, thou:h exceedin:#y interestin:, cannot be 1ronounced a 1er$ect success. 0he $o##o4in: >uoted 1assa:es 4i## sho4, ho4e"er, to 4hoe"er can understand them, that C. .., beyond a## doubt, be#on:s to the order o$ men treated o$ in this "o#ume--a $act 4hich 4as 1ositi"e#y kno4n to the 1resent 4riter #on: be$ore the book >uoted 4as 4ritten. C. .. says9 [QQ] .au# said Bthe 2e4s missed the kin:dom o$ hea"en because they sou:ht it by the deeds o$ the #a4 o$ MosesB--by the ri:hteousness o$ the mora# #a4--Binstead o$ seekin: it throu:h ri:hteousness o$ $aithB in the 1er$ection o$ the order o$ existence--the $aith o$ the Christ. 0hey cou#d not see that there are t4o se1arate and distinct kinds o$ ri:hteousness, or #a4s--one im1er$ect, $or the im1er$ect or carna# mind, and the other 1er$ect, $or the 1er$ect or s1iritua# mind, 4hich t4o states are as se1arate and distinct $rom each other as shee1 are $rom :oats [1539 15]. 0he #i$e is not in be#ie"in: there is a di"inity some4here, but in kno4in: it.[QQ] 0o kno4 the 6ord o$ the 0ruth, and to ha"e its s1irit :enerated in the mind and heart, is to ha"e its 1ure o$$s1rin:--its on--be:otten 4ithin, conscious#y cryin: B*atherB 4ith certitude [1539 19]. 0he :o"ernment o$ the carna# mind, 4hich hath not the on o$ 'i"inity be:otten in it, hath no actua# kno4#ed:e o$ 4hat the on#y true 'i"inity is.[QQ] /o one kno4eth the names o$ the actua# [500-1]Q 0he same misconce1tion is uni"ersa#, or a#most uni"ersa#, to-day. 0o e"ery man 4ho has had the sma##est $#ash o$ Cosmic Consciousness this is as c#ear as day, B(n#ess your ri:hteousness,B says 2esus, Bsha## exceed the ri:hteousness o$ the scribes and .harisees.B And he does not mean to exceed in de:ree, but in kind. B!xce1t a man be born ane4.B B&$ any man is in Christ he is a ne4 creatureB--not the o#d creature bettered, but another, a ne4, creature. [500-3]Q %ere a:ain is a distinct and abso#ute mark 1ro"in: the 4riter to ha"e had the Cosmic ense. /o mere#y se#$ conscious man kno4s o$ God as he kno4s o$ mundane matters o$ $act. !"ery Cosmic Conscious man does so. %e kno4s by actua# in4ard "ision Lust as he kno4s Jby se#$ consciousnessK that he is a distinct entity. [500-5]Q &n other 4ords9 0he mere#y se#$ conscious mind may be#ie"e in God but cannot kno4 %im--has ne"er seen God, can ne"er see %im. 0he on#y men 4ho can and do kno4 the 'eity are the Cosmic Conscious men Jthe consciousness o$ the 'eity and o$ the Cosmos bein: [1. 501] the same thin:K. 6hat C. .. "ery 1ro1er#y ca##s the con:re:ation o$ Christ is sim1#y made u1 o$ those 4ho ha"e been i##umined. 0his i##umination is the so#e basis o$ certainty in these matters. &$ a## the 4or#d had Cosmic Consciousness a## 4ou#d a:ree on many basic >uestions o$ re#i:ion and 1hi#oso1hy 4hich are no4 dis1uted--thou:h doubt#ess other >uestions, many o$ 4hich are not in si:ht at the 1resent time, 4ou#d arise and be dis1uted u1on.

[1. 501] [1ara:ra1h continues] 'i"inity and its ,amb unti# these are 4ritten in their understandin:s by s1ecia# re"e#ation to each one indi"idua##y. +n this Rock o$ the actua# re"e#ation o$ the Christ in the mind by its eterna# *ather the con:re:ation o$ the true Christ is bui#t. 0his is the so#e immo"ab#e basis o$ certitude; and the 4or#d may continue to di"ide inde$inite#y into disa:reein: sects unti# it recei"es this re"e#ation, because it can ha"e no certitude unti# then; but a## 4ho recei"e it see eye to eye, and they cannot disa:ree [1539 30]. [QQ] &t 4as o$ this "ery 1art--this on be:otten in him--4hich 4as the s1iritua# mind, that the 1irit o$ 0ruth said, B0hou art my on9 this day ha"e & be:otten thee.B And he kne4 the "ery day he 4as be:otten--the "ery day he became conscious o$ bein: made a#i"e to this *ather o$ his understandin:, because this s1iritua# on in him s1ontaneous#y Bcried *atherB 4ith natura# certitude as it had not cried be$ore. And thus this be:otten on o$ the eterna# 1irit o$ 0ruth so cries in e"ery one in 4hom it is be:otten, so that they, and they on#y, kno4 ho4 the $irst born 4as be:otten. And these on#y kno4 4hat the dominion o$ the 'i"inity is, $or, B!xce1t a man be thus born a:ain he cannot see itB [153933]. 0he carna# mind[QQ] can ta#k about the B*atherhood o$ God and the brotherhood o$ man,B but it rea#i?es nothin: o$ either, because this on o$ God is not be:otten in it [1539 35]. Moreo"er, he said, BAt that dayB[QQ]--the day 4hen they shou#d be conscious o$ this 1iritCs ha"in: come to them--Bye sha## kno4 that & am in the *ather, and ye in me, and & in you.B And as it 4as im1ossib#e $or the man to be 1ersona##y in them, and they in him, it is c#ear that 4hen the 1irit o$ 0ruth had 4ritten itse#$ c#ear#y in their consciousness this 4ou#d be both the *ather and the on in them, and they in that, and the 4ork 4as 1ure#y that o$ a s1iritua# menta# state [1539 3E]. B%e that 4as #east in the kin:dom o$ hea"en 4as :reater than 2ohn,B[QQ] because those 4ho entered into that 4ere made 1er$ect by the $u##ness o$ ,i:ht o$ the eterna# 1irit. %ence Bthe #a4 o$ the 1ro1hets 4ere unti# 2ohn, but 4ith him be:an the 1reachin: o$ the kin:dom o$ GodB [153951]. And to these Jthe en#i:htenedK it is entire#y c#ear that this 'i"inity,[QQ] bein: [501-1]Q /eeds no comment; is sim1#y a statement o$ the de$initeness o$ the ne4 birth--that is, o$ the oncomin: o$ Cosmic Consciousness. [501-3]Q God is the *ather o$ each one o$ us; but no one, 4ithout i##umination, can rea#i?e 4hat these 4ords mean. [501-5]Q /eeds no comment. [501-E]Q 2esus #ooked u1on himse#$ as the $irst man o$ the ne4 JCosmic ConsciousK race. Amon: mere#y se#$ conscious men none ranked hi:her than 2ohn, but the #east man o$ the ne4 order 4ou#d be :reater than he. [501-F]Q +ne as1ect o$ the Cosmic "ision. [1. 503] eterna#, a## existence must be eterna#, because a## 0ruth is sim1#y the 0ruth o$ existence. 0o these existence is one eterna# immensity o$ in$inite existence, actin: 4ith in$inite $orce, in an ine"itab#e, in$inite, there$ore abso#ute#y 1er$ect order, in 4hose 1er$ection, or truth, a## thin:s and their action

must o$ necessity be inc#uded, and this .au# ex1ressed in the one com1rehensi"e, basic sentence, BA## thin:s are o$ the 'i"inityB [1539 87]. 0he a1ost#es 4ere ministers o$ the ne4 Co"enant,[QQ] 4hich 4as based on this Rock, 4hich 4as an entire#y ne4 basis o$ ratiocination, and they 4ere not ministers o$ the o#d co"enant o$ the mora# #a4 at a##. 0he mora# #a4, bein: the kno4#ed:e o$ :ood and e"i#, is the Bministration o$ death,B 4hi#e the ne4 #a4 is the ministration o$ #i$e. 0he o#d is the minister o$ condemnation, 4hich is the death, and the ne4 is the minister o$ Lusti$ication, 4hich is the #i$e, hence those 4ho 1ass into the dominion o$ the ne4 necessari#y 1ass out o$ the dominion o$ the o#d, and thus they must be Bmade $ree $rom the o#d,B and it is thus that there is no condemnation, no death, to those 4ho are in the Co"enant o$ the ChristB [1539 H5]. 0his[QQ] re"ea#s the bound#ess radiance o$ the in$inite $ace o$ the rea# 'i"inity, beamin: on him 4ho sees it its e>ui1oise o$ BMercy and 0ruthB [1539 HF]. And 4hen this Christ[QQ] is $ormed in the mind and heart it is kno4n to be the B 1irit o$ $aithB in the in$inite order o$ a## existence as a## true, and $or this reason it Bresisteth not the e"i#B 4hich is an ine"itab#e 1art o$ the +rder, and seen in the ,i:ht o$ the 4ho#e 0ruth to be a## :ood, ha"in: a 1er$ect use [15391E0]. [QQ]And it is thus that this 1irit o$ *aith in the 4ho#e +rder is the Christ $ormed in the mind, and this is the B,amb o$ God 4hich taketh a4ay a## sinB--by takin: a4ay a## resistance o$ the natura# +rder o$ existence. 6hen this Christ is $ormed in the mind then it has the 1er$ect ,i:ht by 4hich a## the thin:s o$ the 'i"inity o$ a## 0ruth are c#ear#y understood. 0hen, and on#y then, it kno4eth ho4 a## the thin:s o$ the ne4 Co"enant are s1iritua##y discerned, $or then, and on#y then, it kno4eth the on#y true 'i"inity and its Christ. And then the mind kno4eth [503-1]Q 0he BRockB is, o$ course, the Cosmic ense. 6hether or not any o$ the a1ost#es, besides .au#, had themse#"es Cosmic Consciousness, their 4ork 4as on that 1#ane, since the obLect o$ it 4as to 1reser"e and extend the teachin: o$ 2esus. &n Cosmic Consciousness there is no condemnation, no sin, no e"i#, no death. 0his may be a hard sayin:, but it is true. [503-3]Q B0hisB re$ers to the Cosmic Aision, the BCBrahmic 1#endor.B [503-5]Q B0his Christ,B i.e., Cosmic Consciousness. 6hen that comes to a mar he can say, as 6hitman says9 B0here is in $act no e"i#B [1959 33]. [503-E]Q 0o the se#$ conscious mind there is :ood in the 4or#d but a#so a :reat dea# o$ e"i#. 0o the Cosmic Conscious mind a## is :ood; there is no e"i#. 0he chie$ $unction o$ those $e4 Cosmic Conscious minds that so $ar the 4or#d has had has been to reconci#e Jas $ar as may beK the se#$ conscious mind to the Cosmic order, 4hich seemed to the one 1er$ect, to the other im1er$ect. 6hitman ex1resses this "ery 4e## in a short 1oem [1959 E1819 B6hen the $u##-:ro4n 1oet came, +ut s1ake 1#eased /ature Jthe round im1assi"e :#obe, 4ith a## its sho4s o$ day and ni:htK, sayin:, %e is mine9 But out s1ake too the sou# o$ men, 1roud, Lea#ous, and unreconci#ed, /ay, he is mine a#one; [1. 505] --0hen the $u##-:ro4n 1oet stood bet4een the t4o, and took each by the hand; And to-day and e"er so stands, as b#ender, uniter, ti:ht#y ho#din: hands, 6hich he 4i## ne"er re#ease unti# he reconci#es the t4o, And 4ho##y and Loyous#y b#ends them.B

[1. 505] 4ith entire certitude, by its o4n ex1erience, that a## that the $irst-born, .au#, or any o$ the be#ie"ers, had o$ the kno4#ed:e o$ the 0ruth Jand they had its $u##nessK came to them by interna# re"e#ation, and not by any externa# Bsi:ns and 4ondersB [1539 1E0-1]. By bein: 1er$ect#y en#i:htened by the 1irit o$ a## existence he 4as reconci#ed to it a##, there$ore cou#d not resist any 1art o$ it as i$ it had no ri:ht to be; and he cheeri#y sa4 that the 4ay to the 1eace and harmony o$ mankind 4ith each other 4as throu:h the reconci#iation to, or harmony 4ith, the in$inite +rder, 4hich he sa4 to be a## 0ruth, there$ore in$inite 1er$ection [15393EH].

Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 31. 0he Case o$ %. B. in %is +4n 6ords. BM- ear#y home 4as one o$ >uite narro4 #imitations. & did not $ind myse#$ amon: books, thou:h such 4as my desire $or them that nothin: e#se had any attractions $or me. My menta# acti"ity must ha"e been noticeab#e, as & can no4 see it, in com1arison 4ith that o$ others about me. & ne"er $ound much 1#easure in the ordinary amusements o$ boyhood. & 1re$erred to be a#one, and in summer & #o"ed most o$ a## to be in the 4oods. & $ound com1anionshi1 in the trees; they seemed nearer to me than human bein:s. & used to ta#k to them, and think they said somethin: to me. A## my #i$e the 4oods ha"e thus dra4n me to themse#"es, and no4, i$ & cou#d, & 4ou#d #i"e amon: the trees. A## my #i$e & ha"e #o"ed to be a#one and sti## do. 6hether, accordin: to ByronCs dictum, & am Ca 4i#d beast or a GodC & 4i## not sto1 to :uess. &t is a#so true that & #o"e the society o$ con:enia# s1irits in domestic and :enera# #i$e. B& soon #earned that men re:u#ated their intercourse 4ith each other by con"entiona# ru#es and not by 4hat & no4 understand as s1iritua# #a4s, but 4hich & cou#d not then name and cou#d not understand, thou:h & $e#t their 1resence, as 6ords4orth $e#t Can out4ard 1resenceC in nature. [1. 50E] B0he shocks that my s1iritua# consciousness ex1erienced as & came in contact 4ith rou:h men 4ere such as no #an:ua:e can reach. 0here has been a :radua# de"e#o1ment o$ this 1erce1tion, or s1iritua# "ision, a## throu:h #i$e. & ear#y be:an to in>uire ho4 thin:s came to be as they are, and that is 4hat & am no4 tryin: to do. As thin:s #ook to me no4, & must a#4ays re:ard it as a mis$ortune that & 4as born into the atmos1here o$ the Ca#"inistic theo#o:y. & #i"ed $or a score o$ years under the shado4 o$ that b#ack c#oud--years 4hich mi:ht ha"e other4ise been s1ent in hea#thy :ro4th. 0his theo#o:y & tried to acce1t inte##ectua##y because e"erybody about me did; but my sou# ne"er endorsed it. At the a:e o$ $orty & 4as >uite $ree $rom the d4ar$in: in$#uence o$ such a #ine o$ thou:ht, and since then ha"e breathed $ree#y.

B6hat & am & o4e most#y to books. & ha"e been but #itt#e in contact 4ith men 4ho cou#d ha"e tau:ht me and :i"en me stren:th. A year or t4o at an academy and t4enty 4eeks in co##e:e is a## & ha"e kno4n in those directions. As & came out $rom the shado4 o$ that dark theo#o:y & chanced to hear !merson. & then :ot his books. & ha"e been a c#ose student o$ them $or $i$ty years. & o4e more to him than to, & a#most mi:ht say, a## other men beside. /ext & $ound my 4ay to 'ar4in. Mine 4as the on#y co1y o$ the C+ri:in o$ 1eciesC to be $ound in my community $or ten years. B0he $irst rea# menta# i##umination & remember to ha"e ex1erienced 4as 4hen & sa4 that the uni"erse exists in each o$ its indi"idua# atoms--that is, the uni"erse is the resu#t o$ a $e4 sim1#e 1rocesses in$inite#y re1eated. 6hen a dro1 o$ 4ater has been mathematica##y measured, e"ery 1rinci1#e 4i## ha"e been used 4hich 4ou#d be ca##ed $or in the measurement o$ the hea"ens. A## #i$e on the :#obe is sustained by di:estion and assimi#ation; 4hen by "o#untary and traumatic action these sto1 death $o##o4s. 0he history o$ an indi"idua# mind is the history o$ the race. )no4 one thin: in its 1ro1erties and re#ations and you 4i## kno4 a## thin:s. A## crysta##o:ra1hy is in one :rain o$ sand, a## anima# #i$e in one insect, a## "e:etab#e in a sin:#e bud. & 4as then about $orty. BMy next 4as 4hen & sa4 there 4as no boundary #ine bet4een [1. 50F] "e:etab#e and anima# #i$e, and hence no be:innin: nor end to either. 0he $irst o$ these ex1eriences came to me #on: be$ore & $ound 4hat 0ha#es said on this 1oint. 0hese statements are 1erha1s enou:h to indicate the direction in 4hich my inte##ect has de"e#o1ed. B6hate"er ca#m de#i:hts ha"e come to me throu:h the inte##ect the true :randeur o$ my days has been $ound in the atmos1here o$ the mora# sentiment--a :randeur 4hich reduces a## materia# ha11enin:s to the "a#ue o$ toys. & $e#t this 4hen a boy as an o"ershado4in: 1resence that 4as constant#y dra4in: me a4ay $rom a## that seemed to make u1 the #i$e o$ those about me--dra4in: me a4ay & kne4 not ho4 or 4hither. 6hat & then sa4 dim#y, or as Cthrou:h a :#ass dark#y,C no4 shines a## about me 4ith a bri:htness exceedin: that o$ the sun. &n its #i:ht & see that #o"e and Lustice cannot be #imited by 4hat, in the 1o"erty o$ our i:norance, 4e ca## time and s1ace. %ence a## the thinkin: and a## the teachin: that has been done in the 4or#d, $ounded in our ideas o$ time and s1ace, are b#o4n a4ay #ike cha$$, or are consumed #ike C4ood, hay and stubb#e.C B& 4as near#y sixty 4hen & came to see that 4hat is true at any time and in any 1#ace is a#so true at a## times and in a## 1#aces, or, 4hat 4e ca## #a4, $ound any4here 4i## be $ound e"ery4here, thou:h men may :i"e it di$$erent names. 6hat men ca## :ra"ity ho#ds in menta# no #ess than in 1hysica# 1henomena, and a## 1hysica# 1henomena, at their best, are du## and murky ti## they come u1 into s1iritua# #i$e. As an i##ustration that e"ery #a4 has its uni"ersa#ity take the $ami#iar #a4 or 1rinci1#e that action and reaction are e>ua#. 6hat is this but rea1in: the 4hir#4ind a$ter one has so4n the 4ind, or ho4 does that natura# #a4 di$$er $rom this teachin:9 C6hatsoe"er a man so4eth that sha## he a#so rea1<C Are they au:ht but di$$erent strains in the :reat cosmic me#ody< B oon a$ter & be:an to understand the 1aradoxica# teachin:s o$ 2esus, as 4hen he dec#ared that Che that 4ou#d sa"e his #i$e must #ose it and he that 4ou#d #ose it J$or 2esusC sakeK a#one sha## $ind it.C 0he same in .au#, Cas ha"in: nothin: yet 1ossessin: a## thin:s.C *rom this it 4as but a ste1 to a kno4#ed:e o$ the centra# [1. 508] 1rinci1#e o$ a## s1iritua# #i$e--name#y, the :i"in: o$ oneCs se#$ $or others.

BAbout ten years a:o, at the a:e o$ sixty, & $ound myse#$ tormented 4ith that >uestion 4ith 4hich inte##i:ence has 4rest#ed since there 4as any o$ that commodity in the earth--name#y, the be:innin: o$ thin:s. 6hen in dee1 a:ony, a side #i:ht 4as $#ashed u1on my sou#, 4ith a#most b#indin: suddenness--C&$ you cou#d $ind a be:innin:, 4ou#d not that be:innin: be itse#$ an end<C %ence, i$ you cou#d $ind one end o$ thin:s, 4ou#d not that sho4 you that there must a#so be another end< 6hat= an end o$ a## thin:s, beyond 4hich there cou#d be on#y b#ankness, as there must ha"e been be$ore thin:s be:an to be, i$ they did be:in. /o= C0here 4as no be:innin: and there can be no end=C ince that momentCs ex1erience & ha"e not been troub#ed as to the immorta#ity o$ the sou#, and & no4 think & ne"er sha## be a:ain. B*i"e years a:o & had an ex1erience 4hich has 1ro"ed more $ruit$u# to me 1erha1s than a## others combined. & had a $a##, strikin: on my head. & #ost consciousness. &n re:ainin: 1ossession o$ myse#$ & 1assed throu:h a## the ex1eriences o$ the race= &n the $irst sta:e & sim1#y 4as a4are o$ the $act that & 4as somethin:; 4hat that 4as, & neither kne4 nor cared to kno4. & did not kno4 4hat kno4in: 4as. & 4as ca#m, b#iss$u##y ha11y, and to me there 4as no 1ast nor any $uture. 0here 4as to me no time, no 1#ace, no anythin:, sa"e that tiny s1eck o$ consciousness--myse#$. As there 4as nothin: to note duration--that sta:e mi:ht ha"e been in duration incom1rehensib#e. At any rate, such 4as its #esson to me. B0his sta:e o$ b#iss$u# existence 4as ended by my disco"erin: that there 4as somethin: about me 4hich 4as not myse#$. & be:an to see and seein: & be:an to reason, and so & at #en:th $ound my obLecti"e 4or#d. As in the 1re"ious sta:e, & had no use $or time, and so, to me, there 4as none. 0his sta:e mi:ht ha"e #asted an eternity, so $ar as & took note o$ it. & 4as busy in studyin: myse#$ $irst, and then the thin:s about me, and so the in$inite 1eace o$ my $irst ex1erience 4as broken u1. B(nab#e to think other4ise, & conc#uded that 4hat & sa4 must [1. 50H] be #ike myse#$, and so & be:an my ac>uaintance 4ith this outer 4or#d by trans$errin: to its obLects 4hat & $ound in myse#$. 0his sta:e #asted in my ex1erience $rom the moment & sa4 thin:s about me to the da4n o$ ex1erimenta# science. & then became ac>uainted 4ith the be:innin: o$ a## kno4#ed:e and es1ecia##y o$ a## re#i:ion. +$ course, se#$ consciousness soon returned and & came back into my o#d 4or#d a:ain. ince that hour my ex1erience has seemed more than that o$ a## my 1re"ious #i$e. /othin: is no4 any #on:er dim or obscure. My s1iritua# ex1ansion has been ra1id in these three or $our 1ast years. & #i"e in the 4or#d, but & seem to myse#$ not o$ it= B& enLoy 4hat & must ca## s1iritua# "ision. /o sooner does the inte##ect sei?e u1on a $act than & see it in its s1iritua# re#ations, no #ess than in its materia#, on#y much more c#ear#y. 0he 1er$ection o$ mathematics is sim1#y a demonstration o$ the s1iritua# truth that God cannot #ie. B/atura# 1henomena are but the shado4s o$ the s1irit $rom 4hich they s1rin:, as the human $ace chan:es under the in$#uence o$ #o"e, hatred or $ear. Co#or in nature, 4hich 4ashes a## thin:s in its 4arm 4a"es, sho4s us 4hat s1iritua# #o"e 4ou#d do i$ once #et #oose in the 4or#d. 0he Bib#e is sim1#y a 1icture, 4hich & see 4ith in$inite c#earness. 0his "ision seems to extend to the atom-dance in nature, no #ess than throu:h a## #a4s, a## kno4#ed:e, a## science, a## history and a## re#i:ion. B-ou set me a hard task 4hen you bid me :i"e Cthe di$$erence & 1ercei"e in myse#$C since these ex1eriences. & $ind no #an:ua:e in 4hich & can te## o$ the thin:s in this rea#m 4here & no4 am. & ha"e not e"en disco"ered an a#1habet. 6hen, + 4hen, sha## & be ab#e to re"ea# its 1oetry< & see e"ery4here and in e"ery obLect unceasin: motion, and in that motion a creati"e $orce $ore"er and $ore"er re1eatin: and re-re1eatin: the same sim1#e 1rocess as to in$inity. 0hrou:h a## nature the

:rand rhythms ro## and hea"en and earth are $i##ed 4ith the me#ody. Men are but boys chasin: shado4s. 0he s1iritua# si:ni$icance o$ the 4or#d none seem to see--the in$inite sim1#icity o$ its 1rocesses none care to understand.B [1. 507]

(MMAR-. 0his seems to the editor to be 1robab#y, thou:h not certain#y, a true case o$ Cosmic Consciousness, in 4hich the cosmic 1#ane 4as reached :radua##y, and not as usua##y ha11ens 1er sa#tum. &$ it is not that, then it is a case o$ :radua# ascent to the extreme #imit o$ the se#$ conscious mind. &n any case, the ex1erience o$ %. B. is interestin: and instructi"e and 4e## deser"es a 1#ace in this book. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 33. R. .. . B+R/ 1750; died 1797. &n a #etter to the editor R. .. . says9 B& 4as about thirty 4hen this mar"e##ous trans$ormin: ba1tism came to me. 0o it & attribute resu#ts [QQ] immense#y dis1ro1ortioned to my "ery moderate natura# abi#ity or kno4#ed:e. A scienti$ic, accurate dia:nosis o$ it a## 4ou#d be a most "a#uab#e contribution to human kno4#ed:e.B 0he ex1erience may no4 be :i"en in R. .. .Cs o4n 4ords, be:innin: [1E09 15F]9 B%a"in: a#4ays kno4n that u1on con"ersion the be#ie"er recei"ed the %o#y 1irit, and that his :uidance and 1o4er 4ou#d be kno4n, 4hen needed, in un$o#din: the treasures o$ cri1tures, in ser"ice or in tria#s, & had not #ooked $or any other s1ecia# mani$estations o$ %is 1resence. And yet there 4as a #ar:e c#ass o$ 1assa:es in the +#d and /e4 0estament the conditions o$ 4hich 4ere not $u##y met by any consciousness o$ my o4n, $u## as had been the kno4#ed:e o$ 1ardon, ado1tion and standin: in Christ, nor yet by a #ater ex1erience, 4hich came to me ten years a$ter my con"ersion, o$ the 4onder$u# in4ard c#eansin: o$ the b#ood C$rom a## sin.C B& had read C6hosoe"er drinketh o$ the 4ater that & sha## :i"e [1. 509] him, sha## ne"er thirst; but the 4ater that & sha## :i"e him sha## be in him a 4e## o$ 4ater s1rin:in: u1 into e"er#astin: #i$e.C 0his 4as not true in my ex1erience, in the $u## meanin: e"ident#y intended by the 4ords. 0here did not a#4ays $rom my heart C$#o4 ri"ers o$ #i"in: 4aterC $ree#y and s1ontaneous#y. 0oo o$ten the $orce-1um1, rather than the $ountain, 4ou#d ha"e re1resented my condition. As & :a?ed in the mirror o$ the 6ord, u1on the :#orious 1erson o$ my ,ord, my sou# 4as o$ten bo4ed in adorin: #o"e, but & had ne"er come to Ckno4C [1H9 1E9 1H] the Com$orter in such a $u##ness that & cou#d rea#i?e %is ind4e##in: 1resence as e"en better than that o$ the "isib#e 1erson o$

2esus. & had read that as men 4ere C1ossessedC by an e"i# s1irit and #ed to do thin:s $ar beyond their natura# 1o4ers, so these C$i##ed 4ith the s1irit,C seemed to be carried out o$, and beyond, themse#"es. & had read the char:e a:ainst the a1ost#es, o$ bein: Cdrunken,C and that a$ter4ards .au# brou:ht the same thou:ht o$ the e#e"ation o$ 4ine, as the i##ustration o$ bein: C$i##ed 4ith the 1irit.C 0his seemed to be an ordained condition, since GodCs commands are a#4ays 1romises; Lust as his 1romises are commands; the 1romises bein: a#4ays #ar:er than the commands. As yet & had ne"er kno4n, in my consciousness, a bein: thus C$i##ed 4ith the 1irit,C or the meanin: o$ 2ohn the Ba1tistCs dec#aration, C%e sha## ba1tise you 4ith the %o#y Ghost and 4ith $ire.C B o i:norant 4as &, e"en in the matters o$ the :reatest im1ortance to my s1iritua# interests, that, in $indin: the in4ard c#eansin: and the out4ard C"ictoryC o"er sin--that C$aith 4hich o"ercomethC the 4or#d--& did not 1ress beyond my educationa# habits o$ thou:ht to reco:ni?e that a $ar more :#orious mani$estation o$ God 4as yet to be kno4n by the 1irit. & then scarce#y noticed that it 4as a$ter our ,ord had breathed on his disci1#es. 4ith the 4ords CRecei"e ye the %o#y Ghost,C they had yet to 4ait ten days at one time in 1rayer$u# ex1ectation $or the more $u## ba1tism o$ the 1irit; nor that it 4as some time a$ter this e"ent that, C6hen they had 1rayed, the 1#ace 4as shaken 4here they 4ere assemb#ed to:ether, and they 4ere a## $i##ed 4ith the %o#y Ghost.C & 4as not, indeed, in the condition o$ the Cdisci1#esC 4ho [1. 510] as yet had Cnot so much as heard 4hether there be any %o#y GhostC; and yet & had $ormed no conce1tion o$ 4hat the 1romised ba1tism C4ith the %o#y Ghost and 4ith $ireC cou#d be. B'ee1#y thank$u# $or the 1ri"i#e:es o$ Csancti$ication throu:h $aith,C rea#i?ed in an unex1ected $u##ness a $e4 months be$ore, & one day Loined in the 4oods a $e4 Christians 4ho had met to 4ait be$ore God $or the ba1tism o$ the 1irit. !xce1t a $e4 #o4 hymns or brie$ 1rayers, the ha#$-hour 4as s1ent in so#emn si#ence. At #en:th Cthere came a sound $rom hea"en as o$ a rushin:, mi:hty 4ind, and it $i##ed a## the J1#aceK 4here they 4ere sittin:.C /o unins1ired 4ords cou#d so describe my im1ressions. And yet no #ea$ abo"e or b#ade o$ :rass be#o4 4as mo"ed--a## nature 4as sti##. &t 4as to our sou#s, not to our senses, that the ,ord re"ea#ed himse#$ by the 1irit. My 4ho#e bein: seemed unutterab#y $u## o$ the God u1on 4hom & had #on: be#ie"ed. 0he 1erce1tion o$ my senses cou#d brin: no such consciousness as no4 4as mine. & understood the su1ersensua# "isions o$ &saiah, !?ekie# and .au#. /o created thin: 4as no4 so rea# to my sou# as the Creator %imse#$. &t 4as a4$u#, yet 4ithout terror. & #ost no 1art o$ my senses, and yet they 4ere a## 4ra11ed u1 in the sub#ime mani$estation. A >uestion 1ut to me 4as ans4ered as brie$#y as 1ossib#e, that my sou# mi:ht #ose nothin: o$ the %ea"en#y .resence en4ra11in: and $i##in: my bein:. & do not remember to ha"e then to#d anyone o$ it, but days a$ter4ards, 4hen & reLoined my 4i$e, she burst into tears as 4e met, be$ore 4e had s1oken a 4ord, so :reat 4as the chan:e in my a11earance. C on:s in the ni:ht season,C the #i"in: 4aters 4e##in: u1 $rom my heart, came 4ith the consciousness o$ 4akin:. An a4e, s4eet but not burdensome, shado4ed my s1irit, as e"ery moment 4as $i##ed 4ith the 1resence o$ God; nor did it #ea"e me in the midst o$ the most en:rossin: occu1ations. ,i$e became a 1sa#m o$ 1raise. B0his e#e"ation o$ $ee#in: necessari#y subsided a$ter a season, but it #e$t me 4ith an inner consciousness o$ God 4hich is ex1ressed by the 4ords9 C& 4i## d4e## in them and 4a#k in them.C C6e 4i## come to him and make our abode 4ith him.C 0he scene u1on the Cross o$ Ca#"ary became o$ten more rea# than the senses [1. 511] cou#d make it. 6ithout the materia#ity o$ bodi#y si:ht, the ho#y countenance o$ 2esus, in its tender,

su$$erin: humanity, #i:htened by the :#ory o$ di"inity, seems no4 to me to #ook do4n $rom the cross, u1on assemb#ies, as & te## o$ redem1tion $or sinners. &t is 1ain$u# to endea"or to s1eak o$ these thin:s. My 1oor 4ords seem rather to co"er than to re"ea# them. 6ou#d that the :#orious rea#ity 4ou#d be con"eyed to other hearts=B %ere is a case o$ ascent into the $u## #i:ht o$ the mornin: be$ore the actua# risin: o$ the sun. 0his man 4as hi:h#y 1ri"i#e:ed, but it 4as not :i"en to him to see Bthe hea"ens o1ened.B %e 1assed into the BBrahmic B#iss,B but did not see Jas $ar as it a11earsK the BBrahmic 1#endor.B *ootnotes S5079Q Re$errin: to 4ork done by him a#most miracu#ous in character and >uantity but 4hich cannot be $urther s1eci$ied here. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 35. !. 0. B+R/ 1750. !ntered Cosmic Consciousness 1780, aet. thirty years. 0he 4riter has Jat 1resentK no detai#s to :i"e in this case and on#y inc#udes it $or the a:e o$ i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 3E. Case o$ Ramakrishna .aramahansa. 6! are indebted to Max Mue##er and to .rota1 Chunder Mo?oomdar $or such scanty detai#s as 4e ha"e in this case. 0heir e"idence is 1erha1s a## the more "a#uab#e, since the $irst named, at #east, 4ho is the 1rinci1a# re1orter [1189 508], has ne"er sho4n in his 4ritin:s any kno4#ed:e or a11reciation o$ the $acu#ty here ca##ed Cosmic Consciousness, a#thou:h his #i$e4ork in &ndian #iterature has brou:ht him in contact 4ith the more or #ess 1er$ect ex1ression o$ it a thousand times. A## that is done here is to e1itomi?e such in$ormation as the re1orters abo"e named ha"e :i"en us. [1. 513] Ramakrishna .aramahansa 4as born in 175F, in a "i##a:e near 2ahanabad J%oo:h#y districtK, near )amar1ukur. %is chie$ 1#ace o$ residence is said to ha"e been at a tem1#e o$ the Goddess )a#i, on the bank o$ the Gan:es, near Ca#cutta. %e died 1778, in the )asi1ur Garden, t4o mi#es north o$ Ca#cutta. %e is said to ha"e exercised an extraordinary in$#uence u1on a #ar:e number o$ inte##i:ent and hi:h#y educated men, inc#udin: .rota1 Chunder Mo?oomdar and )eshub Chunder en. A score o$ youn: men, 4ho attached themse#"es c#ose#y to him, ha"e, since his death, become ascetics. 0hey $o##o4 his teachin: by :i"in: u1 the enLoyment o$ 4ea#th and carna# 1#easure, #i"in: to:ether in a co##e:e and retirin: at times to ho#y and so#itary 1#aces. Besides these, 4e are to#d that a :reat

number o$ men 4ith their $ami#ies are ardent#y de"oted to his cause. Ramakrishna ne"er mo"ed in the 4or#d or 4as a man o$ the 4or#d. %e seems, $rom the $irst, to ha"e 1racticed se"ere asceticism. %e 4as a Brahmin by caste, 4e## $ormed in body, but the austerities throu:h 4hich his character de"e#o1ed seemed to ha"e 1ermanent#y disordered his system, #ea"in: u1on his $eatures an a11earance o$ debi#ity, 1a#eness and shrunkenness 4hich excited com1assion. -et, in the midst o$ his emaciation, his $ace retained a $u##ness, a chi#d#ike tenderness, a 1ro$ound "isib#e humb#eness, an uns1eakab#e s4eetness o$ ex1ression, and a smi#e such as Mo?oomdar says he ne"er sa4 on any other $ace. A %indu saint is a#4ays 1articu#ar about his externa#s. %e 4ears the Garua c#oth, eats accordin: to strict $orms, re$uses to ha"e intercourse 4ith men, is a ri:id obser"er o$ caste, is a#4ays 1roud and 1ro$esses secret 4isdom; he is a#4ays a uni"ersa# counse##or and dis1enser o$ charms. But the man Ramakrishna 4as sin:u#ar#y de"oid o$ any such c#aims. %is dress and diet did not di$$er $rom those o$ other men, exce1t in the :enera# ne:#i:ence he sho4ed to4ards both, and as to caste, he o1en#y broke it e"ery day. %e re1udiated the tit#e o$ a teacher, sho4ed dis1#easure at any exce1tiona# honor 4hich 1eo1#e tried to 1ay him, and he em1hatica##y disc#aimed the kno4#ed:e o$ secrets and mysteries. %e 4orshi1ed no 1articu#ar %indu deity, neither i"a, Aishnu, or the [1. 515] [1ara:ra1h continues] aktis, and yet he acce1ted a## the doctrines, the embodiments, the usa:es and de"otiona# 1ractices o$ e"ery re#i:ious cu#t. !ach in turn 4as in$a##ib#e to him. %is re#i:ion meant ecstasy, his 4orshi1 transcendenta# insi:ht, his 4ho#e nature burnt day and ni:ht 4ith the 1ermanent $ire and $e"er o$ a stran:e $aith and $ee#in:. %is con"ersation 4as a cease#ess breakin: $orth o$ his in4ard $ire and #asted $or #on: hours. %e 4as o$ten mer:ed in ra1turous ecstasy and out4ard unconsciousness durin: the day, 1articu#ar#y 4hen he s1oke o$ his $a"orite s1iritua# ex1eriences or heard any strikin: res1onse to them. )rishna became to him the incarnation o$ #o"in: de"otion, and 4e are to#d that, 4hi#e meditatin: on him, his heart $u## o$ the burnin: #o"e o$ God, his $eatures 4ou#d sudden#y become sti$$ and motion#ess, his eyes #ose their si:ht, and 4hi#e com1#ete#y unconscious himse#$, tears 4ou#d run do4n his ri:id, 1a#e, yet smi#in: $ace; and 4hi#e in that state he 4ou#d sometimes break out into 1rayers, son:s and utterances, the $orce and 1athos o$ 4hich 4ou#d 1ierce throu:h the hardest heart and brin: tears to eyes that ne"er 4e1t be$ore throu:h the in$#uence o$ re#i:ion. 6hat is most extraordinary, his re#i:ion 4as not con$ined to the 4orshi1 o$ %indu deities. *or #on: days he subLected himse#$ to "arious kinds o$ disci1#ine to rea#i?e the Mohammedan idea o$ a##1o4er$u# A##ah. %e #et his beard :ro4, he $ed on Mos#em diet, he continua##y re1eated sentences $rom the )oran. *or Christ his re"erence 4as dee1 and :enuine. %e bo4ed his head at the name o$ 2esus, honored the doctrine o$ his sonshi1, and once or t4ice attended Christian 1#aces o$ 4orshi1. %e sho4ed ho4 it 4as 1ossib#e to uni$y a## the re#i:ions o$ the 4or#d by seein: on#y 4hat is :ood in each one o$ them, and by sincere re"erence $or e"ery one 4ho has su$$ered $or the truth, $or their $aith in God and $or their #o"e o$ men. %e #e$t nothin: in 4ritin:. %is $riends 4rote some o$ his sayin:s. %e did not desire to $ound a sect. %ere $o##o4 a $e4 more or #ess characteristic 1assa:es $rom his teachin:s9 [1. 51E] %o4 to :et rid o$ the #o4er se#$. 0he b#ossom "anishes o$ itse#$ as the $ruit :ro4s, so 4i## your #o4er se#$ "anish as the di"ine :ro4s in you. o #on: as the hea"en#y ex1anse o$ the heart is troub#ed and disturbed by the :usts o$ desire, there is

#itt#e chance o$ our beho#din: therein the #uminary God. 0he beati$ic :od#y "ision occurs on#y in the heart 4hich is ca#m and 4ra11ed in di"ine communion. 0he soi#ed mirror ne"er re$#ects the rays o$ the sun; so the im1ure and the unc#ean in heart that are subLect to Maya Ji##usionK ne"er 1ercei"e the :#ory o$ Bha:a"an, the %o#y +ne. But the 1ure in heart see the ,ord as the c#ear mirror re$#ects the sun. o be ho#y. A recent#y married youn: 4oman remains dee1#y absorbed in the 1er$ormance o$ domestic duties, so #on: as no chi#d is born to her. But no sooner is a son born to her than she be:ins to ne:#ect househo#d detai#s, and does not $ind much 1#easure in them. &nstead thereo$ she $ond#es the ne4born baby a## the #i"e#on: day and kisses it 4ith intense Loy. 0hus man in his state o$ i:norance is e"er busy in the 1er$ormance o$ a## sorts o$ 4orks, but as soon as he sees in his heart the A#mi:hty God he $inds no 1#easure in them. +n the contrary, his ha11iness consists no4 on#y in ser"in: God and doin: his 4orks. %e no #on:er $inds ha11iness in any other occu1ation, and cannot dra4 himse#$ $rom the ecstasy o$ the %o#y Communion. As one can ascend to the to1 o$ a house by means o$ a #adder, or a bamboo, or a staircase, or a ro1e, so di"ers are the 4ays and means to a11roach God, and e"ery re#i:ion in the 4or#d sho4s one o$ these 4ays. 6hy can 4e not see the 'i"ine Mother< he is #ike a hi:h-born #ady, transactin: a## her business $rom behind the screen--seein: a##, but seen by none. %er de"out sons on#y see %er by :oin: near %er, behind the screen o$ Maya. -ou see many stars at ni:ht in the sky, but $ind them not 4hen the sun rises. Can you say there are no stars in the hea"ens o$ day< o, + man, because you beho#d not God in the days o$ your i:norance say not that there is no God. &n the 1#ay o$ hide-and-seek, i$ the 1#ayer succeeds in touchin: the :rand dame JBooriK, he is no #on:er #iab#e to be made a thie$ o$ by the seeker. imi#ar#y, by once seein: God, man is no #on:er bound do4n by the $etters o$ the 4or#d. 2ust as the 1erson touchin: the Boori is $ree to :o about 4here"er he chooses 4ithout bein: 1ursued and made a thie$ o$, so a#so in this 4or#dCs 1#ay:round there is no $ear to him 4ho has once touched the $eet o$ God. %e attains $reedom $rom a## 4or#d#y cares and anxieties, and nothin: can e"er bind him a:ain. 0he 1ear#-oyster that contains the 1recious 1ear# is in itse#$ o$ "ery #itt#e "a#ue, but it is essentia# $or the :ro4th o$ the 1ear#. 0he she## itse#$ may 1ro"e to be o$ no use to the man 4ho has :ot the 1ear#. o ceremonies and rites may not be necessary $or him 4ho has attained the %i:hest 0ruth--God. A #itt#e boy 4earin: the mask o$ the #ionCs head #ooks indeed "ery terrib#e. %e :oes 4here his #itt#e sister is at 1#ay and ye##s out hideous#y, 4hich at once shocks and terri$ies his sister, makin: her cry out in the hi:hest 1itch o$ her [1. 51F] "oice in the a:ony o$ des1air to esca1e $rom the c#utch o$ the terrib#e bein:. But 4hen her #itt#e tormentor 1uts o$$ the mask the $ri:htened :ir# at once reco:ni?es her #o"in: brother and $#ies u1 to him, exc#aimin:, B+h, it is my dear brother, a$ter a##=B !"en such is the case o$ a## the men o$ the 4or#d 4ho are de#uded and $ri:htened and #ed to do a## sorts o$ thin:s by the name#ess 1o4er o$ Maya, or /escience, under the mask o$ 4hich Brahman hides himse#$. But 4hen the "ei# o$ Maya is taken $rom Brahman, the men then do not see in him a terrib#e and uncom1romisin: Master, but their o4n be#o"ed +ther e#$.

&t cannot, 1erha1s, be 1ro"ed Jin the usua# 4ayK that Ramakrishna 4as a case o$ Cosmic Consciousness. 6e cannot 1oint to the 1resence o$ the subLecti"e #i:ht or to sudden i##umination at a certain a:e. ti## there is #itt#e doubt about the dia:nosis, and 4e can readi#y understand our 4ant o$ de$inite in$ormation, 4hich is 1robab#y due to the $act that those 4ho re1orted the case to us had no conce1tion o$ its rea# nature, or 4hat 4ere the characteristic and essentia# sym1toms. 0o them subLecti"e #i:ht Ji$ they kne4 o$ itK 4ou#d 1robab#y seem a matter o$ no conse>uence, and e>ua##y so the a:e and the more or #ess suddenness o$ the oncomin: o$ such $eatures in the case as they did re1ort. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 3F. Case o$ 2. %. 2. A M!RC%A/0 in a 1retty #ar:e 4ay o$ business. 0he ad"ent o$ the Cosmic ense--4hich 4as momentary and incom1#ete--made no "isib#e chan:e in his #i$e, and "ery $e4 o$ the hundreds 4ho kne4 him had the #east sus1icion that he e"er had any ex1erience out o$ the common. %e is not re:arded as a saint nor exact#y as a sa:e, but he has many 4arm $riends and is in se"era# res1ects remarkab#y inte##i:ent. %e 4as born May 3F, 175H. +n the ni:ht o$ 'ecember 51, 1787, in the midd#e o$ his thirty-second year, he had the $o##o4in: dream. &t is not at a## c#ear that the dream had any connection 4ith the subse>uent i##umination. & :i"e it in his o4n #an:ua:e as 1art o$ the case, and each reader may $orm his o4n o1inion as to its im1ortance. 0he 4riter, ho4e"er, may say that it seems to him that the sense o$ intense #i:ht ex1erienced in [1. 518] it, i$ not actua##y the subLecti"e #i:ht that be#on:s to the oncomin: o$ Cosmic Consciousness, bore some c#ose re#ation to it9 B& thou:ht,B he 4rites, B& 4as standin: behind the counter o$ my sho1 in the midd#e o$ a bri:ht, sunshiny a$ternoon, and instant#y, in a $#ash, it became darker than the darkest ni:ht, darker than a mine, and the :ent#eman 4ho 4as ta#kin: 4ith me ran out into the street. *o##o4in: him, a#thou:h it 4as so dark, & cou#d see hundreds and thousands o$ 1eo1#e 1ourin: into the street, a## 4onderin: 4hat had ha11ened. 2ust then & noticed in the sky, in the $ar south4est, a bri:ht #i:ht #ike a star, about the si?e o$ the 1a#m o$ my hand, and in an instant it seemed to :ro4 #ar:er and #ar:er and nearer and nearer, unti# it be:an to #i:ht u1 the darkness. 6hen it :ot to the si?e o$ a manCs hat, it di"ided itse#$ into t4e#"e sma##er #i:hts 4ith a #ar:er one in the centre, and then "ery ra1id#y it :re4 much #ar:er, and instant#y & kne4 that this 4as the comin: o$ Christ. 0he moment this thou:ht occurred to me the 4ho#e south4estern hea"ens became $i##ed 4ith a shinin: host, and in the centre o$ it Christ and the t4e#"e a1ost#es. By this time it 4as #i:hter than the #i:htest day that cou#d 1ossib#y be ima:ined, and as the shinin: host ad"anced to4ard the ?enith, the $riend 4ith 4hom & 4as ta#kin:, exc#aimed; C0hat is my a"iour=C and & thou:ht he immediate#y #e$t his body and ascended into the sky, and & thou:ht & 4as not :ood enou:h to accom1any him. 0hen & a4oke. B*or some days a$ter4ards & 4as "ery stron:#y im1ressed by this dream and cou#d not te## it to anyone. &n about a $ortni:ht & to#d it to my $ami#y; a$ter4ards to my unday schoo# c#ass, and since & ha"e $re>uent#y re1eated it. &t 4as the most "i"id dream & e"er had.B

0he rest o$ his ex1erience is dra4n $rom a #etter, dated 2une E, 17939 B& had been $or three years or more in the C4ine 1ress.C & kne4 there must be a 1#ace o$ rest, or e#se the 4ho#e Bib#e 4as a #ie. & had, $rom a boy, read and thou:ht much about Cthe second coinin:,C and, 4hi#e & #au:hed at the CMi##eritesC and kne4 that they 4ere idiotic in their ex1ectations, yet & sti## had enou:h o$ [1. 51H] the mar"e#ous in me to be #ookin: $or a sudden chan:e o$ some sort. +ne day, in the #ate s1rin: o$ 17H1 [he 4as then Lust thirty-$our years o#d], Mr. B. [the 2. B. o$ this "o#ume] to#d my 4i$e that my ease 4as a "ery curious one. aid he9 C-our husband is born a:ain and donCt kno4 it. %e is a #itt#e s1iritua# baby, 4ith eyes not yet o1en, but he 4i## kno4 it in a "ery short time.C And about three 4eeks a$ter that, about a >uarter to ei:ht oCc#ock, 4hi#e 4a#kin: on econd A"enue J/. -.K 4ith my 4i$e, on my 4ay to a #ecture at the ,ibera# C#ub, & sudden#y exc#aimed to my 4i$e9 CA., & ha"e eterna# #i$e=C & cannot say there 4as a tremendous, thou:h there 4as a marked, exa#tation. 0he 1rominent $ee#in: 4as a sort o$ undyin: assurance that the Christ in me had arisen and 4ou#d remain in e"er#astin: consciousness--and it has. 0here 4as a time a$ter this, three years #ater, in Au:ust, 17HE, on a ,on: Branch boat, 4hen in a cro4d o$ 1eo1#e, sittin:, #eanin: back in my chair, & had an ex1erience o$ the :reatest menta# and s1iritua# exa#tation--4hen it seemed as i$ my 4ho#e sou#, and body, too, 4ere su$$used 4ith #i:ht; but this ne"er made me $or:et the $irst ex1erience, 4hich, 4hi#e somethin: #ike the #atter, 4as not so trans1ortin:.B Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 38. 0. . R. B+R/ 17E0. !ntered Cosmic Consciousness in 17H3, at the a:e o$ thirty-t4o years. 6as a member o$ a .resbyterian Church in :ood standin:. (1on i##umination #e$t the church and has had no connection 4ith any simi#ar or:ani?ation since. 6as a#4ays an earnest, thou:ht$u# man. B&n 17H3 [an in$ormant says] his $riends thou:ht $or a time that he 4as becomin: insane. %e 1assed throu:h a :ra"e s1iritua# crisis, the exact nature o$ 4hich is not kno4n to me. [QQ] 6hate"er it 4as, it, to a## a11earance, [1. 517] 1assed o"er, and he has been e"er since not on#y sane but exce1tiona##y inte##i:ent and ri:htminded. %e is the best read !merson scho#ar that & kno4. &n a## his home re#ations--by 4i$e, chi#dren and $riends--he is :reat#y be#o"ed. %e has a 1ositi"e certainty o$ indi"idua# immorta#ity. %e is a "ery modest man, but has a certain air or manner 4hich im1resses those 4ho meet him that he Jbein: a mere c#erkK is a richer man than his mi##ionaire em1#oyers, and that he kno4s it.B *ootnotes S51H9Q ,ouis ,ambert--that is, Ba#?ac--4as su11osed by his $riends to be insane at the time o$ i##umination [F9 138 et se>.]. Mohammed $eared be 4as becomin: insane. &n the case o$ M. C. ,.

Jin$raK the same >uestion came u1. 0his >uestion has undoubted#y 1resented itse#$ to the mind o$ a#most e"ery 1erson 4ho has ex1erienced i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 3H. 6. %. 6. B+R/ 17E3. !ntered Cosmic Consciousness 17HH, at the a:e o$ thirty-$i"e years. %ad a "ery stron: and ori:ina# mind and a 4onder$u# memory. A :ent#eman 4ho kne4 him 4rites9 B%e 4as an extraordinary con"ersationa#ist; it 4as as i$ he had absorbed the minds and 4orks o$ 'ar4in, %ux#ey and 1encer, and s1oke 4ith the authority and kno4#ed:e o$ a## three; their 4orks, thou:ht, #an:ua:e, 4ere at his ton:ueCs end; it 4as an education to be 4ith him $or a $e4 days. %e 4as a 4onder$u# "io#inist--the e>ua# o$ the best not kno4n as a star. %e heard o$ 2. B. [the 2. B. o$ this "o#ume] in 17HH, sent $or him and had a $i"e hoursC ta#k 4ith him Jhe had a ca1acity o$ takin: in a case, subLect, book, musica# com1osition, 4hat not, and retainin: 1ermanent#y a## he heard or read about itK. %e asked $or another inter"ie4, and a$ter a second ta#k o$ t4o hours said9 C/o4, Mr. B., & ha"e done. & ha"e Lust one more >uestion to ask you and on#y one. %a"e you :ot 4hat the scientists mi:ht ca## Ba /e4 .rimeB<C C& ha"e,C re1#ied B., Cand & can $urther add that you 4i## :et it, too. & donCt kno4 4hen, but you 4i## :et it.C 2. B. 4ent back to his o4n city that a$ternoon. 0he $o##o4in: a$ternoon he recei"ed a te#e:ram $rom 6. %. 6. C& ha"e :ot that .rime.C & a$ter4ards heard him describe the ex1erience. %e said9 C& 4ent into the yard to the 1um1, and Lust as & :ot there it came--a shock, a $#ood o$ #i:ht, and a#on: 4ith, or immediate#y $o##o4in:, the shock and the subLecti"e [1. 519] :#o4--#ike a :reat interna# b#a?e--came the $ee#in: o$ abso#ute harmony 4ith the 1o4er that made a## thin:s and is in a## thin:s. A## stri"in: sto11ed--there 4as nothin: to stri"e $or--& 4as at 1eace.CB Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 37. Richard 2e$$eries. B+R/ /o"ember 8th, 17E7; died Au:ust 1Eth, 177H. 0his case is :i"en as that o$ a man 4ho s1ent se"era# years in 4hat has been ca##ed abo"e the t4i#i:ht o$ Cosmic Consciousness but u1on 4hom the sun did not rise. &n this connection the man is an exceedin:#y interestin: study to a## those 4ho care about the subLect matter o$ the 1resent "o#ume, and the more so because he has 4ritten a book in 4hich he :i"es us 4hat is undoubted#y a strai:ht$or4ard and candid account o$ his s1iritua# #i$e do4n to his thirty-$i$th year [10F]. %e seems to ha"e entered ear#y into the t4i#i:ht abo"e re$erred to, and it seems 1robab#e that 2e$$eries 4ou#d ha"e entered into at #east momentary Cosmic Consciousness at about the usua# a:e had it not been that be$ore that time came, 4hen thirty-three years o#d, he 4as sei?ed 4ith a $ata# sickness 4hich

4eakened and tortured him $rom that time unti# his death, 4hich took 1#ace in his thirty-ninth year. Be this as it may, the book named re1resents the hi:hest s1iritua# a#titude attained by 2e$$eries--a s1iritua# a#titude c#ear#y abo"e that o$ mere se#$ consciousness and as c#ear#y be#o4 the menta# status o$ com1#ete Cosmic Consciousness. 0he book, o$ course, shou#d be read as a 4ho#e--and it 4i## 4e## re1ay 1erusa#--but $or the 1ur1oses o$ the 1resent "o#ume the 1assa:es $ound be#o4 must su$$ice. 0he story o$ my heart commences se"enteen years a:o [10F9 1]. & 4as not more than ei:hteen[QQ] 4hen an inner and esoteric meanin: be:an to come to me $rom a## the "isib#e uni"erse, and unde$inab#e as1irations $i##ed me [10F9 171]. [519-1]Q At ei:hteen years o$ a:e he enters into the t4i#i:ht o$ the Cosmic ense. But neither then nor a$ter4ards 1resent themse#"es any o$ the characteristic 1henomena o$ entrance into Cosmic Consciousness. [1. 530] & 4as utter#y a#one 4ith the sun and the earth. ,yin: do4n on the :rass, & s1oke in my sou# to the earth, the sun, the air, and the distant sea $ar beyond si:ht. & thou:ht o$ the earthCs $irmness--& $e#t it bear me u1; throu:h the :rassy couch there came an in$#uence as i$ & cou#d $ee# the :reat earth s1eakin: to me. & thou:ht o$ the 4anderin: air--its 1ureness, 4hich is its beauty; the air touched me and :a"e me somethin: o$ itse#$ [10F9E]. By a## these & 1rayed; & $e#t an emotion o$ the sou# beyond a## de$inition [10F9F]. & thou:ht o$ my inner existence,[QQ] that consciousness 4hich is ca##ed the sou#. 0hese--that is, myse#$--& thre4 into the ba#ance to 4ei:h the 1rayer the hea"ier. My stren:th o$ body, mind and sou#, & $#un: into it; & 1ut $orth my stren:th; & 4rest#ed and #abored and toi#ed in mi:ht o$ 1rayer. 0he 1rayer, this sou#-emotion, 4as in itse#$--not $or an obLect--it 4as a 1assion. & hid my $ace in the :rass, & 4as 4ho##y 1rostrated, & #ost myse#$ in the 4rest#e, & 4as ra1t and carried a4ay [10F9H]. %ad any she1herd accidenta##y seen me #yin: on the tur$ he 4ou#d on#y ha"e thou:ht that & 4as restin: a $e4 minutes; & made no out4ard sho4. 6ho cou#d ha"e ima:ined the 4hir#4ind o$ 1assion that 4as :oin: on 4ithin me as & rec#ined there= & 4as :reat#y exhausted 4hen & reached home [10F9 7]. %a"in: drunk dee1#y o$ the hea"en abo"e[QQ] and $e#t the most :#orious beauty o$ the day, and rememberin: the o#d, o#d sea, 4hich Jas it seemed to meK 4as but Lust yonder at the ed:e, & no4 became #ost, and absorbed into the bein: or existence o$ the uni"erse. & $e#t do4n dee1 into the earth under, and hi:h abo"e into the sky, and $arther sti## to the sun and stars. ti## $arther beyond the stars into the ho##o4 o$ s1ace, and #osin: thus my se1arateness o$ bein: came to seem #ike a 1art o$ the 4ho#e [10F97-9]. 6ith a## that time and 1o4er & 1rayed that & mi:ht ha"e in my sou# the inte##ectua# 1art o$ it--the idea, the thou:ht [10F91H]. /o4, this moment :i"es me a## the thou:ht, a## the idea, a## the sou# ex1ressed in the Cosmos around me [10F917]. Gi"es me $u##ness o$ #i$e #ike to the sea and the sun, to the earth and the air; :i"es me $u##ness o$ 1hysica# #i$e, mind, e>ua# and beyond their $u##ness; :i"es me a :reatness and 1er$ection o$ sou# hi:her than a## thin:s; :i"es me my inex1ressib#e desire 4hich s4e##s in me #ike a tide--:i"es it to me 4ith a## the $orce o$ the sea [10F9105]. & rea#i?e a sou##i$e i##imitab#e; & rea#i?e the existence o$ a Cosmos o$ thou:ht [10F9 F1]. & be#ie"e in the human $orm; #et me $ind somethin:, some method, by 4hich that $orm

[530-1]Q 2e$$eries is a#4ays #on:in:, a#4ays as1irin:, a#4ays reachin: out and stri"in:. %e intense#y $ee#s that there is somethin: in$inite#y desirab#e Lust beyond his outstretched hand, but he ne"er actua##y touches it. [530-3]Q +$ such 1assa:es as these a#t [1H39 F5] says9 B2e$$eries no4 4rites 4ithout dis:uise, as one 4ho has recei"ed a so#emn re"e#ation o$ the inner beauty o$ the uni"erse.B But note es1ecia##y his #o"e o$ externa# nature is a#4ays a #on:in:, becomin: intense but ne"er $u#$i##ed, to become the obLect. But 1erha1s the essence o$ the Cosmic ense, $rom the 1oint o$ "ie4 o$ the inte##ect, is the rea#i?ation that the subLect and obLect are one. ee su1ra the 4ords o$ !. C. and o$ the Aa:a- aneyiamhita-(1anishad a#so [1959 1H5]9 B tran:e and hard that 1aradox true & :i"e, obLects :ross and the unseen sou# are one.B But Gautama says that B4ithin him there arose the eye to 1ercei"e, the kno4#ed:e, the understandin:, the 4isdom that #i:hts the true 1ath, the #i:ht that ex1e#s darkness.B [1. 531] may achie"e the utmost beauty. &ts beauty is #ike an arro4, 4hich may be shot any distance accordin: to the stren:th o$ the bo4. o the idea ex1ressed in the human sha1e is ca1ab#e o$ inde$inite ex1ansion and e#e"ation o$ beauty. +$ the mind, the inner consciousness, the sou#, my 1rayer desired that & mi:ht disco"er a mode o$ #i$e $or it, so that it mi:ht not on#y concei"e o$ such a #i$e, but actua##y enLoy it on the earth. & 4ished to search out a ne4 and hi:her set o$ ideas on 4hich the mind shou#d 4ork. 0he simi#e o$ a ne4 book o$ the sou# is the nearest to con"ey the meanin:--a book dra4n $rom the 1resent and $uture, not the 1ast. &nstead o$ a set o$ ideas based on tradition, #et me :i"e the mind a ne4 thou:ht dra4n strai:ht $rom the 4ondrous 1resent, direct this "ery hour [10F9 50]. Reco:ni?in: my o4n inner consciousness,[QQ] the 1syche, so c#ear#y, death did not seem to me to a$$ect the 1ersona#ity. &n disso#ution there 4as no brid:e#ess chasm, no un$athomab#e :u#$ o$ se1aration; the s1irit did not immediate#y become inaccessib#e, #ea1in: at a bound to an immeasurab#e distance [10F95E]. 0o me e"erythin: is su1ernatura# [10F9 E3]. &t is im1ossib#e to 4rest the mind do4n to the same #a4s that ru#e 1ieces o$ timber [10F9E3]. 6hen & consider that & d4e## this moment in the eterna# /o4[QQ] that has e"er been and 4i## be, that & am in the midst o$ immorta# thin:s this moment, that there 1robab#y are sou#s as in$inite#y su1erior to mine as mine to a 1iece o$ timber--4hat, then, is a Bmirac#eB [10F9EE]< & $ee# on the mar:in o$ a #i$e unkno4n,[QQ] "ery near, a#most touchin: it--on the "er:e o$ 1o4ers 4hich, i$ & cou#d :ras1, 4ou#d :i"e me an immense breadth o$ existence [10F9 EF]. ometimes a "ery ecstasy o$ ex>uisite enLoyment o$ the entire uni"erse $i##ed me [10F9173]. & 4ant more ideas o$ sou#-#i$e. & am certain that there are more yet to be $ound. A :reat #i$e--an entire ci"i#i?ation--#ies Lust outside the 1a#e o$ common thou:ht [10F9E7]. 0here is an !ntity, a ou#-!ntity, as yet unreco:ni?ed [10F9 E7].[QQ] Man has a sou#, as yet it seems to me #yin: in abeyance, by the aid o$ 4hich he may yet disco"er thin:s no4 deemed su1ernatura# [10F9 1EE]. & be#ie"e, 4ith a## my heart,[QQ] in the body and the $#esh, and be#ie"e that it [531-1]Q %e has the $ee#in: o$ continuous #i$e--it does not seem that he can die. &$ he had attained to Cosmic Consciousness he 4ou#d ha"e entered into eterna# #i$e, and there 4ou#d be no BseemsB

about it. [531-3]Q B6hy, 4ho makes much o$ a mirac#e< 0o me e"ery hour o$ the #i:ht and dark is a mirac#e, e"ery cubic inch o$ s1ace is a mirac#eB [1959 501], etc. [531-5]Q %e $ee#s that he has not rea#i?ed--that there is somethin: Lust out o$ reach; his contentment is ne"er com1#ete or on#y so by $#ashes. +n the other hand, those 4ho ha"e $u##y entered Cosmic Consciousness--u1on 4hom the sun has risen--4ho ha"e achie"ed /ir"ana--the kin:dom o$ hea"en--are at rest and ha11y. B& am satis$ied,B says 6hitman, B& exist as & am. 0hat is enou:h.B B& kno4 & am so#id and sound.B B& kno4 & am death#ess;B and a## the $u##y i##umined $rom Gautama do4n to !. C., both inc#usi"e, dec#are the same com1#ete $u#$i##ment o$ desire. [531-E]Q -es, the Cosmic ense 4hich 2e$$eries $e#t but did not enter u1on. [531-F]Q B& be#ie"e in the $#esh and the a11etites. eein:, hearin:, $ee#in:, are mirac#es, and [1. 533] each 1art and ta: o$ me is a mirac#e. 'i"ine am & inside and out=B [1. 533] shou#d be increased and made more beauti$u# by e"ery means [10F9 11E]; that the or:ans o$ the body may be stron:er in their action, 1er$ect, and #astin:; that the exterior $#esh may yet be more beauti$u#; that the sha1e may be $iner, and the motions more :race$u# [10F9 39]. & be#ie"e a## manner o$ asceticism to be the "i#est b#as1hemy--b#as1hemy to4ards the 4ho#e o$ the human race. & be#ie"e in the $#esh and the body, 4hich is 4orthy o$ 4orshi1 [10F911E]. %o4 can & ade>uate#y ex1ress my contem1t $or the assertion[QQ] that a## thin:s occur $or the best, $or a 4ise and bene$icent end, and are ordered by a human inte##i:ence= &t is the most utter $a#sehood and a crime a:ainst the human race [10F9 15E]. /othin: is e"o#"ed. 0here is no e"o#ution any more than there is any desi:n in nature. By standin: $ace to $ace 4ith nature, and not $rom books, & ha"e con"inced myse#$ that there is no desi:n and no e"o#ution. 6hat there is, 4hat 4as the cause, ho4 and 4hy, is not yet kno4n; certain#y it 4as neither o$ these [10F9 138]. 0here is nothin: human in any #i"in: anima#. A## nature, the uni"erse as $ar as 4e can see, is anti- or u#tra-human, outside, and has no concern 4ith man [10F9 83]. 0here bein: nothin: human in nature in the uni"erse, and a## thin:s bein: u#tra-human and 4ithout desi:n, sha1e, or 1ur1ose, & conc#ude that no deity has anythin: to do 4ith nature [10F9 85]. /ext, in human a$$airs, in the re#ations o$ man 4ith man, in the conduct o$ #i$e, in the e"ents that occur, in human a$$airs :enera##y, e"erythin: ha11ens by chance [10F98E]. But as e"erythin: in human a$$airs ob"ious#y ha11ens by chance, it is c#ear that no deity is res1onsib#e [10F988]. & ha"e been ob#i:ed to 4rite these thin:s[QQ] by an irresistib#e im1u#se 4hich has 4orked in me since ear#y youth. 0hey ha"e not been 4ritten $or the sake o$ ar:ument, sti## #ess $or any thou:ht o$ 1ro$it; rather, indeed, the re"erse. 0hey ha"e been $orced $rom me by earnestness o$ heart, and they ex1ress my most serious con"ictions [10F9 171]. +ne o$ the :reatest di$$icu#ties & ha"e encountered is the #ack o$ 4ords to ex1ress ideas [10F917E]. [533-1]Q &n these 1assa:es is 1ositi"e e"idence that 2e$$eries ne"er rea##y attained to the Cosmic ense--that is, he ne"er became conscious o$ the Cosmic order--the "ision o$ the Beterna# 4hee#sB o$ the Bchain o$ causationB 4as not :ranted him. [533-3]Q o B#ake said o$ B2erusa#emB9 B& ha"e 4ritten this 1oem $rom immediate dictation, t4e#"e or sometimes t4enty or thirty #ines at a time, 4ithout 1remeditation and e"en a:ainst my 4i##.B 0his

$ee#in: o$ externa# or interna# domination by somethin: or somebody is common i$ not uni"ersa# 4ith men ha"in: the Cosmic ense. !"en as in the case o$ those 4ho ha"e entered the ho#y o$ ho#ies, so 2e$$eries, thou:h the re"e#ation to him 4as $ar $rom com1#ete, sa4 more than he $ound it easy to ex1ress in our #an:ua:e o$ the se#$ conscious mind. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 535]

C%A.0!R 39. Case o$ C. M. C. in %er +4n 6ords. &0 is im1ortant to c#ear#y rea#i?e that in 4ritin: the $o##o4in: 1a:es C. M. C. Jand the same may be tru#y said o$ e"ery 1erson 4hose e"idence is inc#uded in this "o#umeK had no 1rior or contem1orary case be$ore her mind u1on 4hich, i$ she 4ere ca1ab#e o$ so doin:, she cou#d ha"e mode#ed her narrati"e. 0his #atter is, beyond a## >uestion, a $aith$u# account Jas sim1#e and strai:ht$or4ard as she cou#d make itK o$ her actua# 1sycho#o:ica# ex1erience as she #i"ed throu:h it. & 4as born in the year 17EE. & ha"e been to#d that as a chi#d & ne"er seemed youn:--that is, that a#on: 4ith my youth there 4as an air o$ thou:ht$u#ness that be#on:s to more ad"anced years.[QQ] & cannot remember a time 4hen & did not think and 4onder about God. 0he beauty and sub#imity o$ nature ha"e a#4ays, $rom ear#y chi#dhood, im1ressed me dee1#y. 6ent to church and unday schoo#, #istened attenti"e#y to the 1rayers and sermons--thou:ht o"er the #atter more than 4as 1robab#y su11osed. 0he sermons 4ere o#d-time .resbyterian--the day o$ Lud:ment, the sinnerCs #ost condition, the un1ardonab#e sin, and a## those thin:s so dread$u# to a serious, ima:inati"e chi#d. 0he o#der & :re4 and the more & thou:ht the more 1u??#ed and be4i#dered & became. +"er the su$$erin:s o$ 2esus & 4e1t bitter tears, :rie"in: that my sins shou#d ha"e nai#ed him to the cross. %o4 he cou#d be God & cou#d not understand, yet ne"er doubted but that it must be true. & studied the Bib#e and catechism Mk and es1ecia##y the BCon$ession o$ *aith,B not on#y because it 4as a duty but because & $e#t as i$ & must $ind out the truth about thin:s. %o4 terrib#y & $e#t 4hen & #earned that 4ithout the :os1e# the heathen cou#d not be sa"ed. 0he crue#ty and inLustice o$ it made me a#most hate God $or makin: the 4or#d so. & Loined the church, ho4e"er, thinkin: that it mi:ht brin: me 1eace and rest; but a#thou:h $ee#in: more sa$e & 4as Lust as $ar as e"er $rom bein: satis$ied. 6hi#e sti## >uite a :ir# 4e be:an takin: some rather #ibera# church 1a1ers 4hich & read and 4hich 4ere to a certain extent a com$ort to me, since they sho4ed me that the narro4 doctrines in 4hich & had been brou:ht u1 4ere not the 4ho#e o$ Christianity. At this time B.aradise ,ost,B .o##ockCs BCourse o$ 0imeB and B.i#:rimCs .ro:ressB 4ere $a"orite books. 0he BCourse o$ 0ime,B ho4e"er, #e$t me de1ressed $or many 4eeks. 0he "astness and :randeur o$ the God 4hich & $e#t in nature & cou#d ne"er reconci#e 4ith the God in the Bib#e, try as & 4ou#d, and o$ course & $e#t myse#$ a 4icked ske1tic in conse>uence. [535-1]Q C. M. C. seems to ha"e had the menta# constitution Jas $ar as the e"idence :oesK o$ 1ersons 4ho, 4hen the 1ro1er a:e arri"es, reach Cosmic Consciousness. [1. 53E] [1ara:ra1h continues] o it 4ent on and thou:h to a## a11earance & 4as ha11y and $u## o$ #i$e #ike other :ir#s, there 4as a#4ays that undercurrent--a "ein o$ sadness dee1 do4n, out o$ si:ht. +$ten as &

ha"e 4a#ked out under the stars, #ookin: u1 into those si#ent de1ths 4ith uns1eakab#e #on:in: $or some ans4er to the 4ord#ess >uestions 4ithin me, & ha"e dro11ed do4n u1on the :round in a 1er$ect a:ony o$ as1iration. But i$ the stars kne4 the secret & sou:ht they :a"e no si:n. My ex1erience 4as no doubt ordinary--#ar:e#y that o$ the a"era:e :ir# #i"in: the a"era:e common1#ace #i$e--4ith as1irations and idea#s to a## a11earance beyond any ho1e o$ $u#$i##ment. At t4enty-t4o & 4as married. 0en years #ater a chan:e o$ 1#ace broke u1 the o#d routine o$ my #i$e, :i"in: me ne4 associates and ne4 interests. & 4as thro4n into re#ation 4ith 1eo1#e o$ more #ibera# tendencies, and soon be:an readin: the books and ma:a?ines JB.o1u#ar cience Month#y,B etc.K 4hich & $ound in the hands o$ my ne4 ac>uaintances. 0ynda##Cs BBe#$ast Address,B one o$ the books in >uestion, 4as the $irst rea##y thou:ht$u# book J$rom the 1oint o$ "ie4 o$ modern scienceK & had e"er read, and it 4as a re"e#ation to me. *rom that time, 4ithout my :oin: "ery dee1#y into the subLect, a :enera# idea o$ e"o#ution 4as :ained, and :radua##y the o#d conce1tions :a"e 1#ace to more rationa# ones, and more in accordance 4ith my o4n $ee#in:s. 0he >uestions o$ desi:n or 1ur1ose in nature, o$ indi"idua# immorta#ity, etc., 4ere #e$t $or scienti$ic research to disco"er, i$ to be disco"ered at a##. My attitude 4as that o$ an a:nostic. 0here & rested, not a#to:ether content, it is true.[QQ] omethin: in #i$e had been missed 4hich it seemed ou:ht to be there; de1ths in my o4n nature 4hich had ne"er been sounded; hei:hts & cou#d see, 4hich had not been reached. 0he chasm bet4een 4hat & 4as and 4hat & needed to be 4as dee1 and 4ide, but as this same incom1#eteness 4as ob"ious in the #i"es o$ others, it 4as acce1ted as my share in the common #ot. But no4 into this #i$e, 1ast its meridian and a11arent#y $ixed $or :ood or i##, 4as to come a ne4 e#ement, 4hich shou#d trans$orm me, my #i$e and the 4or#d to me. 0he sou#, the dee1er se#$, 4as to a4ake, and demand its o4n= An irresistib#e $orce 4as to be aroused 4hich shou#d, 4ith mi:hty throes, rend the "ei# behind 4hich nature hides her secrets. An i##ness, combinin: extreme bodi#y 1rostration 4ith e>ua##y extreme menta# and emotiona# disturbance, re"ea#ed to me the de1ths in my o4n nature. A$ter some months my stren:th 4as restored and my menta# condition to some extent im1ro"ed, but the dee1 unrest remained. 6ith the 1o4er to su$$er came the 1o4er o$ sym1athy 4ith a## su$$erin:. 6hat & had hitherto kno4n or rea#i?ed o$ #i$e 4as as the 1rick o$ a 1in to the thrust o$ a da::er. & had been #i"in: on the sur$ace; no4 & 4as :oin: do4n into the de1ths, and as & 4ent dee1er and dee1er the barriers [53E-1]Q A## readers o$ this book 4i## ha"e noticed the a11arent incom1atibi#ity bet4een the soca##ed re#i:ions--in other 4ords, the churches--and Cosmic Consciousness. 0he man 4ho enters or is to enter the #atter either ne"er be#on:ed to a church, as 6a#t 6hitman, or #ea"es the church be$ore i##umination, as C. M. C. did, or immediate#y u1on i##umination. A#most the on#y exce1tion to this ru#e 4as 2ohn -e1es--an exce1tion to be ex1#ained by the :reat breadth o$ the Catho#ic Church, 4hich a##o4ed him to inter1ret his ex1erience in terms o$ the current re#i:ion. Churches are ine"itab#e and doubt#ess indis1ensab#e on the 1#ane o$ se#$ consciousness, but are 1robab#y Jin any sha1eK im1ossib#e on the Cosmic Conscious 1#ane. [1. 53F] 4hich had se1arated me $rom my $e##o4 men 4ere broken do4n, the sense o$ kinshi1 4ith e"ery #i"in: creature had dee1ened, so that & 4as o11ressed 4ith a doub#e burden. 6as & ne"er to kno4 rest or 1eace a:ain< &t seemed not. ,i$e had many b#essin:s--home, husband, chi#dren, $riends--yet it 4as 4ith dismay that & thou:ht o$ the comin: years ti## death shou#d set me $ree. 6a#t 6hitman, in B,ea"es o$ Grass,B had 1ortrayed 4ith 4onder$u# 1o4er and sub#imity this 1hase o$ menta# and s1iritua# de"e#o1ment, as those 4ho #ook dee1#y into their o4n natures must see. &n those 4onder$u# 1oems nature herse#$ utters her "oice, 1ourin: out the e#ementa# 1ain and 1assion in #i"in:, burnin: 4ords as #a"a is 1oured in torrents $rom the crater o$ a "o#cano--not his "oice a#one, but that o$ the sou# o$ humanity im1risoned, stru::#in: to break the bonds 4hich enc#ose and ho#d it

in. %o4 s4eet to #ean u1on that :reat sou#= to $ee# that tender human sym1athy= and seein: 4hat hei:hts he had reached, and kno4in: the road he had tra"e#ed, 4hat coura:e= .assin: o"er the inter"a# bet4een this time and e1tember, 1795, as unim1ortant, exce1t $or the constant stru::#e 4ithin me, & 1roceed to describe, as 4e## as may be, the su1reme e"ent o$ my #i$e, 4hich undoubted#y is re#ated to a## e#se, and is the outcome o$ those years o$ 1assionate search. & had come to see that my need 4as :reater e"en than & had thou:ht. 0he 1ain and tension dee1 in the core and centre o$ my bein: 4as so :reat that & $e#t as mi:ht some creature 4hich had out:ro4n its she##, and yet cou#d not esca1e. 6hat it 4as & kne4 not, exce1t that it 4as a :reat yearnin:--$or $reedom, $or #ar:er #i$e--$or dee1er #o"e. 0here seemed to be no res1onse in nature to that in$inite need. 0he :reat tide s4e1t on uncarin:, 1iti#ess, and stren:th :one, e"ery resource exhausted, nothin: remained but submission. o & said9 0here must be a reason $or it, a 1ur1ose in it, e"en i$ & cannot :ras1 it. 0he .o4er in 4hose hands & am may do 4ith me as it 4i##= &t 4as se"era# days a$ter this reso#"e be$ore the 1oint o$ com1#ete surrender 4as reached. Meantime, 4ith e"ery interna# sense, & searched $or that 1rinci1#e, 4hate"er it 4as, 4hich 4ou#d ho#d me 4hen & #et :o. At #ast, subdued, 4ith a curious, :ro4in: stren:th in my 4eakness, & #et :o o$ myse#$= [QQ] &n a short time, to my sur1rise, & be:an to $ee# a sense o$ 1hysica# com$ort, o$ rest, as i$ some strain or tension 4as remo"ed. /e"er be$ore had & ex1erienced such a $ee#in: o$ 1er$ect hea#th. & 4ondered at it. And ho4 bri:ht and beauti$u# the day= & #ooked out at the sky, the hi##s and the ri"er, ama?ed that & had ne"er be$ore rea#i?ed ho4 di"ine#y beauti$u# the 4or#d 4as= 0he sense o$ #i:htness and ex1ansion ke1t increasin:, the 4rink#es smoothed out o$ e"erythin:, there 4as nothin: in a## the 4or#d that [53F-1]Q & #et :o= Car1enter te##s us [F89 188 et se>.] that the Bsu11ression o$ thou:htB and the Be$$acement o$ 1roLects and 1ur1osesB are the chie$ thin:s insisted u1on by the &ndian ex1erts or yo:is in the attainment o$ the iddhi or miracu#ous 1o4ers Jmeanin: i##umination--/ir"anaK. 0he same doctrine has e"ident#y been tau:ht in &ndia $or a:es. &n the Bha:a"ad Gita it is #aid do4n [1FE9 87] that the B4orkin: o$ the mind and sensesB must be restrained--that, in $act, an abso#ute menta# "acancy or b#ank is the condition in 4hich to recei"e i##umination. 0his seems to be the basis o$ the teachin: o$ 2esus, that 4e sha## not a##o4 ourse#"es to be 1reoccu1ied 4ith care tor money, $ood, c#othin:, househo#d needs [1E9 89 3F-189 109 E3]. But one thin: is need$u#, [1. 538] he says9 /ir"ana, the kin:dom o$ God. And 4orryin: about these 4or#d#y matters on#y tends to kee1 us $rom that, 4hi#e i$ 4e attain to the 4or#d#y thin:s 4hich 4e seek nothin: is :ained, $or they are "a#ue#ess. o Ba#?ac says9 0he se#$ conscious #i$e Bis the :#ory and scour:e o$ the 4or#d; :#orious, it creates societies; bane$u#, it exem1ts man $rom enterin: the 1ath o$ s1ecia#ism, 4hich #eads to the &n$inite.B o 6hitman9 B6hat do you seek<B he says. B'o you think it is #o"e<B CC-es,B he continues, B#o"e is :reat, but,B he says Jre$errin: to the Cosmic enseK, Bthere is somethin: e#se "ery :reat9 it makes the 4ho#e coincide; it, ma:ni$icent, beyond materia#s, 4ith continuous hands, s4ee1s and 1ro"ides $or a##.B &$ you ha"e that you 4ant nothin: e#se. [1. 538] seemed out o$ 1#ace. At dinner & remarked9 B%o4 stran:e#y ha11y & am to-day=B &$ & had rea#i?ed then, as & did a$ter4ards, 4hat a :reat thin: 4as ha11enin: to me, & shou#d doubt#ess ha"e dro11ed my 4ork and :i"en myse#$ u1 to the contem1#ation o$ it, but it seemed so sim1#e and natura# J4ith a## the 4onder o$ itK that & and my a$$airs 4ent on as usua#. 0he #i:ht and co#or :#o4ed, the atmos1here seemed to >ui"er and "ibrate around and 4ithin me. .er$ect rest and 1eace and Loy 4ere e"ery4here, and, more stran:e than a##, there came to me a sense as o$ some serene, ma:netic 1resence :rand and a## 1er"adin:. 0he #i$e and Loy 4ithin me 4ere becomin: so intense that by e"enin: & became rest#ess and 4andered about the rooms, scarce#y kno4in: 4hat to do 4ith myse#$.

Retirin: ear#y that & mi:ht be a#one, soon a## obLecti"e 1henomena 4ere shut out. & 4as seein: and com1rehendin: the sub#ime meanin: o$ thin:s, the reasons $or a## that had be$ore been hidden and dark. 0he :reat truth that #i$e is a s1iritua# e"o#ution, that this #i$e is but a 1assin: 1hase in the sou#Cs 1ro:ression, burst u1on my astonished "ision 4ith o"er4he#min: :randeur. +h, & thou:ht, i$ this is 4hat it means, i$ this is the outcome, then 1ain is sub#ime= 6e#come centuries, eons, o$ su$$erin: i$ it brin:s us to this= And sti## the s1#endor increased. .resent#y 4hat seemed to be a s4i$t, oncomin: tida# 4a"e o$ s1#endor and :#ory ine$$ab#e came do4n u1on me, and & $e#t myse#$ bein: en"e#o1ed, s4a##o4ed u1. & $e#t myse#$ :oin:, #osin: myse#$.[QQ] 0hen & 4as terri$ied, but 4ith a s4eet terror. & 4as #osin: my consciousness, my identity, but 4as 1o4er#ess to ho#d myse#$. /o4 came a 1eriod o$ ra1ture, so intense that the uni"erse stood sti##, as i$ ama?ed at the unutterab#e maLesty o$ the s1ectac#e= +n#y one in a## the in$inite uni"erse= 0he A##-#o"in:, the .er$ect +ne= 0he .er$ect 6isdom, truth, #o"e and 1urity= And 4ith the ra1ture came the insi:ht. &n that same 4onder$u# moment o$ 4hat mi:ht be ca##ed su1erna# b#iss, came i##umination. & sa4 4ith intense in4ard "ision the atoms or mo#ecu#es, o$ 4hich seemin:#y the uni"erse is com1osed--& kno4 not 4hether materia# or s1iritua#--rearran:in: themse#"es, as the cosmos Jin its continuous, e"er#astin: #i$eK 1asses $rom order to order.[QQ] 6hat Loy 4hen & sa4 there 4as no break in the chain--not a #ink #e$t out--e"erythin: in its 1#ace and time. 6or#ds, systems, a## b#ended in one harmonious 4ho#e. (ni"ersa# [538-1]Q 0he $ear that has been noted a do?en times in this "o#ume9 [538-3]Q +rder to order9 0his is the cosmic "ision--the Brahmic 1#endor--the sense or consciousness o$ the cosmos, 4hich #ies Ja11arent#yK at the root o$ this 4ho#e business, Lust as the sense or consciousness o$ se#$ is the centra# $act in humanity as 4e see it to-day about us. &t is the BChain o$ CausationB o$ Gautama, the Beterna# 4hee#sB o$ 'ante, the Bmeasured and 1er$ect motionB o$ the B1rocession o$ the uni"erseB [1959 7F] o$ 6hitman. [1. 53H] #i$e, synonymous 4ith uni"ersa# #o"e= %o4 #on: that 1eriod o$ intense ra1ture[QQ] #asted & do not kno4--it seemed an eternity--it mi:ht ha"e been but a $e4 moments. 0hen came re#axation, the ha11y tears, the murmured, ra1turous ex1ression. & 4as sa$e; & 4as on the :reat hi:h4ay, the u14ard road 4hich humanity had trod 4ith b#eedin: $eet, but 4ith death#ess ho1e in the heart and son:s o$ #o"e and trust on the #i1s. & understood, no4, the o#d eterna# truths, yet $resh and ne4 and s4eet as the da4n. %o4 #on: the "ision #asted & cannot te##. &n the mornin: & a4oke 4ith a s#i:ht headache, but 4ith the s1iritua# sense so stron: that 4hat 4e ca## the actua#, materia# thin:s surroundin: me seemed shado4y and unrea#. My 1oint o$ "ie4 4as entire#y chan:ed. +#d thin:s had 1assed a4ay and a## had become ne4. 0he idea# had become rea#, the o#d rea# had #ost its $ormer rea#ity and had become shado4y. 0his shado4y unrea#ity o$ externa# thin:s did not #ast many days. !"ery #on:in: o$ the heart 4as satis$ied,[QQ] e"ery >uestion ans4ered, the B1ent-u1, achin: ri"ersB had reached the ocean--& #o"ed in$inite#y and 4as in$inite#y #o"ed= 0he uni"ersa# tide $#o4ed in u1on me in 4a"es o$ Loy and :#adness, 1ourin: do4n o"er me as in torrents o$ $ra:rant ba#m. 0his describes an actua# sensation.[QQ] 0he in$inite #o"e and tenderness seemed to rea##y stream do4n o"er me #ike ho#y oi# hea#in: a## my hurts and bruises. %o4 $oo#ish, ho4 chi#dish, no4 seemed 1etu#ance and discontent in 1resence o$ that serene maLesty= & had #earned the :rand #esson, that su$$erin: is the 1rice 4hich must be 1aid $or a## that is 4orth ha"in:; that in some mysterious 4ay 4e are re$ined and sensiti?ed, doubt#ess #ar:e#y by it, so that 4e are made susce1tib#e to natureCs hi:her and $iner in$#uences--this, i$ true o$ one, is true o$ a##. And $ee#in: and kno4in: this,

& do not no4 ra"e as once & did, but am Bsi#entB Bas & sit and #ook out [53H-1]Q BAt other times,B says 2ohn -e1es, Bthe di"ine #i:ht strikes the sou# 4ith such $orce that the darkness is un$e#t and the #i:ht unheeded; the sou# seems unconscious o$ a## it kno4s and is there$ore #ost, as it 4ere, in $or:et$u#ness, kno4in: not 4here it is nor 4hat ha11ened to it, una4are o$ the #a1se o$ timeB [3059 13H]. [53H-3]Q !"ery #on:in: o$ the heart 4as satis$ied9 0he abo#ition or extinction o$ the 1assions and desires be#on:in: to the se#$ conscious #i$e Jhence the name /ir"anaK is one o$ the characteristic $eatures Jas 4e ha"e seen many times a#readyK o$ the kin:dom o$ hea"en--the Cosmic ense. 0his 1oint is noted in e"ery :enuine case, but is no4here better ex1ressed than in the $o##o4in: 4ords9 B2esus said unto her, &$ thou kno4est the :i$t o$ God, and 4ho it is that saith unto thee, Gi"e me to drink9 thou 4ou#dest ha"e asked o$ him and he 4ou#d ha"e :i"en thee #i"in: 4ater. 0he 4oman saith unto him, ir, thou hast nothin: to dra4 4ith, and the 4e## is dee19 $rom 4hence hast thou that #i"in: 4ater< 2esus ans4ered and said unto her, !"ery one that drinketh o$ this 4ater [that is, 4hoe"er seeks to >uench, by satis$yin: them, the a11etites, 1assions and desires o$ the se#$ conscious #i$e] sha## thirst a:ain [$or these cannot be satis$ied and >uieted by :rati$ication]9 but 4hosoe"er drinketh o$ the 4ater [the kin:dom o$ hea"en--the Cosmic ense] that & sha## :i"e him sha## ne"er thirst; but the 4ater that & sha## :i"e him sha## become in him a 4e## o$ 4ater s1rin:in: u1 unto eterna# #i$eB [1H9 E9 10.1E]. [53H-5]Q +ur #i:ht a$$#iction J4hich is $or the momentK 4orketh $or us more and more exceedin:#y an eterna# 4ei:ht o$ :#ory [319 E9 1H]. [1. 537] u1on a## the sorro4 o$ the 4or#dB--Bu1on a## the meanness and a:ony 4ithout end.B 0hat s4eet eterna# smi#e on natureCs $ace=[QQ] 0here is nothin: in the uni"erse to com1are 4ith it--such Loyous re1ose and s4eet unconcern--sayin: to us, 4ith tenderest #o"e9 A## is 4e##, a#4ays has been and 4i## a#4ays be. 0he BsubLecti"e #i:htB Jit seems to meK is ma:netic or e#ectric--some $orce is #iberated in the brain and ner"ous system--some ex1#osion takes 1#ace--the $ire that burned in the breast is no4 a mountin: $#ame. +n se"era# occasions, 4eeks a$ter the i##umination described, & distinct#y $e#t e#ectric s1arks shoot $rom my eyes. &n my ex1erience the BsubLecti"e #i:htB 4as not somethin: seen--a sensation as distinct $rom an emotion--it 4as emotion itse#$--ecstasy. &t 4as the :#adness and ra1ture o$ #o"e, so intensi$ied that it became an ocean o$ #i"in:, 1a#1itatin: #i:ht, the bri:htness o$ 4hich outshone[QQ] the bri:htness o$ the sun. &ts :#o4, 4armth and tenderness $i##in: the uni"erse. 0hat in$inite ocean 4as the eterna# #o"e, the sou# o$ nature and a## one end#ess smi#e= 6hat astonished me beyond a## e#se 4as, as the months 4ent on J$rom that e1temberK, a dee1enin: sense o$ a %o#y .resence. 0here 4as a hush on e"erythin:, as i$ nature 4ere ho#din: her breath in adoration. 0here 4ere times 4hen the $ee#in: came o"er me 4ith such $orce as to become o11ressi"e, a#most 1ain$u#. &t 4ou#d not ha"e sur1rised me i$ the "ery rocks and hi##s had burst $orth in one :reat anthem o$ 1raise. At times & $e#t as i$ they must, to re#ie"e my $ee#in:s. B0he rent "ei#,B Bthe ho#y o$ ho#ies,B Bthe cherubim 4ith $o#ded 4in:s,B Btabernac#esB and Btem1#esB--& sa4 that they 4ere symbo#s--the attem1ts o$ man to :i"e ex1ression to an in4ard ex1erience. /ature touched me too c#ose#y; & sometimes $e#t o11ressed by it, such extreme exa#tation exhausted me, and & 4as :#ad 4hen & cou#d ha"e a common day. & #ooked $or4ard 4ith some4hat o$ dread to the summer, and 4hen it came its #i:ht and its 1ro$usion o$ co#or, a#thou:h de#i:ht$u#, 4ere a#most more than & cou#d bear. 6e think 4e see, but 4e are rea##y b#ind--i$ 4e cou#d see=

+ne day, $or a moment, my eyes 4ere o1ened. &t 4as in the mornin:, in the ear#y summer o$ 179E, & 4ent out in ha11y, tran>ui# mood, to #ook at the $#o4ers,[QQ] 1uttin: my $ace do4n into the s4eet 1eas, enLoyin: their $ra:rance, obser"in: ho4 "i"id and distinct 4ere their $orm and co#or. 0he 1#easure & $e#t dee1ened into ra1ture; & 4as thri##ed throu:h and throu:h, and 4as Lust be:innin: to 4onder at it, 4hen [537-1]Q B0hat 4hich & 4as seein:,B says 'ante, under the same circumstances, Bseemed to me a smi#e o$ the uni"erse. + Loy= + ine$$ab#e :#adness=B [537-3]Q +utshone the bri:htness o$ the sun9 BAbo"e the bri:htness o$ the sun,B says .au#. Mohammed sa4 Ba $#ood o$ #i:ht o$ such into#erab#e s1#endor that he s4ooned a4ay.B -e1es 4as $or some days 1artia##y b#inded by it. &n 'anteCs ex1erience, B+n a sudden, day seemed to be added to day, as i$ %e 4ho is ab#e had adorned the hea"en 4ith another sun;B and 6hitman 4as da??#ed by BAnother sun ine$$ab#e, and a## the orbs & kne4, and bri:hter, unkno4n orbs.B [537-5]Q A 1ara##e# ex1erience is re#ated o$ Behman. %e sat do4n in a :reen $ie#d, Band, "ie4in: the herbs and :rass, he sa4 into their essences, uses and 1ro1ertiesB [E09 15]. [1. 539] dee1 4ithin me a "ei#, or curtain, sudden#y 1arted, and & became a4are that the $#o4ers 4ere a#i"e and conscious= 0hey 4ere in commotion= And & kne4 they 4ere emittin: e#ectric s1arks= 6hat a re"e#ation it 4as= 0he $ee#in: that came to me 4ith the "ision is indescribab#e--& turned and 4ent into the house, $i##ed 4ith uns1eakab#e a4e. 0here 4as and is sti##, thou:h not so noticeab#e as ear#ier, a "ery decided and 1ecu#iar $ee#in: across the bro4 abo"e the eyes, as o$ tension :one, a $ee#in: o$ more room. 0hat is the 1hysica# sensation. 0he menta# is a sense o$ maLesty, o$ serenity, 4hich is more noticeab#e 4hen out o$ doors.[QQ] Another "ery decided and 1ecu#iar e$$ect $o##o4ed the 1henomena abo"e described--that o$ bein: centred, or o$ bein: a centre. &t 4as as i$ surroundin: and touchin: me c#ose#y on a## sides 4ere the so$test, do4niest 1i##o4s. ,ean in 4hat direction & mi:ht there they 4ere. A 1i##o4 or 1i##o4s 4hich $itted e"ery tired s1ot, so that thou:h & 4as distinct#y conscious o$ that #i:htest touch there. 4as not the #east resistance or obstruction to mo"ement, and yet the su11ort 4as as 1ermanent and so#id as the uni"erse. &t 4as Bthe e"er#astin: arms.B & 4as anchored at #ast= But to 4hat< 0o somethin: outside myse#$< 0he consciousness o$ com1#eteness and 1ermanence in myse#$ is one 4ith that o$ the com1#eteness and 1ermanence o$ nature.[QQ] 0his $ee#in: is >uite distinct $rom any that & had be$ore i##umination and has s1run: $rom that. & o$ten 1onder on it and 4onder 4hat has ha11ened--4hat chan:e can ha"e taken 1#ace in me to so 1oise and indi"idua#i?e me. My $ee#in: is as i$ & 4ere as distinct and se1arate $rom a## other bein:s and thin:s as is the moon in s1ace and at the same time indisso#ub#y one 4ith a## nature. +ut o$ this ex1erience 4as born an un$a#terin: trust. 'ee1 in the sou#, be#o4 1ain, be#o4 a## the distraction o$ #i$e, is a si#ence "ast and :rand--an in$inite ocean o$ ca#m, 4hich nothin: can disturb; /atureCs o4n exceedin: 1eace, 4hich B1asses understandin:.B 0hat 4hich 4e seek 4ith 1assionate #on:in:, here and there, u14ard and out4ard, 4e $ind at #ast 4ithin ourse#"es. 0he kin:dom 4ithin= 0he ind4e##in: God= are 4ords 4hose sub#ime meanin: 4e ne"er sha## $athom. [539-1]Q 6hen out o$ doors9 o Car1enter [F8] te##s us that in transcribin: the thou:hts and

emotions o$ the Cosmic ense he $ound it Bnecessary to 4rite in the o1en air,B $or he says9 B6hat & sou:ht to con"ey re$used itse#$ $rom me 4ithin doors.B o a#so the Cosmic ense, s1eakin: throu:h 6hitman, says [1959 HF]9 B& 4i## ne"er trans#ate myse#$ at a## on#y to him or to her 4ho 1ri"ate#y stays 4ith me in the o1en air.B [539-3]Q 0he sense o$ immorta#ity, eterna# #i$e, 4hich be#on:s to Cosmic Consciousness. 0he subLoined note 4as sent the editor by a youn:er sister o$ C. M. C. in re1#y to in>uiry made by him as to 4hether or not any chan:e in the a11earance o$ C. M. C. had been noticed at the time o$ or subse>uent to her ex1eriences :i"en abo"e. 0he note is dated *ebruary 3d, 179F, and is, 4ord $or 4ord, as $o##o4s9 [1. 550] &t 4as in 'ecember, three months a$ter, that & sa4 my sister $or the $irst time a$ter the ex1erience described, and her chan:ed a11earance made such a dee1 im1ression on me that & sha## ne"er $or:et it. %er #ooks and manner 4ere so chan:ed that she scarce#y seemed the same 1erson. 0here 4as a c#ear, bri:ht, 1eace$u# #i:ht in her eyes, #i:htin: her 4ho#e $ace, and she 4as so ha11y and contented--so satis$ied 4ith thin:s as they 4ere. &t seemed as thou:h some hea"y 4ei:ht had been #i$ted and she 4as $ree. As she ta#ked to me & $e#t that she 4as #i"in: in a ne4 4or#d o$ thou:ht and $ee#in: unkno4n to me. incere#y, .. M. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 50. 0he Case o$ M. C. ,. in %is +4n 6ords. B+R/ about 2anuary, 17F5. &t is a di$$icu#t matter to 4rite about myse#$, es1ecia##y touchin: an ex1erience 4hich $or $our or $i"e years has been one o$ the most sacred#y :uarded e"ents o$ my #i$e. 'r. M. described to me your theory o$ Cosmic Consciousness, 4hich & at once reco:ni?ed as de$inin:, in a :enera# 4ay, a certain ex1erience in my o4n #i$e. & did not communicate the detai#s to the doctor. & ne"er had to anyone, #est & shou#d be char:ed 4ith su1erstition or madness. !ar#y in my career a re1utation as a 1o1u#ar 1reacher 4as 4on, and the 1o4er to interest and ho#d an audience achie"ed. As a minister & 4rest#ed 4ith the inte##ectua# 1rob#ems o$ the a:e, not on#y in the theo#o:ica# but in the 1hysica#, socio#o:ica# and 1sychica# rea#ms. My desire $or in$ormation 4as ea:er, and the search $or truth honest and 1ersistent. &n the month o$ *ebruary, 1790, Lust $o##o4in: my thirty-se"enth birthday, Re". 2. !. ,., o$ Canada, came to assist me in a series o$ s1ecia# meetin:s in my church. My a$$ection $or him :ained durin: his stay. %e had been :one three days 4hen, thinkin: o$ him $ar throu:h the ni:ht--the :ray o$ the mornin: 4as a#ready in the hea"ens--the con"iction came to me that in him & had met an incarnation o$ Christ. & stood a moment trans$ixed 4ith the thou:ht. 6as that 4hich & had he#d as a theory to be rea#i?ed as a $act< My $riend 4as $or:otten in the "ision o$ Christ, 4ho had come to me, not $rom 4ithout, but throu:h the :ates 4hich o1en in4ard#y. & kne4 him, 4as conscious o$ him in my o4n s1irit, sou# and body. 0hen 4ith that un$o#din: consciousness there came a su$$usion, as o$ a

de#icate c#oud or ha?e, 4hich searched the entire body, 4as more in"asi"e than #i:ht, more 1enetratin: than heat, more inreachin: than e#ectricity. &t 4as as i$ & had been 1#un:ed into a bath o$ $#uid more subt#e and 1ermeatin: than ether. A:ainst the in$#o4 and out$#o4 o$ that ens4athin: essence the body 4as not as resistant as the air to a birdCs 4in: or a mornin: mist to the sunbeam. 0he ra1ture, the exa#tation, the di"inity o$ that moment 1asses kno4#ed:e. 0hen s4i$t#y came the a4e o$ the mysterious [1. 551] 1resence that $i##ed me, and the consciousness o$ the 4ho#e creation, uni"erse, 4ent thri##in: throu:h me, not as a thou:ht, a sensation, an emotion, but as the "ita# breath o$ God. 0his :re4 unti# & $ound myse#$ risin: and ex1andin: into the &n$inite, bein: di$$used and #ost therein, and the mind and body ree#ed. *ee#in: myse#$ $a##in:, & exc#aimed9 B0he "ision is too much= & cannot #ook u1on the $ace o$ God and #i"e= *ather in hea"en, it is enou:h=B And the "oice ans4ered. & sank on my bed and s#e1t #ike a chi#d. A $e4 hours #ater & 4oke in Loy 4hich 4as uns1eakab#e and $u## o$ :#ory. & kne4 4hat .au# meant by the Buns1eakab#e :i$t.B 0he ex1erience 4as to me the Be#ectionB--the ca##in: o$ sonshi1 to do the *atherCs 4i##. & 4ent to my 1u#1it "ibrant $rom subLection to the ho#y breath, and 1reached u1on the text9 BAnd &, i$ & be #i$ted u1, 4i## dra4 a## men unto me.B 0he sermon became intense. & sa4 the cross be$ore me as the necessity o$ my #i$e. &ts a:ony and $ear 1ossessed me, the mind cou#d not bear u1 under it, & sta::ered $rom my 1u#1it, the con:re:ation a4ed by the an:uish on my $ace and in my 4ords. My $ami#y 4ere a#armed and a 1hysician 4as ca##ed. %e 1ronounced that & 4as su$$erin: $rom ner"ous 1rostration, but $ound no sym1toms o$ insanity, the horror o$ 4hich had o11ressed me. 0he exhaustion 4as such that & $e#t the need o$ rest and 4ent to my mother, in the o#d homestead amon: the hi##s o$ Connecticut. 0o her & to#d the story. he said9 BMy boy, & ha"e been ex1ectin: this. /o4 you kno4 the truth o$ a ,i"in: Christ.B 0he character o$ my 1reachin: com1#ete#y chan:ed.[QQ] 0he o#d 1o1u#arity has 4aned, but #ar:er 1o4ers o$ mind ha"e come and the 1erce1tion o$ truth is c#earer. 0he ho#y breath ki##s #ust, 1assion, hate; $i##s the heart 4ith #au:hter and the sou# 4ith 1eace. & kno4 the eterna# Christ o$ .au# and 2ohn, the Christ mani$ested in the /a?arene, and 4ho in the mani$estation 4as the inter1retation o$ the Cosmic Consciousness o$ the 1ast and the ty1a# $orm o$ the ne4 race in 4hom that consciousness is e"o#"ed. &t is the race o$ the ons o$ God, 4ho, #ike Moses, ha"e stood in the 1resence and been bathed in the :#ory o$ %is beauty and the b#essedness o$ %is Loy. Cosmic Consciousness is the #i:ht o$ the :#ory o$ God in the $ace o$ 2esus Christ. [551-1]Q Com1are Bha:a"ad Ghita9 B+bLects o$ sense dra4 back $rom a 1erson 4ho is abstinent; not so the taste $or these obLects. But e"en the taste de1arts $rom him 4hen he has seen the u1remeB [1FE9 F0]. &n ans4er to a re>uest $or $urther 1articu#ars M. C. ,. adds9 0he ha?e or #i:ht 4as more $e#t than seen. 0he nearest a11roach to the sensation & e"er kne4 4as ex1erienced 4hen & 4as at /ia:ara and "isited the Ca"e o$ the 6inds. And a#so 4hen, $rom my 4indo4, at %ote# Coutet, in Chamouni, & sa4 the sun rise on Mt. B#anc. 0he tin:e, subt#er than the 4a"es o$ co#or, 4as that o$ these ex1eriences--a $#uid bery# or 4atery emera#d. 0he mind s#o4#y 1assed $rom $ear into a distinct consciousness o$ some seemin:#y extra-natura# e"ent. At $irst my thou:ht 4as, B0his is a stroke o$ 1ara#ysis,B and & tested e"ery $unction o$ body and mind; then the mind o1ened

[1. 553] to understand somethin: o$ 4hat 4as :oin: on. &t ke1t 1ace 4ith the sensation, and each 1ro:ress o$ ex1erience in"o#"ed a menta# 1rocess. & am inc#ined to #ocate the 1oint o$ contact in the mind. & use the 4ord mind as synonymous 4ith the 1syche, 4hich o$ course in"o#"es the 1ersona#ity. & a#4ays ha"e be#ie"ed that the e"ent 1rimari#y 4as subLecti"e, but a subLecti"e ex1erience 4hich 4as in 1er$ect accord 4ith the entire obLecti"e uni"erse. &t 4as the exa#tation o$ the subLecti"e in me to a ne4 re#ation 4ith the obLecti"e in earth and hea"en. 0his is the $irst attem1t & ha"e e"er made to :i"e a "erba# history o$ that ho#y hour, and it has been 4ith somethin: o$ a $ee#in: o$ hesitancy that & ha"e 4ritten; but 4hat is 4ritten is 4ritten. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 51. Case o$ 2. 6. 6., ,ar:e#y in %is +4n 6ords. %! 4as born Au:ust 11th, 17F5. 0he date o$ his i##umination 4as 2anuary 30th, 177F. %e is an architect. %e has a#4ays been an earnest man, anxious to kno4 the ri:ht and to do it. A$ter the momentary attainment o$ Cosmic Consciousness he became sti## more bent u1on 1ursuin: the same 1ath. Be$ore his i##umination he 4as an a:nostic and sce1tic, as the annexed autobio:ra1hic sketch 4i## sho4. /ot on#y did he not be#ie"e but he had no ho1e. A$ter i##umination he ne"er a:ain doubted the in$inite bene$icence o$ the centra# and o"er-ru#in: 1o4er o$ the uni"erse. A#thou:h in this case the Cosmic ense came $or a moment on#y and then 1assed a4ay, 1robab#y $or the remainder o$ #i$e, yet 4as the man by it incredib#y ennob#ed. 0hat seems the best term $or the chan:e that took 1#ace in him. 0hou:h not a Buddha, a Christ or a 6hitman, he 4as, $rom that time, c#ear#y su1erior to the a"era:e man. &n 1roo$ o$ 4hich statement the $act may be cited that a number o$ the best youn: men o$ his to4n sou:ht him out and constituted him, under the name o$ BMaster,B their s1iritua# #eader. 0hese men ha"e, as the 1resent 4riter can 1ersona##y testi$y, $or years tendered this man their 1ersona# a$$ection and re"erence $or no other reason than that they sa4 c#ear#y in him a su1erior s1iritua# nature, 4hich su1eriority 4as ne"er detected or sus1ected in him unti# a$ter the oncomin: o$ the Cosmic ense [1. 555] in 177F. 2. 6. 6. has since his i##umination de"oted his #i$e to the inte##ectua# and mora# e#e"ation o$ himse#$ and his $riends. %ere $o##o4s an autobio:ra1hic sketch, 4ritten $or the 1ur1ose o$ sho4in: in 4hat manner and under 4hat circumstances he entered into the ne4 #i$e. 0he 1a:es 4ere not 4ritten $or this book nor at the insti:ation o$ the 4riter o$ it. 0hey 4ere, in $act, 4ritten be$ore the 1resent 4riter kne4 2. 6. 6., and $orthat reason are a## the more "a#uab#e in this 1#ace. /either 4ere they 4ritten to i##ustrate or su11ort any theory. 2. 6. 6. had and has no theory on the subLect. A## he kno4s, or 1erha1s cares to kno4, in this connection is that he at that moment entered into re#ation 4ith a hi:her $orm o$ #i$e, and #earned, as .au# says, Buns1eakab#e thin:sB--such thin:s, at a## e"ents, as 4ere and are o$ >uite

uns1eakab#e im1ortance to him, any doubt o$ the truth o$ 4hich thin:s has been, and Jas he thinksK a#4ays 4i## be, entire#y out o$ the >uestion. 2. 6. 6., then, addressin: his intimate $riends, the youn: and midd#e-a:ed men mentioned abo"e, 4ho surround him, and, as said, ca## him BMaster,B s1oke as $o##o4s9 0o-day, the 30th o$ 2anuary, 1790, is the anni"ersary o$ my motherCs death, $i"e years a:o. & ha"e decided to ce#ebrate it by :i"in: you some account o$ circumstances 4hich & ha"e hitherto ke1t to myse#$, and sacred in the recesses o$ my o4n heart and memory. & need not te## you, & think, that my motherCs #ast i##ness and death 4ere, by immeasurab#e odds, the hea"iest :rie$ and 1ain & ha"e e"er kno4n, or sha##, 1robab#y, e"er kno4. But it is a#so true that the memory o$ them is $or a## time my most 1recious and 1rice#ess 1ossession. 0hat 1eriod 4as the su1reme moment o$ my #i$e and its dee1est ex1erience. &n ordinary #i$e 4e #i"e on#y on the sur$ace o$ thin:s, our attention distracted end#ess#y by the sha##o4est i##usions and baub#es. 6e discuss 4ith a #i:ht heart, and "ery much at our o4n ease, the :reat 1rob#ems 4e ha"e been discussin: #ate#y in the co##e:e Jo$ immorta#ity and the in$inite :oodnessK, but are not dee1#y concerned in them, and care but #itt#e 4hat their so#utions may be. But a :reat berea"ement stri1s the sca#es $rom our eyes and com1e#s us, in the intense so#itude o$ our o4n sou#s, to :a?e into the un$athomab#e de1ths in 4hich 4e $#oat and to >uestion their "ast and so#emn meanin:s. &t comes u1on us c#othed in thick darkness and mystery, and 1ierces our hearts 4ith unutterab#e a:ony and :rie$, but it may be that the darkest hours o$ its "isitation, the su1reme moment itse#$, may a#so 1ro"e a re"e#ation to our sou#s o$ the [1. 55E] [1ara:ra1h continues] %i:hest and brin: us into the "ery 1resence o$ the &n$inite ,o"e and 0enderness. *or myse#$ & cannot doubt that this 4as my o4n ex1erience. 0o s1eak o$ it is to 1ro$ane it. & am un4orthy to so much as hint at it. But it has been the com$ort o$ my #i$e e"er since. A#as, $or the years that ha"e $o##o4ed= +ne momentary :#im1se into the ine$$ab#e bri:htness, $o##o4ed by :atherin: c#ouds and darkness, 1ain$u# stumb#in:s and 4ide errors, unsu11orted by any reco:ni?ab#e s1iritua# aid or 1resence, the hea"ens dea$ and care#ess to my most earnest 1rayers and a:oni?in:s, nay, e"en s#i:htin: them, so $ar as a11eared. But throu:h it a##, #ike the stead$ast shinin: o$ a c#ear star, the memory o$ that sacred time has remained dee1 in my heart, and & ha"e ne"er rea##y doubted $or a moment that an &n$inite 6isdom and ,o"e does encirc#e a## our #i"es--tender, 1ityin: and sym1athi?in:. 6e may 1ass our #i"es 4ithout e"er rea#i?in: it, doubtin: it, nay, $#at#y denyin: it. But it is there; and he to 4hom the "ision has e"er come at a##, thou:h in the brie$est transient $#ash o$ momentary consciousness, can ne"er a:ain $or:et it, thou:h his 4ho#e a$ter 1ath may be en"e#o1ed in darkness and he himse#$ may $a## into :ross error and backs#idin:. & recei"ed the ordinary orthodox trainin: o$ the .resbyterian Church. & 4as ba1ti?ed and 4as a re:u#ar attendant at church and unday schoo# ti## 4e## on in my teens. & attribute at #east e>ua# im1ortance, in the $ormati"e e#ements o$ my re#i:ious trainin:, to the dai#y 1ractice at home, 4hi#e & 4as a boy, o$ $ami#y 4orshi1. & reca## no4, as & 4rite, 4ith re"erent

emotion, the tender tones o$ my motherCs "oice, as it 1#eaded es1ecia##y $or her on#y dee1#y #o"ed chi#d. & 4as a#4ays a #o"er o$ books, and & 4as not $ar in my teens be$ore & be:an to #earn somethin: o$ the o11osition bet4een the teachin: o$ science and many o$ the be#ie$s & had been tau:ht. 0his disco"ery 4as a :radua# one, and & 4i## on#y :i"e a brie$ out#ine o$ the 1osition in 4hich & 4as u#timate#y #anded. & #earned that the $irst cha1ter o$ Genesis 4as, at #east, a "ery crude statement o$ the actua# $act. At one time & 4as an ardent and enthusiastic student o$ %u:h Mi##erCs books and rested content 4ith the reconci#iation he sou:ht to estab#ish bet4een the teachin: o$ his be#o"ed science, Geo#o:y, and the Bib#ica# record. But & had to :i"e it u1 4hen & came to read and study 'ar4inCs and other books and to ac>uaint myse#$ 4ith the most recent :eo#o:ica# disco"eries. & remember 4e## the enthusiasm 4ith 4hich & co1ied in 4ritin: .ro$essor %ux#eyCs $amous address to the Geo#o:ica# ection o$ the British Association, in 4hich he traced the 1edi:ree o$ the horse to its 1ro:enitors in the !ocene 1eriod and the c#ear e"idence o$ its e"o#ution. 'ar4inism demo#ished $or me the Bib#ica# account o$ creation, the authority o$ the Bib#e and the account it :i"es o$ the ori:in o$ e"i# and the $a## o$ man. 0his #ast c#ear#y in"o#"es the 4ho#e theo#o:ica# su1erstructure based u1on it, inc#udin: the so-ca##ed scheme o$ redem1tion and the doctrine o$ the atonement. 0he #e:ends o$ the $#ood, the to4er o$ Babe#, the dis1ersion o$ man and the ori:in o$ di$$erent #an:ua:es 4ere minor matters o$ com1arati"e#y tri$#in: im1ortance. & remember the de#i:ht 4ith 4hich & read 0ynda##Cs book on B%eat as a [1. 55F] [1ara:ra1h continues] Mode o$ Motion,B and re-read it a:ain and a:ain. & read, too, his #ectures on B ound.B 0hese 4ere my introduction to 1hysics, $rom 4hich & #earned the :reat doctrines o$ the conser"ation and corre#ation o$ $orces, as & had 1re"ious#y #earned to rea#i?e in some de:ree the unity and uni$ormity o$ nature. &n 1resence o$ such maLestic and au:ust conce1tions the ordinary ideas o$ 1rayer and mirac#es seemed chi#dish. & remember readin: 0ynda##Cs B*ra:ments o$ cienceB and $ee#in: this yet more stron:#y. & came in time to abandon the habit o$ 1rayer entire#y. +ne cannot read much in 1hysio#o:ica# science 4ithout serious re$#ection on the nature o$ consciousness, the re#ation bet4een mind and 1hysica# structure and the bearin:s o$ a## this on the be#ie$ in 1ersona# immorta#ity. &t has a#4ays seemed c#ear to me that the on#y #o:ica# outcome o$ the considerations 1ut $or4ard by science are $#at#y and a#to:ether o11osed to such be#ie$. 0o sum u19 cience destroyed $or me a## be#ie$ in the Bib#ica# #e:ends o$ the creation and the $a## o$ man, etc., and in the doctrine o$ the atonement, and at #east :ra"e#y >uestioned a## narrati"es o$ mirac#e, the 1robabi#ity o$ ans4er to 1rayer and the idea o$ 1ersona# immorta#ity. 0he 4ho#e idea, too, o$ the di"ine incarnation o$ Christ on our insi:ni$icant atom o$ a 4or#d seemed out o$ kee1in: 4ith the au:ust s1ectac#e o$ the in$inite uni"erse and its immeasurab#e duration. But my readin: 4as ne"er exc#usi"e#y scienti$ic, and my thou:hts accordin:#y 4ere a#4ays modi$ied by other considerations. & #earned somethin: o$ 'escartes, )ant, *ichte, che##in:, %e:e# and 1ino?a. 6hat the e$$ect o$ it a## 4as u1on me it is im1ossib#e $or me no4 to ana#y?e or to te##. But #et a man once :et $air#y into his head the teachin: o$ )ant that time and s1ace on#y exist as the condition o$ our consciousness, and the discussion o$ immorta#ity 4i## seem irre#e"ant--he 4i## $ee# the "ery basis o$ his s1ecu#ations crumb#e beneath his $eet. *rom my ear#iest youth & ha"e ackno4#ed:ed t4o masters, to

4hom & continua##y turned and 4hom & ha"e studied 4ith e"er-$resh interest and de#i:ht--Car#y#e and !merson--t4o 4ide#y di$$erent men but $undamenta##y a#ike in the abso#ute honesty and sincerity o$ their teachin:, their nob#e and heroic character, and their steady, #i$e-#on: consecration to the ser"ice o$ the hi:hest. Both o$ them reLected the materia#istic conce1tion o$ the 4or#d, 4hich they re:arded as s1iritua# in its essence, and each be#ie"ed in his o4n 4ay in a di"ine 1ur1ose-!merson 4ith :enia# and :ro4in: o1timism, Car#y#e 4ith an accom1anyin: %ebraic sense o$ the mystery and terror o$ e"i#. But neither $rom Car#y#e nor !merson 4i## a student. deri"e any $irm con"iction on the subLect o$ indi"idua# immorta#ity. Car#y#e 1re$erred to #ea"e it a mystery, about 4hich nothin: can be de$inite#y said 4ith true assurance, but about 4hich much may be ho1ed. !merson, in the main, rea##y be#ie"ed it, but may be >uoted on both sides o$ the subLect. B0he >uestions 4e #ust to ha"e ans4ered are,B he dec#ared, Ba con$ession o$ sin.B %e 1reached an unconditiona# submission and trust. Be#ie"e 4ith a## your heart and sou# that a## is 4e## and ask no >uestions. &$ it is best that you shou#d continue you 4i## do so; i$ not, you shou#d not 4ish it. And the 4ho#e subLect, he be#ie"ed, be#on:s to a much hi:her 1#ane than that on 4hich it is usua##y discussed. [1. 558] &t is $i$teen years since & care$u##y studied 0ennyson, and es1ecia##y his B&n Memoriam.B %is ar:uments, ho4e"er, seemed to me uncon"incin: thou:h 1o4er$u#. & came to 1ri?e the t4o "o#umes & had o$ Bro4nin:Cs se#ections, but cou#d not :i"e com1#ete adhesion to his "ie4s either. My Lud:ment 4as sus1ended 4ith a #eanin: o$ the heart to the B,ar:er %o1e.B Geor:e Macdona#d did me :reat and :ro4in: ser"ice, thou:h & cou#d ne"er acce1t a## his conc#usions nor admire :reat#y his #o:ic. +n the other hand, the #o:ic o$ Geor:e !#iotCs creed seemed to me $au#t#ess, and her sym1athy 4ith o11osite "ie4s com1#ete. And her ri:id and $aith$u# de"otion to truth and $act a#one seemed to me to be re4arded in her art. Geor:e Macdona#dCs creations as a ru#e seem :host#y abstractions. Geor:e !#iotCs are a#i"e; 1rick them and they b#eed. But the me#ancho#y 4hich her books create is undeniab#e, and the heart instincti"e#y re"o#ts $rom her creed. Matthe4 Arno#d did me immense ser"ice by his theo#o:ica# books, and o1ened the Bib#e $or me a:ain as a book o$ #i"in: interest. But his $amous axiom that mirac#es do not ha11en, and his e#imination o$ the su1ernatura# e#ement, are unmistakab#e. But a care$u# study o$ &saiah, 4ith the he#1 o$ his notes, :a"e me a c#ue to a hi:her "ie4, in my Lud:ment, than the one he himse#$ arri"ed at. %e, too, de1recates the ascri1tion o$ 1ersona#ity to God, and so does a4ay 4ith the im1u#se to 1ray. *or 4ho can 1ray to a Bstream o$ tendencyB< %ere, a:ain, ho4e"er, the #i:ht 4hich he thro4s u1on the character and teachin: o$ t. .au# he#1s one a#so to rea#i?e better the teachin: o$ .au# himse#$, 4hich is hi:her than that o$ the critic. Ruskin be#ie"ed in these thin:s, but his authority is 4eakened by the e"an:e#ica# teachin: 4hich he himse#$ in time discarded. 0he :reat masters seemed to me inconc#usi"e. 0he 4ho#e "a#ue o$ 'anteCs teachin: is "itiated by his $a#se and horrib#e 1resentations o$ eterna# 1unishment. hakes1eare ho#ds himse#$ a#oo$ $rom the subLect, and his o1inions do not #ie on the sur$ace. Goethe & be#ie"ed to more ex1#icit#y teach the e$$icacy o$ 1rayer and indi"idua# immorta#ity than he actua##y did. & had #on: had a s#i:ht kno4#ed:e o$ and much curiosity about 6hitman, and t4e#"e months be$ore my mother died & read $or the $irst time com1#ete co1ies o$ B,ea"es o$ GrassB and B 1ecimen 'ays,B and $e#t the dee1 thri## o$ contact 4ith a mi:hty s1irit. And it seemed a :reat thin: that he, o$ a## men, tau:ht the doctrine o$ immorta#ity 4ith >uite ne4 em1hasis and authority. 0he $ore:oin: are on#y "ery crude and sketchy out#ines o$ the inte##ectua# :ro1in:s, >uestionin:s, studies and com1#ex, many-sided ex1eriences and di$$icu#ties o$ many years. But they 4i## he#1 you to 1artia##y understand my 1osition at the time & 4rite o$. And no4 to my narrati"e9 & 4i## not troub#e you 4ith any 1articu#ars 4hich do not seem to me necessary $or my 1ur1ose. And these & 4i## :i"e as brie$#y as is consistent 4ith the c#earness and

ri:ht co#orin: o$ the 1icture & 4ant to 1resent. & $ee#, ho4e"er, that & must, at the outset, make a disc#aimer. & do not 4ant you to Lud:e o$ my character as a son $rom my de"otion to my mother on her deathbed. As a matter o$ $act & 4as ne"er in the true sense Ba :ood son.B & ha"e too many :ra"e $au#ts and stron: o11osin: idiosyncrasies $or that. And & ha"e innumerab#e bitter memories o$ harshness, tem1er, se#$ish [1. 55H] 4ant o$ consideration and sym1athy, thin:s #e$t undone that & ou:ht to ha"e done and thin:s done that & ou:ht to ha"e #e$t undone. 0hey are 1ast reca## or ex1iation no4, and & can on#y 1ray and stri"e $or a better nature in $uture. &t is 1erha1s hard#y necessary to s1eak o$ my mother. he 4as not 4ithout $au#ts or 4eaknesses either. he had :ood >ua#ities in an exce1tiona# de:ree that & need not ana#y?e or s1eak o$. But it is necessary $or my 1ur1ose that & shou#d re$er to 4hat 4as her ru#in: 1assion--a dee1, constant, absorbin: and se#$-sacri$icin: #o"e $or her on#y son. !"ery one kno4s somethin: o$ the sacred de1ths o$ a motherCs #o"e. But "ery $e4 can sound their 1ro$ound abysses as it has been my #ot to do. Many circumstances thre4 us more to:ether than is usua#. *or one thin:, my $ather 4as much $rom home. My o4n tastes and 1ursuits ke1t me more c#ose#y at home than is the case 4ith most youn: men. +ur natures, too, 4ere simi#ar in many 4ays. /atura##y & 4as in many thin:s my motherCs con$idant. %er su$$erin:s and dec#inin: stren:th made her more and more de1endent u1on me and knit our hearts to:ether more c#ose#y as time 4ent on. he su$$ered excruciatin: 1ains at times. he became #ame and #ost the 1o4er to stand. &$ my $ather 4as at home he 4ou#d carry her u1stairs at ni:ht to bed; i$ not, she cre1t to the $oot o$ the stairs and 1u##ed herse#$ u1 ste1 by ste1. But on no account 4ou#d she #et me carry her, $earin: that & mi:ht strain or hurt myse#$. But e"entua##y she had to a##o4 me, and a$ter that & a#4ays carried her u1stairs. he 4as a#4ays 1oor#y in the mornin: and su$$ered :reat interna# 1ain. & used to re:u#ar#y take her u1 a cu1 o$ tea to break$ast, but she ate next to nothin:. ome ei:hteen months be$ore she died she to#d me that she be#ie"ed she su$$ered $rom an interna# cancer. & had #on: ur:ed her to #et me ca## in a doctor, and & no4 insisted u1on it. *or a #on: time she 4ou#d not a##o4 it, but $ina##y yie#ded, and 'r. R. 4as ca##ed in. he seemed more bri:ht and cheer$u# a$ter his "isit. he to#d me that his "erdict 4as that it 4as not a cancer, but the $acts 4hich #ed her to think it 4as 4ere the resu#ts o$ her rheumatism. &t 4as a ha11y re#ie$ to me, and & dismissed a#to:ether the dread$u# ideas 4hich had 4ei:hed #ike #ead u1on my heart. As a matter o$ $act it 4as a cancer, and my mother soon came to kno4 it 4ithout a shado4 o$ doubt. But in her se#$-sacri$icin: re:ard $or me she ke1t a## kno4#ed:e back $rom me, and in the 4eary, 1ain$u# and :#oomy months that $o##o4ed & #i"ed in abso#ute i:norance o$ the rea# $acts o$ the case. .erha1s it 4as better so. & rea##y be#ie"e that i$ & had kno4n, the dread$u# kno4#ed:e 4ou#d ha"e ki##ed me. As it 4as & 4as su11orted by :round#ess ho1es. And e"en so, the 1ain o$ it and the dai#y strain on my heart and mind 4ere a#most more than & cou#d bear, and their e$$ects ha"e remained 4ith me e"er since. & 4i## say as #itt#e as 1ossib#e o$ that time. & 4i## on#y note her "isib#y dec#inin: stren:th, the so#itude and many miseries o$ her #ot, her absorbin: and end#ess so#icitude $or me, her com1#ete indi$$erence to se#$ and her constant

[1. 557] s1irit o$ #o"in: se#$-sacri$ice and a #o"e in both our hearts that :re4 more tender and 1ro$ound as 4e rea#i?ed more and more the comin: and ine"itab#e end. 0he count#ess heartaches and 1ains o$ those days on#y re"ea#ed more c#ear#y the de1th and stren:th o$ a #o"e 4hich 4as mi:htier than a## ad"erse circumstances, e"en death itse#$. o the days and 4eeks and months dra::ed on in e"er-dee1enin: :#oom, ti## the $ate$u# month o$ 2anuary, 177F. As my motherCs stren:th became #ess and #ess her time $or :oin: to bed :re4 ear#ier, $rom ten to ha#$-1ast nine, to nine, to ha#$-1ast ei:ht, to ei:ht. &t 1ained me excessi"e#y to note this, and e"ery ni:ht a$ter she had :one & $e#t uns1eakab#y sad and 4retched as & thou:ht o$ the $uture. & cou#d not bear to 1art 4ith her. & used to kee1 her as #on: as 1ossib#e, Loke 4ith her and do my best to cheer her as 4e## as myse#$. But her 4eariness :ettin: too :reat she 4ou#d o$ten #ose 1atience and say, 4ith 1athetic entreaty, B6i##ie, do take me,B B6hy donCt you take me<B or B6i##ie, do #et me :o.B A$ter that there 4as nothin: $or it but to take her at once. +n the 9th o$ 2anuary, 177F, & 4ent to a birthday 1arty. & 4as $ar $rom 4e##, and & had no heart $or it, but & 4ent to tea, came home at ei:ht to take my mother to bed J$or the #ast time it turned outK and 4ent back, not returnin: ti## bet4een one and t4o. 'urin: the ni:ht & 4as a4akened by my mother knockin: at the 4a##. he $e#t $aint, she said, and asked me to brin: her a :#ass o$ 4ater. & asked i$ & shou#d make tea, and she said she 1re$erred 4ater, 4hich & :ot her. & :rie"e to say that & 4as a#to:ether harsh, unsym1athetic and un:racious. & ou:ht to ha"e kno4n that she needed more, and 4ithout a momentCs thou:ht $or myse#$ shou#d ha"e :ot it. he thanked me 4ith her usua# tenderness and & 4ent to bed a:ain. /ext mornin: 4hen & took her tea it a## came out. 'urin: the ni:ht she had cre1t out o$ bed and $ainted on the $#oor. +n reco"ery she had mana:ed 4ith much 1ain$u# e$$ort to :et into bed a:ain. he 4ou#d not disturb or troub#e me, kno4in: 4hat she did, but $e#t com1e##ed at #ast to rouse me and ask $or a :#ass o$ 4ater. *ancy it= Co#d 4ater= and rendered 4ith unsym1athetic :rumb#in: at that. & ha"e ne"er $or:i"en myse#$ $or my $ar 4orse than stu1idity and ca##ousness. My mother, ho4e"er, in her s4eet, serene charity and #o"in: kindness $or:a"e me $rom the $irst. & 4i## not :o into detai#s o$ the i##ness that $o##o4ed. he did not :et u1 that day, thou:h serene#y cheer$u#, ho1e$u# and #o"in:. My $ather came home in the a$ternoon and she seemed a #itt#e better, but at ni:ht :re4 4orse and s#i:ht#y de#irious. !ar#y next mornin: J undayK & brou:ht the doctor, and & #earned $or the $irst time, 4hat others kne4, that she had been rea##y su$$erin: $rom cancer a## the time and that reco"ery 4as im1ossib#e, thou:h the ine"itab#e end mi:ht 1ossib#y be a"erted $or a time. &t 4as a horrib#e b#o4 to me. & hunted u1 a nurse and 4as in constant attendance on her myse#$ ti## the end came--nine days a$ter. +n unday, Monday and 0uesday she continued to im1ro"e, and my heart :re4 #i:hter and more cheer$u#. 0hen she be:an to :ro4 4orse and 4ent ste1 by ste1 do4n, do4n into the Aa##ey o$ the hado4. & 4i## 1ass on ra1id#y to the c#osin: scenes. But & must note $irst the $o##o4in: [1. 559] traits o$ my motherCs beha"ior9 An utter and com1#ete $or:et$u#ness o$ se#$, un$ai#in: #o"e and charity to a##, serene cheer$u#ness and e"en :aiety, exertin: herse#$ a#4ays to cheer me 4ith bri:ht and #o"in: smi#es and conso#in:, ho1e$u# 4ords. 0his, o$ course, on#y 4hi#e she 4as ab#e. At ni:ht

she a#4ays :re4 de#irious, o$ 4hich, more anon. & am sorry to :i"e you 1ain$u# detai#s, and & on#y do so 4here it is necessary $or my u#timate 1ur1ose. But & am com1e##ed to :i"e you some detai#s o$ c#osin: scenes. 0he ni:ht but one be$ore she died 4as the most horrib#e ni:ht & e"er s1ent. As usua#, in such 4astin: diseases, the 4aste o$ the body, a$ter de"astatin: the muscu#ar system, attacks the ner"ous system. 6hen this sta:e is reached the 1atient enters on a 1eriod o$ horrib#e unrest and 4eariness, 1assionate#y #on:in: $or rest and incessant#y and "ain#y seekin: it by a chan:e o$ 1osition. !"ery ni:ht, in the de#irium o$ her i##ness, she $e#t somethin: o$ this 4eariness and 4ou#d, at the c#ose o$ the day, ca## on me, in the o#d $ami#iar 4ords, B6i##ie, do take me u1stairs; do take me.B +n this 1articu#ar ni:ht, simi#ar cries ran: in my ears the 4ho#e horrib#e ni:ht #on:--B6i##ie, do take me,B B'o #et me :o,B B6hy donCt you #et me :o<B 0he 4ords 1ierced my heart. & kne4 that the rest she sou:ht cou#d on#y come in death, and my heart 4as hot in an:ry rebe##ion. & cou#d not #et her :o. *ate 4as too much $or me. But it 4as an uns1eakab#e crue# $ate, and e"ery $acu#ty in me rose in 1assionate 1rotest and resentment. & chan:ed her 1osition a:ain and a:ain, adLusted and smoothed her 1i##o4, and $or a $e4 brie$ moments she 4ou#d #ie >uiet. 0hen a:ain the o#d, incessant, heart1iercin: cries, B6i##ie, do #et me :o,B B'o take me,B B6hy donCt you #et me :o<B And so, a:ain and a:ain, throu:h the 4ho#e #en:th o$ the horrib#e ni:ht. /ext day she 4as >uieter. 0he doctor said it 4as on#y a >uestion o$ hours. &n the a$ternoon she seemed utter#y exhausted and $or a time 4e thou:ht she 4as dyin:. My $ather, Mrs. '. Jthe nurseK and & stood #ookin: on in momentary ex1ectation o$ the end. & 4as >uite tired out, heart and body, su##en and resent$u#. &t 4as o$ a 1iece 4ith the 4ho#e horrib#e thin: that she shou#d die thus, 4ithout any si:n or #ea"e takin:. But it 4as not to be so and she re"i"ed a:ain. About se"en oCc#ock that ni:ht & 4as a#one 4ith her. he 4as unconscious. & knee#ed at her bedside, my $ace do4n on the bed. My brain $e#t scorched and the 4ho#e thin: a horrib#e ni:htmare. &t 4as no #on:er my mother #yin: there but a :hast#y automaton, & myse#$ an automaton, both a#ike dri"en in a "ast 4or#d machine, remorse#ess, brain#ess and heart#ess, crushin: a## be$ore it. ,ater on, my $ather, comin: u1stairs, must ha"e been a#armed about me and com1e##ed me to :o an errand, 4hich he dec#ared abso#ute#y necessary. & think it 1robab#e that my :oin: out $or a short time sa"ed my reason. ,ate at ni:ht my $ather dro"e me to bed. & re$used. & cou#d not :o, or #ose any o$ the 1recious time no4 #e$t me 4ith my mother, but & a:reed u#timate#y to :o $or t4o hours at most, i$ he 4ou#d rouse me sooner in case o$ chan:e. Aery re#uctant#y & 4ent, but & 4as >uite s1ent and & s#e1t sound#y ti## six, my $ather #ettin: me s#ee1 on. & at once hastened to the room and stayed there ti## the end, about one oCc#ock. [1. 5E0] My mother 4as a11arent#y the same, but 4eaker. he 4e#comed me 4ith the s4eet o#d smi#e, and res1onded a#4ays, as be$ore, 4ith #o"in: kisses to mine. he 4as >uite conscious but too 4eak to s1eak. 0he mornin: dra::ed on ti## noon, 4hen & heard Mr. 0. in the kitchen 4ith my $ather. & asked her i$ she 4ou#d #ike him to come u1, and she nodded a 1#eased ex1ression o$ her 4ish. %e came and 1rayed at her bedside, my mother $o##o4in: it a## 4ith $u## a11reciation, her head su11orted by my arm, shakin: 4ith the extreme 1a#sy o$ comin: death. he tried to ex1ress her thanks and $o##o4ed him 4ith :rate$u# eyes as he #e$t the room. ,ater, about one oCc#ock, my $ather and the nurse 4ent do4nstairs. Mrs. '. remained, but & asked her to :o, too, and #ea"e me a#one 4ith my mother. & then asked mother i$ she 4ou#d #ike me to 1ray 4ith her. & had ne"er done so, but & $ancied that she 4ished it, and she assented 4ith e"ident satis$action. tandin: at the $oot o$ the bed & 1rayed brie$#y to God, our *ather, to merci$u##y re#ease my mother $rom her su$$erin: and take her to %imse#$ and :uide and he#1 me in the #one#y 1ath that #ay be$ore me. & then turned a4ay a minute or t4o to the 4indo4. ,ookin: around, & sa4 instant#y that the #ast chan:e had come. & hastened to

moisten her #i1s, but her ton:ue 4as ri:id. & 4ent to the to1 o$ the stair and ca##ed to my $ather. %e hastened u1 and 4as Lust in time to catch the #ast $uti#e attem1t at breath. &n an access o$ stron: emotion & cried out9 B0hanks be to God, that :i"eth us the "ictory,B and it seemed to my excited $ancy that my motherCs s1irit nodded assent. &t seemed to me $or the moment that & stood in the "ery 1resence o$ the &n$inite ,o"e and $e#t it throu:h my bein:. & 4ent do4nstairs and to#d Mrs. '. and the nurse that a## 4as o"er, and they 4ent u1stairs to render the #ast sad o$$ices. & came into this room Jthe room in 4hich this 1a1er 4as readK and :a"e myse#$ u1 to a #on:, hea"y $it o$ sobbin:--sobbin:, ho4e"er, no #on:er o$ :rie$, but o$ :reat re#ie$, reco:nition o$ the mi:hty com$ort that had come into my heart and o$ resi:ned and #o"in: $are4e##. 'urin: the days that $o##o4ed and unti# a$ter the $unera# & $e#t a :reat ca#m and 1eace o$ mind and heart, a 1eace o$ mind 4hich & "enture to say 4as no other than Bthe 1eace o$ God that 1asseth a## understandin:.B &t 1assed a4ay, but the memory o$ it remained. Grie$ and the sense o$ irreco"erab#e #oss had their natura# course, and & s1ent many 4eeks o$ s#ee1#essness and tears. & ha"e no ho1e that my 4ords 4i## con"ey more than a 1oor $raction o$ the rea# $acts. At best & can on#y sketch these in rudest out#ine. But & 4i## ask you to consider a $e4 o$ the most 1rominent in the narrati"e & ha"e :i"en you. Remember 4hat & ha"e said o$ the s1iritua# >uestionin:s o$ many years and their resu#ts. Consider ho4 my motherCs #on: and $ri:ht$u# su$$erin: re"ea#ed and stren:thened as nothin: e#se cou#d, not on#y the s4eet and #o"ab#e >ua#ities o$ her heart and mind and the stren:th o$ the ho1e and $aith 4hich sustained her throu:h it a##, but a#so the #en:th and breadth and de1th o$ her 4onder$u# se#$sacri$icin: #o"e $or me, 4hich :re4 on#y stron:er, dee1er and more tender as she ad"anced $urther into the shado4 o$ our ine"itab#e 1artin:. And 4hen the #ast stroke $e## u1on her and she 4as con$ined to her bed ne"er [1. 5E1] to rise a:ain, think ho4 :rate$u# and s4eet to me 4ere those days o$ s#i:ht im1ro"ement, 4hen & 4as 1ri"i#e:ed to attend her constant#y and sho4 her, as & ne"er cou#d be$ore, the rea#ity and de1th o$ my res1ondin: #o"e and recei"e her entire $or:i"eness $or a## the thou:ht#essness and 4ron:doin: o$ the 1ast and her heart$e#t b#essin:. And hastenin: on to the c#osin: scene9 0hink o$ the horrib#e ni:ht, 4hen her incessant cries ran: out to me to B#et her :o,B and & kne4 that it meant #et her :o to the #ast rest o$ death, and my heart stood out in 1assionate resentment and 1rotest a:ainst a crue# and merci#ess $ate. 0hink o$ that scene next day, 4hen her stren:th seemed :one and 4e 4atched $or the end and & $e#t, 4ith su##en resentment, that it 4as on#y o$ a 1iece 4ith a## the rest that she shou#d die thus, 4ithout any si:n or #ea"e takin:, in the 1resence o$ com1arati"e a#iens, not o$ her o4n househo#d, 4hi#e &, her son, born o$ her body, bone o$ her bone and $#esh o$ her $#esh, the one 1erson 4hom she #o"ed 4ith a## the mi:hty #o"e o$ her :reat heart, stood as an outsider beyond her consciousness. 0hink o$ the hour that e"enin: 4hen, 4ith scorched brain, & $e#t throu:h and throu:h my bein: the dread$u# si:ni$icance o$ the materia#istic creed, that 4e 4ere mere automatic 1arts o$ a "ast machine, brain#ess, heart#ess, merci#ess and crue#. 0hink o$ the 1ro"idence by 4hich restorin: and hea#in: s#ee1 4as :ranted me to make me ca1ab#e o$ a truer "ision. 0hink o$ the tender :race o$ our next mornin:Cs communion, my motherCs $u## consciousness and the s4eet tokens o$ her undyin: #o"e. 0hink o$ the 1ro"idence 4hich #ed Mr. 0. to come 4ithin an hour o$ the end and o$$er u1 so#emn 1rayer, in 4hich my mother cou#d Loin 4ith $u## a11reciation in com1any 4ith my $ather and myse#$. 0hink o$ the $itness o$ the arran:ement by 4hich, at the #ast moment, my mother and & 4ere #e$t a#one, as she 4ou#d ha"e 4ished. 0hink o$ the di"ine trainin: by 4hich my rebe##ious heart 4as bo4ed into ac>uiescence and resi:nation. 0hink o$ the course by 4hich my anta:onism and sce1ticism 4ere #aid #o4, and & 4as #ed, 4ith my motherCs 1#eased concurrence, at

#ast to B#et her :oB and to ca## audib#y on the 'i"ine *ather o$ a## to take her to %imse#$. And think ho4 immediate#y the 1rayer 4as ans4ered and God re"ea#ed himse#$ to me and & $e#t throu:h a## my bein:, in the moment o$ her death, the 1resence o$ the &n$inite ,o"e, the 'i"ine Com$orter, soothin: me 4ith a stran:e and ine$$ab#e 1eace. %uman 4ords are 1oor instruments $or the ex1ression o$ such rea#ities. But beyond the touch o$ a## 1ossib#e ar:ument, des1ite the a11arent ex1eriences o$ my #i$e since and my backs#idin:s, & kne4 that a di"ine 1ro"idence 4as at 4ork in my hour o$ utmost need summin: u1 the #on: :ro1in:s and 1rocesses o$ the 1ast, and des1ite a## earth#y darknesses and sin i##uminin: a## my $uture course 4ith an in$inite ho1e. & no #on:er troub#e myse#$ 4ith the di$$icu#ties raised by meta1hysics and 1hi#oso1hy about the 1ersona#ity o$ God, $or, ho4e"er that may be, & kno4 that there is that in %im to 4hich & may address myse#$ as to a #o"in: $riend and $ather. & no #on:er troub#e myse#$ 4ith the discussions about GodCs 1ro"idence and the contrary e"idences o$ #i$e and ex1eriences, $or & ha"e seen %is 1ro"idence "isib#y at 4ork, summin: u1 in a cro4nin: ex1erience the 1rocesses o$ #on: years, in e"ents 4hich 4ere entire#y natura# in their order and course, [1. 5E3] but 4ere a#so "isib#y su1ernatura# and miracu#ous, too. & no #on:er troub#e myse#$ 4ith doubts about GodCs #o"e, and the contrary e"idences $urnished by the 4or#dCs sin and end#ess miseries, $or in the midst o$ the hea"iest :rie$ o$ my o4n #i$e & ha"e seen an ine$$ab#e tenderness and #o"e re"ea#ed, 4hich cro4ned and Lusti$ied the su$$erin:s 4hich 1receded it, and i##umined much that #ay dark and mysterious in the 1ast. %o4e"er this 1oor out#ine may strike you, & kno4 that the actua# $acts 4ere more $it and beauti$u# than any earth#y 1oet cou#d ha"e concei"ed in his most :racious and tender mood. & no #on:er troub#e myse#$ 4ith the current discussions about immorta#ity, $or & kno4 that my mother is secure and that a## is 4e## 4ith her, $or, un4orthy as & am, & ha"e myse#$ seen the ine$$ab#e :#ory o$ the #o"e 4hich recei"ed her 4hen she 4as taken $rom me.

(MMAR-. a. 2. 6. 6.Cs narrati"e makes it >uite c#ear that he had the earnestness o$ mind and desire $or s1iritua# :ro4th 4hich, as 4e ha"e seen, seem to be 1rere>uisites to i##umination. b. %is a:e, u1on the occurrence o$ this #ast, 4as thirty-one and a ha#$ years. c. 0here 4as no ex1erience o$ subLecti"e #i:ht. d. &nte##ectua# i##umination 4as 4e## marked. e. And mora# exa#tation sti## more so. $. A#thou:h he does not :i"e detai#s J1erha1s cou#d not do soK, it is c#ear that he ex1erienced somethin: "ery near akin to the. Cosmic "ision, i$ he did not e"en see the Brahmic 1#endor itse#$. :. 0he B1eace and kno4#ed:eB s1oken o$ by 6hitman and re$erred to by a## the cases as one o$ the chie$ resu#ts o$ the attainment o$ /ir"ana--the Cosmic ense--came to 2. 6. 6. un. mistakab#y, instantaneous#y.

h. 0he strict 1ara##e#ism o$ this case 4ith a## the others :i"en 4i## be reco:ni?ed by e"ery care$u# reader. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 53 Case o$ 2. 6i##iam ,#oyd, in %is +4n 6ords. -ou ask $or a brie$ statement o$ my #i$e and s1iritua# e"o#ution. & 4as born in 6est$ie#d, /. 2., 2une E, 17FH. My 1arents 4ere !n:#ish, and had had but a $e4 monthsC schoo#in: a1iece. My $ather 4as a car1enter, my mother a [1. 5E5] seamstress. My mother 4as a 4oman o$ broad, :ent#e nature, s1iritua#, 1oetic, a :reat reader. My $ather 4as an intense abo#itionist. My schoo#in: 4as scant, at a district schoo#. 6e #i"ed near a :reat 4ood. & cared not much $or other chi#dren, but s1ent my time 4ith books and the trees. & #o"ed the trees #ike conscious $riends. 0he disa:reeab#e side o$ re#i:ion 4as ne"er sho4n me. & ta#ked 4ith God 4hen an in$ant as natura##y as 4ith my mother. ome o#d book on 1hi#oso1hy J& do not kno4 its nameK $e## into my hands, and & commenced to think to the core. & read the Bib#e, commentaries, a book on BA## Re#i:ions.B At thirteen & 4as atheist, then turned >uick#y, ex1erienced con"ersion, and, as & read, became Ca#"inist, Arminian, 4edenbor:ian. At $i$teen & 4as a11renticed to a car1enter, but 4ork $ai#ed in 17H5, and & became a :ardener. At se"enteen & 4as a #eader in 1rayer-meetin:s, an exhorter, a dis1utant 4ith ministers on 1oints o$ orthodoxy. At ei:hteen & 4ent to 0rai#Cs %y:ienic Co##e:e at *#orence, /. 2., as a 4orkin: student. A## radica# >uestions met me here, and the 4oman 4ho became my 4i$e. 0rai# died, the co##e:e $ai#ed, & 4ent to )ansas as a 1ioneer, 4as a herder, a homesteader, married in 17H9, acted as hy:ienic 1hysician $or my nei:hbors, read the Boston B&ndexB and 0heodore .arker, and became a member o$ the *ree Re#i:ious Association. 0hree yearsC drouth dro"e me $rom )ansas to a sanitarium in Ainton, &o4a, 4here & 4as assistant. Became a:nostic. Read &n:erso## and the scientists. 2oined a hy:ienic co#ony in 0ennessee in 2anuary, 1775. A:ain a 1ioneer in the 4oods. Acce1ted )ar# %ein:enCs 'emocracy, and :re4 more con$irmed in 4ritin: 1oems, 4hich & had $irst commenced Lust be$ore :oin: to )ansas. Acce1ted $ree-#o"e, 4hich & had $ou:ht $or years. Co#ony $ai#ed, and & 4ent to another simi#ar one in *#orida, Many s1iritua#ists here. Read 0uckerCs B,ibertyB and became an enthusiastic anarchist. +ran:e :ro4er, $arm #aborer and 1ioneer. Co#ony and 4ork $ai#ed, and 4ent to .a#atka. .ou#try $armer. 6i$e died in e1tember, 1777, a$ter near#y a decade o$ most ha11y married #i$e. Came /orth to o#d home, 4ith t4o #itt#e chi#dren, and became a 1ro$essiona# nurse. %ere $ound more books, and read the 1oets-!merson, 6hitman, 0horeau, 1encer, 'ar4in, Car1enter, 6i##iam Morris. & #o"ed the 0ranscendenta#ists, but did not understand them "ery 4e##. & #i"ed most#y in 1oetry and socio#o:ic science. As to my i##umination9 & 4as :oin: to /e4 -ork City one mornin: in 2anuary, 179H, on a train, to do some hos1ita# 4ork. & 4as readin: Car1enter. &t 4as a beauti$u# 4inter mornin:. & think & 4as near the Bay Brid:e, or on it, 4hen the 0hou:ht came. 0here 4as no 1articu#ar sensation, exce1t that somethin: beauti$u# and :reat seemed to ha"e ha11ened me, 4hich & cou#d on#y describe in terms o$ #i:ht. -et it 4as 1ure#y menta#. But e"erythin: #ooked di$$erent to me. & 4ent about the city

that day ca#m, but :#ad and u1#i$ted. 0he thin: & remember most 4as a 4onder ho4 soon the sensation, or im1ression, 4ou#d #ea"e me. & 4as #atent#y sce1tica#, and thou:ht it a tem1orary ins1iration, #ike that o$ a 1oem. But days, 4eeks, months, 1assed, and & $ound the shoot 4hich had broken :round that 4inter mornin: 4as e"er :ro4in:, stren:thenin: and chan:in: a## the scenery o$ my #i$e. & continua##y >uestioned and tested, and at #ast, a$ter a yearCs tria#, be:an to 4rite. A## the ear#y 1art [1. 5EE] o$ the book 4as 4ritten at ni:ht, 4hi#e & nursed and :uarded a #unatic boy, 4hose ye##s, #au:hs, curses and $i#thy Lests made the room rin: as & 4rote. -et & 4rote easi#y, s4i$t#y, 4ithout any conscious cerebration, and 4ith a sort o$ 4onder at the 4ords & 4rote, as i$ they had no connection 4ith me. .art o$ the book 4as 4ritten in the $o##o4in: summer, 4hen at home, 1art o$ it in the 4inter o$ 1799-1900, 4hi#e :ettin: ready $or the 1ress, but a#4ays 4ith the same sensations o$ ease and ins1iration. And sti##, 4hen & read the book, it seemed to me somethin: a1art, in 4hose construction & had had no hand. As to ho4 & $e#t 4hen & recei"ed the 0hou:ht, you ha"e yourse#$ most accurate#y described the sym1toms on 1a:es 10 and 11 o$ your 1am1h#et9 B6ith the inte##ectua# i##umination comes an indescribab#e mora# e#e"ation, an intense and exa#ted Loy$u#ness, and, a#on: 4ith this, a sense o$ immorta#ity; not mere#y a be#ie$ in a $uture #i$e--that 4ou#d be a sma## matter--but a consciousness that the #i$e no4 bein: #i"ed is eterna#, death bein: seen as a tri"ia# incident 4hich does not a$$ect its continuity. *urther, there are annihi#ation o$ the sense o$ sin and an inte##ectua# com1etency not sim1#y sur1assin: the o#d, but on a ne4 and hi:her 1#ane.B A#so many o$ the marks o$ Arahatshi1, as tau:ht by Buddha, describe accurate#y the $ee#in:. 6hat 1ro"es 2. 6i##iam ,#oyd to be a case o$ Cosmic Consciousness is not so much the abo"e account o$ himse#$ Ja#thou:h that cou#d hard#y ha"e been 4ritten 4ithout some such an ex1erience as i##uminationK as the "o#ume [110a] 4hich he 1roduced a$ter the occurrence in >uestion. 0his "o#ume, 4hich contains o"er4he#min: e"idence o$ the $act, is easi#y accessib#e and 4i## doubt#ess be read by e"ery 1erson 4ho $ee#s an interest in the subLect. 0he oncomin: o$ Cosmic Consciousness in this case 4as "ery simi#ar to the same $act in the case o$ !d4ard Car1enter. 0here 4as a c#ear#y-marked moment 4hen the #i:ht be:an to break throu:h, but i##umination came :radua##y. 0here 4as no subLecti"e #i:ht. 0here 4as 4e##-marked inte##ectua# i##umination and mora# e#e"ation, but the Cosmic "ision, the Brahmic 1#endor, o$ the :reat cases does not a11ear to ha"e been 1resent. &$ not, this cannot be said to be a com1#ete case, and sti## 2. 6i##iam ,#oydCs book sho4s a most exce##ent insi:ht into the cosmic order. &t must be remembered that i##umination that comes :radua##y may be as com1#ete as that 4hich comes instant#y. 6hy there shou#d be such di$$erence in the a4akenin: in di$$erent cases cannot at 1resent be ex1#ained. [1. 5EF] As $ar as our $acts 4i## carry us it 4ou#d a11ear that the cases in 4hich the Cosmic ense makes its a11earance $u## :ro4n, instant#y and, as it 4ere, in a $#ash, are those in 4hich there is marked subLecti"e #i:ht--such cases as that o$ 'ante, -e1es, .au#, .asca# and others. 6hen, on the contrary, the ne4 sense comes more :radua##y there may be no subLecti"e #i:ht, as in the cases o$ Car1enter and ,#oyd. &t seems to#erab#y certain that 4ith i##umination there occurs actua#, 1hysica#, mo#ecu#ar rearran:ement some4here in the cerebra# centres and that it is this mo#ecu#ar rearran:ement 4hich, 4hen considerab#e and sudden, :i"es rise to the 1henomenon o$ the subLecti"e #i:ht. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 55. %orace 0raube#. 6A born 'ecember 19, 17F7, and 4as there$ore in his thirty-$irst year at time o$ his $irst i##umination. %is ex1erience is here :i"en in his o4n 4ords. &t is a## o$ it $u## o$ interest, but 1erha1s the most si:ni$icant thin: about it is the manner the inte##i:ence o$ it 4as recei"ed by 6a#t 6hitman, 4hose matter o$ $act, sim1#e 4ords, B& kne4 it 4ou#d come to you,B carry a de1th o$ meanin: >uite out o$ the common. %. 0. te##s the story o$ his a4akenin: in this co##o>uia# and direct 4ay, in ans4er to the in>uiries o$ the editor9 -ou are >uite $ami#iar 4ith the 1ath o$ my s1iritua# de"e#o1ment--4ith the course taken by my menta# se#$ in arri"in: at its 1resent state. -ou kno4 & ha"e come to my o4n, 4hate"er that may be, most#y by immediate contact 4ith ex1erience rather than throu:h books, thou:h & ha"e read in books o$ the most misce##aneous character and at one 1eriod in a11a##in: numbers. But, someho4, the scho#ar in me ne"er seems to ha"e obscured the man. & su11ose my intenser ear#y readin: 4as in !merson, Car#y#e, %u:o and 4hate"er e#se & cou#d :et ho#d o$ ha"in: to do 4ith the 4or#d o$ myth and the ante-Christian cri1tures o$ the race. & do not seem to ha"e kno4n a time 4hen & ha"e not read B,ea"es o$ Grass.B But 1re"ious to May, 1779, & do not seem to ha"e :ot that Jin a senseK $ina# :ras1 o$ its mystery 4hich no4 im1arts to it its 1rimary and su1ernatura# si:ni$icance. May, 1779. 0hen, a:ain, t4o years #ater, 1791. A third time, 1795 or E, on the historic ni:ht Jhistoric to meK. [1. 5E8] 4hen circumstance made me the s1okesman o$ the dissentient :rou1 o$ !thicist in .hi#ade#1hia, on the occasion o$ the s1#it o$ the !thica# ociety there. May, 1779. 0hat o"er4he#min: ni:ht, as & #eaned o"er the rai#in: o$ the $erryboat, #ost this 4or#d $or another, and in the an:uish and Loy o$ a $e4 minutes sa4 thin:s hereto$ore 4ithhe#d $rom me re"ea#ed. 0hose 4ho ha"e had such an encounter 4i## understand 4hat this means, others 4i## not, or 4i## 1erha1s on#y rea#i?e it by intimation. & cou#d not se1arate the 1hysica# and s1iritua# o$ that moment. My 1hysica# body 4ent throu:h the ex1erience o$ a disa11earance in s1iritua# #i:ht. A## se"ere #ines in the $ront o$ 1henomena re#axed. & 4as one 4ith God, ,o"e, the (ni"erse, arri"ed at #ast $ace to $ace 4ith myse#$. & 4as sensib#e o$ 1ecu#iar mora# and menta# disturbances and readLustments. 0here 4as an immediateness to it a##--an indisso#ub#e unity o$ the se"era# ener:ies o$ my bein: in one $orce. & 4as no more boatin: it on a ri"er than 4in:in: it in s1ace or takin: star #ea1s, a tra"e#er $rom one to another on the 1eo1#ed orbs. 6hi#e & stood there the boat had :ot into the s#i1 and 4as a#most ready to :o out a:ain. A deckhand 4ho kne4 me came u1 and ta11ed me on the shou#der. B'onCt you intend :oin: o$$ the boat<B he asked. And he added 4hen & $aced him and said B-es9B B-ou #ook 4onder$u##y 4e## and ha11y to-ni:ht, Mr. 0raube#.B & did not see 6a#t ti## the next day, e"enin:. &n the meantime & had #i"ed throu:h t4enty-$our hours o$ ecstasy mixed 4ith some doubts as to 4hether & had not had a crack in the sku## and :one mad rather than $a##en under some #i:ht and made a disco"ery. But the $irst 4ords 6a#t addressed to me 4hen & sa##ied into his room 4ere reassurin:9 B%orace, you ha"e the #ook o$ :reat ha11iness on your $ace to-ni:ht. %a"e you had a run o$ :ood #uck<B & sat do4n and tried in a $e4 4ords to indicate that & had had a run o$ :ood #uck, thou:h not 1erha1s the :ood #uck he had in mind $or me at the moment. %e did not seem at a## sur1rised at 4hat & to#d him, mere#y remarkin:, as he 1ut his hand on my shou#der and #ooked into my eyes9 B& kne4 it 4ou#d come to you.B & su::ested9 B& ha"e been 4onderin: a## day i$ & am not cra?y.B %e #au:hed :ra"e#y9 B/o, sane. /o4 at #ast you are sane.B &t 4as a month be$ore the immediate e$$ect o$ this ex1erience 4ore o$$. 0he re$#ex e$$ect 4as o$

course $ixed. & can say no4 J4ritin: 1901K that $rom that day to this & ha"e ne"er kno4n one moment o$ des1air concernin: my s1iritua# re#ations to man and the uni"erse. & ha"e my earth troub#es and my earth $oib#es. But the essentia# $aith is adamantine. & ha"e ne"er had any sus1icion o$ immorta#ity. 0he :#im1se o$ that minute--and o$ the re1eated ex1eriences on the t4o a$ter occasions mentioned abo"e--into the eterna# #a4 #e$t no b#ot or >ua#i$ication. & had o$ten said be$ore, in s1eakin: o$ 6hitman Jmakin: in a 4ay a true :uessK9 B6hitmanCs notion o$ immorta#ity is not one o$ #o:ic but is 1ictoria#. %e does not be#ie"e in immorta#ity. %e sees it.B Many times 6hitman had said to me re:ardin: that ex1#anation9 B&t is e"ery 4ord true. -ou hit the nai# on the head.B /o4 & kne4 better than & had be$ore--not on#y better but in a 4ay & cou#d not ha"e kno4n be$ore--4hat & myse#$ meant 4hen & used the ex1ression9 B6hitman sees.B & see around and throu:h 1henomena. .henomena is ne"er a 4a## or a "ei#. & ha"e been [1. 5EH] ab#e to do my 4ork as ne"er be$ore. &t has brou:ht me $riends and the cheer o$ sym1athetic :reetin:s $rom a## 1arts o$ the 4or#d. +ne $eature o$ my 4ritin: & ou:ht to mention. & think & to#d you #on: a:o that & become in e$$ect automatic 4hen & am en:a:ed in any serious com1osition. & do not seem to 4rite. 0he 4ritin: seems done throu:h me. & take u1 my 1en and hard#y kno4 4hat & 4rite. A$ter & ha"e 4ritten & am o$ten sur1rised at the thin:s & ha"e said. 0hey are as ne4 to me as to any reader. A## the 4ritin: 4hich has brou:ht me any returns--con:ratu#ations--has been done in that mood. +n the ni:ht o$ the !thica# s1#it & 4as in a 1osition 4hich $orced me to be the main s1okesman o$ the 1arty o$ $reedom. & made a s1eech u1on 4hich my enemies e"en more than my $riends con:ratu#ated me. -et 4hen & :ot on my $eet on the $#oor and 1#un:ed into ta#k & 4as instant#y immersed in the stran:e #i:ht 4hich had "isited me on the $irst ex1erience and sim1#y uttered 4ithout thou:ht or reason, $orma##y s1eakin:, the 4ords o$ the mi:htier 1o4er that 1ossessed me. & ha"e $ound since that on occasions o$ crisis & ha"e mere#y to thro4 myse#$ back a:ain on this resource to disco"er that e"ery stren:th--s1iritua##y s1eakin:--it im1arted once it im1arts a:ain. &n my "ery busy #i$e, 4hich has its tem1ora# distresses, this is more than a ba#ance in bank and contributes more than any e1hemera o$ materia# 1ros1erity cou#d to4ards my "ictories9 in $act is the $irst and #ast #etter o$ my 1o4er. 6hen the #itt#e a$$airs o$ e"ery day seem most mixed u1, most to be 1ast so#ution, & am sure $ina##y to make my esca1e by the a"enue o$ these ame#ioratin: re"e#ations. /ot once has the s1irit deserted me--not once has the #i:ht, in some de:ree o$ its radiance, not a#4ays o$ course in $u## 1o4er, $ai#ed to a11ear. 0he di$$erence it makes in oneCs #i$e is the di$$erence bet4een 1re1aration and consummation. +n the occasion o$ my second ex1erience JA1ri#, 1791K, 4hich 4as not out4ard#y momentous, & $ound that my initia# se#$ sus1icion--my >uestion, Am & unbui#t or bui#t<--did not rea11ear. &$ you take my "erse B&##uminationB [and a :reat dea# o$ %. 0.Cs "erse and 1rose 4ritten since that year], and try to :et it statistica##y #an:ua:ed, you 4i## $ind that & ha"e ex1ressed a series o$ ex1eriences o$ 1ro$ound si:ni$icance to a## 4ho ha"e been simi#ar#y b#essed. & $ind that my members are no #on:er at 4ar 4ith each other. 6hen & 4as a youn:ster & read my 4ay "i:orous#y and sym1athetica##y back es1ecia##y into +rienta# #iterature o$ the re#i:ious c#ass b#a?ed a 1ath $or the s1irit. A$ter 1779 Ja hiatus in such readin: ha"in: inter"enedK & $ound myse#$ dri"en into that o#d 4or#d a:ain, to re"ie4 these my ori:ina# im1ressions. 0he ne4 #i:ht had made my "oya:e easier and more rich#y endo4ed its $ruits. +nce & $e#t that re#i:ions 4ere a## o$ them re#i:ions o$ des1air9 no4 & sa4 that no re#i:ion des1airs--that a## re#i:ion be$ore it becomes and as soon as it ceases to be an a$$air o$ institutions reso#"es itse#$ essentia##y into #i:ht and immorta#ity. & shou#d 1erha1s say that it has in"ariab#y ha11ened that someone--and sometimes many 1ersons-ha"e commented to me, and $e#icitated me, u1on my a11earance, u1on the occasions o$ my direct

contact 4ith 4hat & ha"e :ro4n to ca## my sub#imina# se#$. 0his may mean much or nothin:. But no one cou#d [1. 5E7] #i"e throu:h 4hat & do at such 1eriods and not in some 4ay out4ard#y :i"e it 4itness. -ou ha"e said to me9 B tate this thin: in 1#ain 1rose.B But ho4 can &< & cou#d ne"er state it in the 1rose that 4ou#d be understood by one 4ho has not shared my sensations. & cou#d ne"er state it in 4ords 4hich 4ou#d not make it, i$ you 1#ease, 1rose to those 4ho can enter co##atera##y into the channe#s o$ its au:ust re"e#ation. A$ter askin: you9 %o4 can &< & ha"e sho4n you ho4 & cou#d. ome thin:s & ha"e said may seem to sa"or o$ e:otism. But they are sim1#y candid. & am not measurin: myse#$ as a :enius or an idiot, but as a sim1#e third 1erson 4hose 4ord and career must be to himse#$ abso#ute #a4. & ha"e 4ritten you this memorandum im1u#si"e#y, 4ith no attem1t to dress it u1, i$, indeed, unti# no4 it is done, and no4 & ha"e read it, 4ith any actua# understandin: o$ 4hat my 1en 4ou#d commit me to or con$ess. 0he $o##o4in: 1oem 4as 4ritten by %orace 0raube# short#y a$ter his i##umination and o$ course strict#y be#on:s here9 0he ni:hts, the days, ho#d me in thra##, 0oi#s o$ men and 4omen dra: my $aith to the earth-*urro4ed 4ith 1ain, the casua# cares, & #on:--& #ook--& reach $orth to #i$e. Re#ease= !sca1e= ha## & s1eak o$ the door s4un: 4ide, o$ the unbarred :ates< A$ter the "i:i# & ste1 across the border-#ine, & take my 1#ace 4ith the 1ioneers. %a"e & met the hour 1atient#y, 4ithout $ear, at the 1orta#< /o4 is my name ca##ed, no4 the #i1 o$ my #o"e has s1oken9 'o & mistake you, + di"ine i:na#er< is it a$ter a## some other sou# that is hai#ed< My se#$ is my ans4er9 0hereCs that in my heart res1onds, meetin: the ca## 4ith e>ua# "oice, estab#ishin: $ore"er the uns1eakab#e bond= Bond that does not bind--bond that $rees--bond that disco"ers and besto4s. ,ook= & am $#ushed 4ith inexhaustib#e 1ossessions= 0he o#d measures "anish, & am ex1anded to in$inite s4ee1. + 4or#d= /ot dead to you--on#y seein: you, kno4in: you, at #ast, Mixed 4ith count#ess 4or#ds, kno4in: 4ith you your com1anions a#so9 + year= /ot dead to you--on#y seein: you, kno4in: you, at #ast, Mixed 4ith a## time, untan:#in: the knotted thread9 [1. 5E9] + 4or#d= + year=-Be$ore birth seein: birth, a$ter #i$e seein: #i$e=

0he in$inite b#ue, hea"enCs $ond eye, o1ens u1on me. + "oice, masterin: me, makin: me too master-My ear is c#ose, & hear the sy##ab#es $a##, 6a"es on shores o$ the $arther 4or#ds, 4a"es on shores o$ the day. 0he c#ouds 1art9 + $ace--+ $ace--+ $ace=-*ace smi#in: u1on me--smi#in: me 4in:s, buoyant beyond the discarded chea1ened 1resent. J-ou, too, + 1resent, sti## remainin:, 'u#y "isitin: my heart, not $orbidden, -et yie#din: the 1#ace su1remeK. & am a## eye--+ God= you are a## s1eech9 Me#ody ce#estia#--si:ht and "oice, co#or and tone, 4arrin: no more, &n the bound#ess b#ue u1#i$ted. 6hose hand touches me<--my bro4--my breast--my o4n unaskin: hand-,eadin: me out o$ se#$ to se#$< 'i"ine $orm--mother, $ather--sex on#y no4 standin: re"ea#ed, the union irre"ersib#e9 'i"ine $orm, & made 4ho#e in you, 0he e#ements di"erse here b#ended. 0his minute :ro4n in$inite, the $ar 4or#ds s1read be$ore me, 0he end#ess dri$t o$ sou#, the #on: stretch o$ $aces, a## #it by the di"ine sun-+r s4i$t or s#o4 or ear#y or #ate the #ine not any4here broken, A##--a##--e>ua##y sustained, s4e1t in the same destiny, on sea and #and o$ #i$e, 0he 1eak #it $or a##, the trium1h ine"itab#e. + my sou#= #ook yet a:ain9 0here too are you, a $i:ure in the 1anorama, +n your bro4 the da4n has set its beauteous beam, %ere 4ith me--there not 4ith me. 'eath $i##s me 4ith its abundance. 6hat is this $#ood, o"ercomin: body and sense< & $ee# the 4a##s o$ my sku## crack, the barriers 1art, the sun-$#ood enter-,o"e, #ore, not #ost, on#y ma:ni$ied, $#oatin: eterna# seas o$ essence-Be$ore and behind births and deaths, s1iritua# :ra"itation, the emer:ence e"er-more ex1andin:. [1. 5F0] + sou#, ha"e & #ost you or $ound you< *ound= the $au#t#ess circ#e born at #ast to you, A$ter the 4aitin: years. *ar eras behind, $ar eras ahead, the sim1#e $e4 years & $in:er, ha$ts $rom the centra# sun, 1eedin: $or $u##er $ruition the orbs o$ s1ace. Back to the $irst 4ord o$ s1eech,

+n to the #ast utterance o$ seers, My sou#, kno4in: its o4n, 4ra1t in its 1rotean habit, catches the 1er$ect son:. God= & am circ#ed--& am drunk 4ith the in$#ux o$ #i$e-6hee#ed in your orbit--:i"en the 4ord & 4ou#d s1eak yet must 4ithho#d-,ea"in: you, + my brother, each one, to say it $or yourse#$. Brothers, 4or#ds, & :reet you= 0he 4hee# turns, the bound#ess 1ros1ect o1ens9 A##, a## com1#icate--the #i:ht bearin: #imit#ess#y the burdens o$ a##. 'o you think that you are missed, that the #ar:e heart beats not $or you< 0hat some4here on the road you must $aint and die< tren:th 4i## be :i"en $or a## your need, And the 4eakest, 4hen the ni:ht comes 4hich is the day, 6i## :reet the kin:, a :iant in stature and :race. /o4 the immorta# years, the cease#ess round rea#i?ed-0he doubts shorn o$ 4in: and $oot, 0he $arthest #ea:ue nearest, and the mu#ti1#ied in$inities chokin: here in my breast. + my >uestioner= you do not sus1ect me--you sus1ect yourse#$9 0o-morro4, seein: yourse#$, you 4i## see me, And the i##umined s1irit, 1assin: the 1orta#, God-:ro4n, 4i## hai# me 1roud#y [80a9E0]. %ad 4e no other 4ritin:s by this man, these #ines a#one to a## 4ho can understand them--and they are as c#ear as day $rom the 1oint o$ "ie4 o$ this "o#ume--4ou#d be 1roo$ o$ i##umination. But 4e ha"e much e#se. A series o$ 4ritin:s in 1rose and "erse extendin: o"er the #ast ten years :i"es us more e"idence than is needed. 0hen there is somethin: e#se to say. %orace 0raube# Jas he intimates himse#$ in his o4n 4ords, abo"eK be#on:s 4ith B#ake, -e1es, Behmen, 4edenbor: and others, in the c#ass o$ 4hat may [1. 5F1] be ca##ed automatic 4riters. 0hese men :i"e their ins1iration $ree 4ay--they dro1 the reins on his neck and #et the horse :o. 6hat they 4rite under the di"ine im1u#se, $or those 4ho can $o##o4 their thou:ht, is di"ine, but to those 4ho can not, is, as .au# says, Luit in this connection, B$oo#ishness.B .erha1s a## these men 4rite automatica##y, but, in the case o$ some o$ them, the ex1ression as it $#o4s $rom the Cosmic ense, or as a$ter4ards modi$ied by the se#$ conscious inte##ect, is more inte##i:ib#e to the Bnatura# manB than in the case o$ others. &n not one o$ them does the meanin: #ie on the sur$ace--they a## ca## $or and demand #on: continued and thou:ht$u# readin:. 6hitman and .au# are Lust as uninte##i:ib#e as Behmen or 4edenbor:, unti# the ri:ht 1oint o$ "ie4 is reached, a#thou:h 6hitman J$or his 1artK 4rou:ht his 4ho#e #i$e, Breturnin: u1on JhisK 1oems, #in:erin: #on:,B in order to render them absorbab#e by the race. %orace 0raube# has not esca1ed the curse o$ his tribe--uninte##i:ibi#ity. But in s1ite o$ it he has 1roduced his e$$ect. And this is the stran:est thin: o$ a##--that it shou#d be 1ossib#e $or a man to s1eak or 4rite 4hat cannot be understood, but to do it in such a di"ine 4ay that his 4ords sha## be re"ered and remembered throu:h the a:es. 0he B hakes1eareB onnets ha"e ne"er been understood, and are yet acce1ted $or 4hat they rea##y are--a re"e#ation.

%orace 0raube# has many readers 4ho understand him, and e"en those 4ho do not com1rehend him $u##y are im1ressed by his 1ersona#ity, throu:h 4hich streams unmistakab#y the di"ine #i:ht. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 5E. 0he Case o$ .au# 0yner, in %is +4n 6ords. & 6A born March H, 1780, about midni:ht, in the city o$ Cork, &re#and. My mother bein: &rish, o$ an o#d $ami#y, the ar$ie#ds, one o$ 4hom is ce#ebrated by Macau#ay in his account o$ the con$#ict in &re#and bet4een the tuart $orces and those under 6i##iam o$ +ran:e. My $ather 4as the re1resentati"e [1. 5F3] in &re#and o$ an im1ortant ,ondon 1ub#ishin: house. %e used to say that one o$ his ancestors $ou:ht under 6i##iam o$ +ran:e, and & be#ie"e came o"er 4ith him $rom %o##and. & 4as brou:ht to America at the a:e o$ $our, educated in the 1ub#ic schoo#s o$ A#bany, /. -., a$ter4ards takin: the #a4 course in Co#umbia Co##e:e, /e4 -ork City, but exchan:in: #a4 $or Lourna#ism at the a:e o$ t4enty, 4hen & Loined the sta$$ o$ the /e4 -ork B6or#d,B in 4hich ser"ice & remained about ei:ht years, uninterru1ted#y. &n 177H & 4ent to Centra# America, to en:a:e in si#"er minin:, ex1#oration and tra"e#. A$ter a year in %onduras, & 4ent to Costa Rica, 4here & edited and 1ub#ished a dai#y 1a1er, ca##ed B!# Comercio,B in !n:#ish and 1anish, $or about six months, 4hen & returned to /e4 -ork and re-en:a:ed in Lourna#istic 4ork there, as editoria# 4riter on the sta$$ o$ the /e4 -ork B.ress.B 0he bent o$ my mind in the direction o$ mysticism, 4hich has so #ar:e#y in$#uenced my #ater 4ork, 1robab#y had its be:innin:s durin: a yearCs retire. ment in the haker community, at Mt. ,ebanon, /. -. J1791-3K. 0his ex1erience 4as $o##o4ed by a s1ecia# course o$ study in socia# economics and history 4ith .ro$essor Richard 0. !#y, o$ the (ni"ersity o$ 6isconsin. &n the ear#y mornin: o$ the 11th o$ May, 179F, came the cro4nin: ex1erience o$ my #i$e. +n the e"enin: o$ that day & set do4n in my diary an exact and $u## account o$ the 4ho#e e1isode, as then seen by me. 0his memorandum & here transcribe9

B6ith this dayCs da4n come the :reat re"e#ation and the :reat char:e. CCro4ned 4ith thornsC 4as the 4akin: thou:ht; then bu$$eted and s1at u1on, mocked, insu#ted, scour:ed and in the 1i##ory, Ca man o$ sorro4 and ac>uainted 4ith :rie$,C nai#ed to the cross, 1ierced in the side, utter#y Cdes1ised and reLected o$ men,C ki##ed as a ma#e$actor, buried; and then the :reat thou:ht--the truth 4hich maketh $ree; the abso#ute demonstration o$ manCs mastery o$ $ate and command o$ a## conditions--the "ictory o$ man--a## men in this racia# man, this e#der brother o$ mankind in his trium1h o"er sin, $ear and death= BBut one thin: had remained in my mind as necessary to 1ro"e to the mass o$ men to-day manCs abso#ute su1remacy o"er death in a## its $orms as an at tribute o$ his oneness 4ith God, 4ith !terna#

,i$e, .er$ect ,o"e, .er$ect 2ustice, +mniscience and +mni1otence, the "isib#e a11earance o$ a man 4ho #i"in: #on:er than the recorded years o$ any man 4ho had seen death sti## #i"ed in the $#esh 4ithout shado4 o$ chan:e or decay. And & said to myse#$, this 4ou#d be 4orth 4aitin: and 4atchin: and 4orkin: a thousand years $or= -et & 4ished the :reater emanci1ation 4ere not so $ar o$$. And #o= in the da4nin: o$ this day & kno4--kno4 abso#ute#y as a $act--a truth nothin: can destroy, that the man 4ho trium1hed e"er death on Ca#"ary near#y t4o thousand years a:o #i"es--#i"es on earth in a body o$ $#esh made 1er$ect, a man amon: men, sharin: our stru::#es and sorro4s, our Loys and :rie$s, 4orkin: 4ith us heart to heart and shou#der to shou#der--ins1irin:, :uidin:, #eadin:, su11ortin:, as may be, in e"ery human ad"ance. B0he :#ory o$ this truth, the :randeur o$ this character, the su1reme nobi#ity, 1atience, 4isdom and #o"e o$ this #i$e, thri##ed me 4ith ecstasy and a4e [1. 5F5] uns1eakab#e--$i##ed me, 1ossessed me. %e #i"es, not in some distant hea"en on a :reat 4hite throne, but here and no4; is not comin:, but is here 4ith us, #o"in:, he#1in:, #i"in:, cheerin: and ins1irin: the race to 4hich he be#on:s, as 4ho##y and as tru#y as the race be#on:s to him. /o4, indeed, it is 1#ain, that bein: #i$ted u1 he sha## #i$t a## men 4ith him--has #i$ted, is #i$tin: and must e"er continue to #i$t out o$ the "ery essence o$ his transcendent humanity. &mmorta#ity is no #on:er an hy1othesis o$ the theo#o:ian, a $i:ment o$ the ima:ination, a dream o$ the 1oet. Men sha## #i"e $ore"er, because man, in"incib#e to a## e$$ects o$ time and chan:e, and e"en o$ murderous "io#ence, #i"es to-day in the $u##ness o$ #i$e and 1o4er that he enLoyed in his thirty-third year, 4ith on#y added :#ory o$ :oodness and :reatness and beauty--a#thou:h the 4or#d counts 179F years since his #ast birth u1on this earth. B0his is the truth :i"en a:e u1on a:e to a## men in a## #ands, and 1ersistent#y misunderstood--the truth at #ast to be seen o$ a## men in its $u##ness and 1urity. Man is to kno4 himse#$, and 4ith $u## command o$ his conditions and un#imited time $or action, is not on#y to soar to4ard, but abso#ute#y attain to hei:hts o$ bein: and o$ beauty hitherto undreamed o$, and brin:in: $air#y 4ithin his rea#i?ation a hea"en on earth, in true :randeur and ha11iness as $ar transcendin: the hea"en o$ the orthodox Christian as that hea"en transcends the hea"en o$ the sa"a:e. B0his is the $act & am :i"en to kno4; the 1roo$ must come in :ood time. My mission is to bear 4itness to it--to be the "oice cryin: in the 4i#derness, C.re1are ye the 4ay o$ the ,ord= make strai:ht his 1aths.C BAnd in the #i:ht o$ this truth & #i"e ane4; & rise u1 "ita#i?ed and ener:i?ed in e"ery ner"e and $ibre. ou# and body, no #on:er strained a1art, are #inked and :#ori$ied. & 4i## be 4orthy o$ the :reat char:e o$ 0ruth Bearer to my kind, and 4i## mani$est in my body, in my thou:ht and 4ords, my #i$e and actions, the truth that has become 1art o$ me--the truth o$ manCs oneness 4ith eterna# #i$e. . . . B6ith these thou:hts $i##in: me and disso#"in: me in ha11y tears, & s1ran: $rom my bed about $i"e oCc#ock and 4a#ked u1 and do4n the room in a $er"or o$ adoration and #o"e, $or 4hat #o"e is #ike unto this manCs< A## this time the atmos1here o$ the room 4as "ibrant 4ith an intense 4hite #i:ht. 0he 1resence 4hich had been re"ea#ed in the $irst 4akin: moments seemed no4 di$$used and continuin: throu:h the uni"erse. A$ter bathin: and dressin: & 4ent out $or an ear#y 4a#k. 0he mornin: 4as chi##y, c#oudy, ra4 and :usty, but the s4eet-scented, #i:ht-$i##ed air, $u## o$ "i"id, tender :reen o$ s1rin: and "ibrant 4ith #i$e, seemed to share my sensation o$ Loy and u1#i$t.B

& may add, that my mind, bein: natura##y ana#ytica#, & ha"e been ab#e to trace as distinct $actors in the menta# e"o#ution here indicated, $irst Jand 1erha1s most o$ a##K, 6a:nerCs B,ohen:rinB and B.arsi$a#B; second, B0he Aenus o$ Mi#oB; third, MunkacsyCs BChrist Be$ore .i#ateB; a## o$ them, ho4e"er, b#ended, ex1anded and i##umined by the :rand sou# o$ 6a#t 6hitman. &n re1#y to your >uestion9 & do not kno4 4hether any chan:e in my 1hysica# a11earance $o##o4ed 4hat may be ca##ed my i##umination and 4ou#d [1. 5FE] rather some one e#se 4ou#d s1eak o$ that. & ha"e been to#d, ho4e"er, that my $ace 4as that o$ one a$#ame, and that is distinct#y my o4n $ee#in: as to the chan:e 1hysica##y. 0here is a consciousness o$ a steady :#o4 4hich is #i:ht and 4armth in a## my bein:. &t is certain that e"er since that mornin: & ha"e had a #ar:er and surer ho#d on #i$e and ha"e been ab#e to 4ork 4ith c#earer and more acti"e brain and body. Bein: asked to ex1#ain more $u##y the continuous #i$e o$ Christ on earth in a human body, .au# 0yner ans4ered as $o##o4s9 &n assertin: the continued existence on earth o$ the man 2esus, in the body o$ $#esh and b#ood, it is by no means intended to deny the #a4 demonstrated throu:hout the uni"erse in a## $orms o$ #i$e, sim1#e or com1#ex, o$ the 1assa:e $rom birth to maturity, and maturity to decay, so $ar as outer $orm is concerned. 6hat this continued existence o$ 2esus in a body o$ $#esh and b#ood means is dominion and contro# o"er the #a4 o$ construction, destruction and reconstruction :oin: on in a## $orms, its de#iberate and conscious direction at a## times. As a matter o$ $act, $#exibi#ity is the "ery essence o$ $orm, and this is es1ecia##y true in re:ard to the human $orm. 0he s1irit, 4hich is the man himse#$, $orm#ess and unsubstantia#, is continua##y bui#din: and rebui#din:, ca##in: to himse#$ out o$ the uni"ersa# ocean o$ matter and $orce a## the e#ements he needs, and reLectin: and ex1e##in: that 4hich he has used, 4hen it no #on:er ser"es his 1ur1ose, or 4hen he has taken $rom it a## that he re>uires. &n the true sense, there is no such thin: as disembodied s1irit. 1irit must embody itse#$ $or mani$estation and ex1ression. 2esus, ha"in: attained to s1iritua# se#$ consciousness, de#iberate#y and conscious#y chose and chooses his embodiment, mo#din: it $rom day to day, into :reater and :reater res1onsi"eness to his 4i##--in his case the Cosmic 4i##, the 4i## o$ the *ather. %e is ab#e to 1ass throu:h c#osed doors and stone 4a##s in this body, because o$ his 1o4er to chan:e its "ibrations. 0hat is to say, he 1asses throu:h stone 4a##s, as ethers or :ases 1ass throu:h substances o$ #o4er "ibrations or :reater density. 0he com1onent e#ements o$ his body, 4hi#e :o"erned to some extent by norma# human anatomica# structure and or:ani?ation, is in 4hat mi:ht be ca##ed a state o$ $#ux. 0he o#d Greeks considered the uni"erse in a state o$ $#ux, as indeed it is. *u##y a4are, as & am, o$ the di$$icu#ties in the 4ay o$ describin: a 1henomenon, not mere#y un$ami#iar, but unthinkab#e by most men, & can on#y ask the reader 4ho desires a keener com1rehension o$ 4hat is meant by this Bimmorta#i?ation o$ the $#esh,B to ima:ine by 4ay o$ ana#o:y, and yet an ana#o:y con"eyin: a "ery c#ose a11roximate to the actua#ity--to ima:ine an architect 4ho has 1#anned a "ery beauti$u# and 1er$ect d4e##in:, 4hose mind ho#ds the 1#an "ery distinct#y and com1#ete#y, and 4ho is himse#$ a master bui#der, 4ith un#imited command o$ the materia#s needed to embody his 1#an, and unerrin: kno4#ed:e o$ the best method o$ bui#din:. &ma:ine, $urther, that this architect, standin: in the midst o$ the d4e##in: he has 1#anned and bui#t, shou#d $ind that the materia#s he used, by some chance. or rather #a4, burned u1 e"ery [1. 5FF]

ni:ht 4ithout, ho4e"er, burnin: him, or in the #east inLurin: his 1o4ers. Remember that the 1#an remains intact. Remember that the bui#derCs ski## is not consumed; that his command o$ materia#, su$$icient to his needs and instantaneous in su11#y, remains 4ith him. 6hat 4ou#d ha11en< %e 4ou#d re1roduce this d4e##in: as >uick#y as it 4as destroyed; in $act, there 4ou#d be no a11arent break in the continuity o$ the d4e##in:. 0he on#y 1ossib#e chan:es 4ou#d be that, 4ith ex1erience and :ro4th, the materia# 1art o$ the bui#din: 4ou#d become e"er $iner and $iner, the adLustments o$ its "arious 1arts one to another more and more exact. 0his in a rou:h 4ay, con"eys an idea o$ 4hat is meant by the immorta# man in an immorta# embodiment. /o di$$icu#ty a11ears to be $ound in concei"in: o$ the immorta# 1rinci1#e in man embodyin: itse#$ in a succession o$ bodies, on an ascendin: or descendin: sca#e, any more than 4e $ind it di$$icu#t to concei"e o$ the uni"ersa# 1rinci1#e o$ #i$e embodyin: itse#$ in a "ariety o$ $orms in an ascendin: or descendin: sca#e. And yet, any such 1rocess must be considered com1#ex and uncertain, com1ared to the sim1#e and de$inite 1rocesses o$ the cosmica##y conscious man conscious#y and de#iberate#y rebui#din:, $rom day to day, that embodiment 4hich best ex1resses his thou:ht and ans4ers to his re>uirements. &n this, as in other thin:s, e"o#ution o$ $orms and o$ 1rocesses are a## in the direction o$ increased sim1#icity--o$ economy and e$$iciency in the doin: o$ our 4ork. &t is not the 1ersona# 2esus that is immorta#i?ed, or that has the 1o4er o$ immorta#i?in: the $#esh, but the Christ 1rinci1#e c#othed in that 1ersona#ity, embodied in it and usin: it sim1#y as one o$ its modes o$ motion, so to s1eak. 0he Christ in 2esus, ho4e"er, came into such $u##ness and 1#ainness o$ mani$estation that his 1ersona#ity is indeed made the ,i:ht o$ the 4or#d that #i:hteth e"ery man that cometh into the 4or#d. As re:ards the a11earance o$ .au# 0yner at the time o$ i##umination, & am in$ormed by %. C. as $o##o4s9 B& am in a 1osition to :i"e a 1ositi"e statement as to the a11earance o$ Mr. .au# 0yner on the mornin: o$ the 11th o$ May, 179F. %is co#or 4as una#tered, his $#esh 4arm and natura#, his ex1ression 1ecu#iar#y s4eet and bri:ht. %is $ace had at the time and retained $or days a$ter4ards, the i##uminated #ook 4e see at times on the $ace o$ the dyin:, a #ook o$ ecstasy, bri:ht, u1#i$ted--it 4as as i$ #it u1 4ith a :#o4 $rom some unseen source. /o #a1se o$ the ordinary $acu#ties, no $ai#ure o$ $u## hea#th, both menta# and bodi#y, but on the contrary a11arent#y su1erabundant hea#th. %is dayCs 4ork Ja "ery #ar:e oneK 4as done that day as usua#.B &t on#y remains to >uote t4o short 1assa:es $rom a book 4ritten and 1ub#ished be$ore .au# 0yner had e"er heard o$ the 1resent editor or his theories9 [1. 5F8] At daybreak o$ *riday, the 11th o$ May, 179F, & 4oke into $u## and abso#ute kno4#ed:e o$ the :reat $act 4hich to me 1ro"es manCs immorta#ity here and no4, and in the body o$ $#esh 4e kno4. & kno4 that a man had #i"ed near#y nineteen hundred years, and, kno4in: on#y $u##er and $u##er #i$e 4ith the 1assin: o$ the years, had #i"ed and sti## #i"es in the same body in 4hich, in the be:innin: o$ that 1eriod, he 4a#ked the earth a man o$ $#esh and b#ood. 0his man, in 4hom humanity came to $u## $#o4er 4ith the conscious mani$estation o$ his oneness 4ith eterna# #i$e in the thirty-third year o$ his 1resent incarnation, has rea##y destroyed the #ast enemy, 4hich is death. 0o-day, in !uro1e and America, Austra#ia and A$rica, &ndia and the is#es o$ the sea, 4here"er the *ather is 4orshi1ed in s1irit and in truth--as in the 2udea o$ %erod the Great--2esus the Christ, on o$ God and on o$ Man, #i"es in the midst o$ us= *or this cause came he into the 4or#d; that he mi:ht be a 4itness to the truth; a #i"in:, unim1eachab#e 4itness o$ the truth that sha## make us $ree-the truth o$ manCs re#i:ion JreunionK 4ith God, throu:h abso#ute s1iritua# se#$ consciousness--4ith God--4ith the !terna#, +mni1otent and +mniscient ource and *ountain o$ ,i$e, Bin 4hom 4e #i"e

and mo"e and ha"e our bein:,B 4ithout 4hom 4e are not= & ha"e said & kne4 this :reatest $act in the history o$ humanity in a moment; that 4hat be$ore 4as as unkno4n to me as 4as the 6estern continent to Co#umbus be$ore he si:hted #and, became in an instant a kno4n rea#ity, as much a 1art o$ my consciousness as 4as the air & breathed; a truth as yet $aint#y com1rehended in its $u##ness, but a truth $irm#y :ras1ed, irre"ocab#e and indestructib#e; an eterna# "erity 4ritten in the #etters o$ $ire on my brain and in my heart--and so on the mind and in the heart o$ this a:e, and o$ a## $uture a:es. +1enin: my eyes on the $irst rays o$ mornin: #i:ht i##uminatin: my room, & thou:ht o$ the oneness o$ !terna# ,i:ht and ,i$e in a "a:ue 4ay, 4hen my attention 4as seemin:#y di"erted by the ima:e o$ a monkCs tonsured head; and & thou:ht o$ the cro4n o$ thorns it symbo#i?ed. 0hen the 4ho#e sub#ime tra:edy o$ the 1assion mo"ed "i"id#y and ra1id#y be$ore my eyes; the scour:in:, the 1i##ory, the cu$$s and b#o4s, the Libes and Leers, the mockery and derision o$ that cro4nin: 4ith thorns; the 1ain$u# 1ro:ress o$ Go#:otha, hooted by the b#ind and crue# mob; the torture and i:nominy o$ the nai#in: to the cross, the cry o$ a:ony te##in: that the #ast dre:s o$ the cu1 had been drained; the shout o$ "ictory that 1roc#aimed B&t is $inished=B & sa4 then the s1ear thrust; & sa4 the buria#, the sub#ime tem1#e o$ the 'i"ine thus #aid #o4, and & sa4--the resurrection on the third day. At this 1oint my mind o1ened to the :reat $act, as to a $#ood o$ #i$e. %e rose $rom the dead. %e ne"er died a:ain= %e #i"es= 0he air in my room seemed to "ibrate 4ith a more intense #i:ht than 4as e"er seen on #and or sea. My brain and ner"es, my b#ood and musc#es, a## my bein: "ibrated in sym1athetic unison 4ith this #i:ht, and in the midst o$ its shinin: :#ory & behe#d the 'i"ine Man, the (ndyin: Man--behe#d him $ace to $ace, and kne4 that it 4as he in "ery $#esh and bones, as in $#eshtranscendin: sou#; kne4 that it 4as he and not another [17H9 E]. [1. 5FH] BAeri#y, "eri#y, & say unto you that he that be#ie"eth on me hath e"er#astin: #i$eB [2ohn "i, EH]. &n these 4ords 2esus announced a scienti$ic 1rinci1#e o$ the utmost im1ortance. Be#ie$ is essentia# to the attainment o$ immorta#ity Jin or out o$ the bodyK. Be#ie$ in 4hat< Be#ie$ in immorta#ity--a state o$ consciousness o$ the $act o$ immorta#ity. Be#ie$ in 2esus, in any rea# sense, is be#ie$ in the immorta#ity o$ man. &t is a be#ie$ in him 4ho is Bthe 4ay, the truth and the #i$eB--in body and sou# to:ether; and 4ith be#ie$, a rea#i?ation o$ oneness 4ith him [17H99H-7]. & o$$er no criticism o$ the s1eci$ic be#ie$ o$ .au# 0yner as to B0he ,i"in: Christ.B &t is sim1#y a >uestion as to ho4 the 4ords are understood. Christ Jas .au# named the Cosmic enseK is o$ course #i"in: and 4i## a#4ays #i"e. *rom the 1oint o$ "ie4 o$ this 1resent book .au# 0yner is a#most a ty1ica# case o$ Cosmic Consciousness. a. 0he subLecti"e #i:ht 4as 4e## marked. b. 0here 4as the characteristic mora# e#e"ation. c. A#so the usua# inte##ectua# i##umination. d. 0he sense o$ immorta#ity.

e. 0he suddenness o$ the onset, the instantaneousness o$ the a4akenin:. $. 0he 1re"ious menta# #i$e o$ the man 4as such as is #ike#y to #ead to i##umination. :. %is a:e o$ i##umination, thirty-$i"e years and t4o months. h. %e attained Cosmic Consciousness in the s1rin:, 11th o$ May. i. 0here 4as the characteristic chan:e in a11earance u1on i##umination. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 5F. 0he Case o$ C. -. !., in %er +4n 6ords. & 6A born A1ri# 31, 178E. & 4as brou:ht u1 a member o$ the Church o$ !n:#and, acce1ted its teachin: and #o"ed its ser"ices and #itur:y. & be#ie"ed in Christ as God &ncarnate--the 4ord made $#esh. 0he doctrine o$ the atonement, taken in the sense o$ a sacri$ice necessary to a11ease the an:er o$ an a"en:in: God, had #on: been reLected by me. & 4as married on 2anuary 1, 1791. My husband 1ossessed an intense and earnest desire $or truth. %e 4as [1. 5F7] an a:nostic. +ur common :round 4as a $irm con"iction that God is ,o"e, that %e is a#so ,i:ht and that in %im is no darkness at a##. 04o years a$ter our marria:e my husband became an enthusiastic and ardent admirer o$ the 4ritin:s o$ 6a#t 6hitman, and here, to my sorro4, & 4as #e$t behind. & tried to read B,ea"es o$ Grass,B but cou#d not understand a 4ord o$ it. & cou#d hear the music o$ the "erse, but the #an:ua:e in 4hich it 4as 4ritten 4as to me an unkno4n ton:ue. & reco:ni?ed that there 4as somethin:, and 1erha1s somethin: beyond the common, in this manCs 4ritin:, but & 4as sim1#y unab#e to see 4hat it 4as. &n the autumn o$ 1795 4e mo"ed into the country and sett#ed in a #itt#e "i##a:e in -orkshire. oon a$ter4ards my husband 4ent to Bo#ton to meet the B!a:#e Co##e:eB men there. %e returned home de#i:hted 4ith the ne4 comrades he had $ound, 4ith the hearty #o"e and :ood $e##o4shi1 4ith 4hich he had been recei"ed, at the indis1utab#e e"idence o$ the 1o4er$u# ma:netism o$ the man 6a#t 6hitman, 4ho cou#d dra4 to:ether men o$ a## sorts, di"erse in country, ca##in:, habits, station, indeed in e"erythin: but this 4onder$u# sense o$ comradeshi1. & became sti## more mysti$ied. 0hen in e1tember, 179E, a remarkab#e youn: .hi#ade#1hian, named .. '., 4ho 4as dee1#y imbued 4ith 6hitmanCs 1hi#oso1hy, "isited us. +n Monday and a:ain on 0uesday e"enin: .. '., my husband and myse#$ had #on: ta#ks about 6hitman and his teachin:. +n the a$ternoon o$ 6ednesday & 4ent to see a $riend, a $armerCs 4i$e, and 4e dro"e o"er the har"est $ie#ds to take some re$reshment to her husband 4ho 4as 4orkin: 4ith his men. 6hen & 4as :oin: a4ay she :a"e me t4o "ery beauti$u# Marecha# /ie# roses. & had a#4ays had a 1assionate #o"e o$ $#o4ers, but the scent o$ these and their ex>uisite $orm and co#or a11ea#ed to me 4ith >uite exce1tiona# $orce and "i"idness. & #e$t my $riend and 4as 4a#kin: s#o4#y home4ard, enLoyin: the ca#m beauty o$ the e"enin:, 4hen & became conscious o$ an unutterab#e sti##ness, and simu#taneous#y e"ery obLect about me became bathed in a so$t #i:ht, c#earer and more etherea# than & had e"er be$ore seen. 0hen a "oice 4his1ered in my sou#9 BGod is a##. %e is not $ar a4ay in the hea"en; %e is here. 0his :rass under your $eet is %e; this

bounti$u# har"est, that b#ue sky, those roses in your hand--you yourse#$ are a## one 4ith %im. A## is 4e## $or e"er and e"er, $or there is no 1#ace or time 4here God is not.B 0hen the earth and air and sky thri##ed and "ibrated to one son:, and the burden o$ it 4as BG#ory to God in the hi:hest and on earth, 1eace, :ood 4i## to4ard men.B +n my return home both my husband and his sister remarked a chan:e in my $ace. An in$inite 1eace and Loy $i##ed my heart, 4or#d#y ambitions and cares died in the #i:ht o$ the :#orious truth that 4as re"ea#ed to me--a## anxiety and troub#e about the $uture had utter#y #e$t me, and my #i$e is one #on: son: o$ #o"e and 1eace. 6hen & 4ake in the ni:ht or rise $rom my bed in the mornin:--nay, at a## hours o$ the day and ni:ht--the son: is e"er 4ith me, BG#ory to God in the hi:hest, on earth, 1eace, :ood 4i## to4ard men.B /o4 & cou#d read 6a#t 6hitman. Read him= &ndeed, it seemed more than readin:, $or my sou#, ea:er#y drinkin: in his 4ords, 4as thereby re$reshed and in"i:orated. [1. 5F9] 0he e$$ects o$ this ex1erience on my dai#y #i$e ha"e been many, chie$#y, & think, a$ter the dee1 under#yin: Loy and 1eace came a $aith in the eterna# ri:htness o$ a## thin:s; a ceasin: to $ret and 4orry o"er the 1rob#em o$ e"i#; a desire to #i"e in the o1en air as much as 1ossib#e and an e"er:ro4in: de#i:ht in the beauties o$ nature at a## times and seasons o$ the year; a stron: tendency to4ards sim1#icity o$ #i$e and dee1enin: sense o$ the e>ua#ity and brotherhood o$ a## men. a. &t 4i## be noticed that the subLecti"e #i:ht 4as 4e##, thou:h not stron:#y marked in the case. b. 0hat mora# e#e"ation 4as a 1rominent $eature. c. &nte##ectua# i##umination seems to ha"e been 1resent, thou:h 4e ha"e no conc#usi"e e"idence o$ it. d. 0he sense o$ immorta#ity 4as 1ronounced. e. *ear o$ death 4as #ost. $. 6e are not to#d in so many 4ords, but it seems 1#ain that there cou#d be no sense o$ sin in the menta# condition 4hich accom1anied and $o##o4ed the ex1erience. :. 0he chan:e 4as sudden, instantaneous. h. 0he 1re"ious character o$ the 1ersonCs mind 4ou#d mark her as a #ike#y 1erson to ha"e such an ex1erience as this. i. he 4as o$ the ri:ht a:e--in her thirty-$irst year. L. 0he 1resent 4riter cannot s1eak o$ any added charm to the 1ersona#ity o$ Mrs. !., but it seems to him 4e must :ather $rom 4hat 4e are to#d that such occurred u1on her i##umination. k. 0he 1henomenon 4hich in the :reat cases has been ca##ed trans$i:uration 4as 1resent in moderate de:ree in this. &t 4as noticed by both her husband and her sister. +n#y one thin: more remains to say. 6hat may be ca##ed the menta# sus1ension 4hich seems to be a necessary 1re#iminary to i##umination 4as noticed and re1orted by Mrs. !. B& became conscious o$

an unutterab#e sti##ness,B and Bsimu#taneous#yB she 4as 4ra11ed in the subLecti"e #i:ht. &t seems remarkab#e that this $act shou#d ha"e been noted by the o#d %indoo seers, and it is not sur1risin: that it 4as some4hat misinter1reted by them. &t seems that they thou:ht that this menta# sus1ension 4as not on#y an ine"itab#e accom1animent o$ i##umination but an e$$icient cause o$ it. 0hey there$ore #aid do4n the strictest ru#es $or inducin: [1. 580] the menta# condition in >uestion in the ho1e and ex1ectation that, that bein: secured, i##umination 4ou#d $o##o4. o 4e ha"e such directions as these9 BA de"otee shou#d constant#y de"ote himse#$ to abstraction, remainin: in a secret 1#ace, a#one, 4ith his mind and se#$ restrained, 4ithout ex1ectation and 4ithout be#on:in:sB [1FE9 87]. And a:ain9 B0hat menta# condition, in 4hich the mind restrained by 1ractice o$ abstraction, ceases to 4orkB [1FE9 89]. 0his 4as su11osed to be the menta# state out o$ 4hich /ir"ana must arise. &t is the state out o$ 4hich it arises, but it does not $o##o4 and does not a11ear that the state o$ menta# sus1ension has any casua# re#ation to the state o$ i##umination or /ir"ana. 0his is 1erha1s as :ood a 1#ace as any $or a >uotation $rom Gibbon, 4hich 4i## shed some #i:ht on the history o$ o1inion on the abo"e 1oint, and 4i## a#so sho4 ho4 a :reat student and :reat man may utter#y $ai# to see $acts, 4hich, thou:h brou:ht immediate#y to his notice, are out o$ accord 4ith his 1reconce1tions. %e says o$ the !m1eror Cantacu?ene [959 195] that he Bde$ended the di"ine #i:ht o$ Mount 0abor, a memorab#e >uestion 4hich consummates the re#i:ious $o##ies o$ the Greeks. 0he $akirs o$ &ndia, and the monks o$ the +rienta# church 4ere a#ike 1ersuaded that in tota# abstraction o$ the $acu#ties o$ the mind and body the 1urer s1irit may ascend to the enLoyment and "ision o$ the 'eity. 0he o1inion and 1ractice o$ the monasteries o$ Mount Athos 4i## be best re1resented in the 4ords o$ an abbot 4ho $#ourished in the e#e"enth century. C6hen thou art a#one in thy ce##,C says the ascetic teacher, Cshut thy door, and seat thyse#$ in a corner; raise thy mind abo"e a## thin:s "ain and transitory; rec#ine thy beard and chin on thy breast; turn thy eyes and thy thou:hts to4ards the midd#e o$ thy be##y, the re:ion o$ the na"e#, and search the 1#ace o$ the heart, the seat o$ the sou#. At $irst a## 4i## be dark and com$ort#ess, but i$ you 1erse"ere day and ni:ht you 4i## $ee# an ine$$ab#e Loy, and no sooner has the sou# disco"ered the 1#ace o$ the heart than it is in"o#"ed in a mystic and etherea# #i:ht.C 0his #i:ht, the 1roduction o$ a distem1ered $ancy, the creature o$ [1. 581] an em1ty stomach and an em1ty brain, 4as adored by the @uietists as the 1ure and 1er$ect essence o$ God himse#$.B Gibbon has correct#y re1orted the recommendations o$ the &ndian sa:es. 0he truth o$ the matter seems to be as $o##o4s9 6hen, 4ithout $orethou:ht, kno4#ed:e or endea"or Jas in a## the 6estern cases as $ar as the 4riter kno4sK i##umination comes s1ontaneous#y, it is 1receded J$or an instant at #eastK by 4hat 4e may ca## menta# sus1ension. 0hat $act ha"in: been noted by the !astern ade1ts, 4ho sou:ht to reduce /ir"ana to an art, it 4as su11osed that, menta# sus1ension bein: secured, i##umination 4ou#d $o##o4--that the $irst 4as, in $act, in some 4ay, the cause o$ the second. /o4 it seems to the 4riter certain that 4here you ha"e a subLect on the "er:e Jas it 4ereK o$ the Cosmic ense it may be 1ossib#e to induce this by $o##o4in: the directions :i"en in, $or instance, the Bha:a"ad Gita, 4hen, nothin: bein: done, i##umination 4ou#d not s1ontaneous#y su1er"ene. But the Cosmic ense Jthou:h in any case more "a#uab#e than a## the riches o$ the earthK 4hen se#$ induced, as by such methods as re$erred to, is #ess "a#uab#e, 1robab#y much #ess "a#uab#e--#ess 1otent and master$u#--#ess creati"e--than it is in cases in 4hich it bursts $orth Jas it 4ereK o$ its o4n stren:th--se#$ de#i"ered--trium1hant.

&t seems certain that the monks o$ Mount Athos rea##y kne4 o$ the state here ca##ed BCosmic Consciousness,B other4ise ho4 cou#d they ha"e s1eci$ied, as they did, the subLecti"e #i:ht< *rom 4hence 4ou#d they ha"e deri"ed the kno4#ed:e o$ it and o$ the Bine$$ab#e LoyB 4hich accom1anies it< Concernin: the adoration o$ the Cosmic ense as God, 1erha1s it is so. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

C%A.0!R 58. Case o$ A. 2. . & 6A born on the 3Eth o$ 2anuary, 17H1, in a country "i##a:e, the se"enth o$ a $ami#y o$ nine. & 4as the youn:est o$ six :ir#s. My $ather, mother, and a## o$ us chi#dren 4ere "ery musica#--the :ir#s ha"in: $ine "oices. 6hen & 4as three or $our years o#d & 4as taken about to di$$erent 1#aces to sin:, and at that [1. 583] a:e cou#d sin: a son: throu:h i$ it 4ere sun: to me. 6hen a #itt#e o#der 1 4ou#d make be#ie"e & 4as a :reat sin:er and 4ou#d s1end hours thum1in: on an o#d desk o$ my $atherCs rather than 1#ay on the or:an, because & 4ou#d hear the sound & made on the #atter, 4hich did not a#4ays 1#ease me, 4hi#e $rom the other there came no sound to inter$ere 4ith that created in my o4n ima:ination. 0o this day & sometimes 4onder 4hether & did not rea##y hear comin: $rom the o#d desk the music 4hich my $ancy created in myse#$. & 4as a#4ays "ery $rai#. Much o$ the time & did not care to 1#ay 4ith other chi#dren, but #iked better to #isten to this s1iritua# music 4hich $ascinated me. &n the end this dream 4as dissi1ated by the tra:ic death o$ my $ather, and by an accident 4hich ha11ened to myse#$. +r did &, 1erha1s, sim1#y :ro4 out o$ it< 0he thou:ht o$ becomin: a 1ub#ic sin:er 4as constant#y he#d be$ore me by my $ami#y and $riends, and & 4as sent to a musica# schoo# in Boston. &t a11eared that my "oice had a## the >ua#ity su11osed, but my $rai# 1hysi>ue and some resu#ts o$ the accident a##uded to stood in my 4ay; yet & 4ou#d not :i"e u1. & 4as married ear#y and a$ter4ards 4orked at my music harder than e"er, and my husband $e#t that my heart 4as so much in sin:in: that it 4ou#d 1robab#y ki## me to :i"e it u1. oon, ho4e"er, & broke do4n entire#y as the resu#t o$ o"er4ork. !"erythin: 1ossib#e 4as done $or me, but to no a"ai#. & $ai#ed steadi#y and 4as in constant 1ain $rom the e$$ect o$ a $a## in chi#dhood by 4hich my s1ine 4as inLured. & took "arious remedies to make me s#ee1, but they on#y brou:ht on excitement and de#irium. & 4as sent at #ast to a sanatorium, took to my bed in a darkened room and re$used to see any o$ my $riends. *or a time my #i$e 4as des1aired o$, and & on#y ra##ied to 1#an to take my #i$e 4hen & shou#d ha"e an o11ortunity. At #ast a time came 4hen & had :i"en u1 a## ho1e and $e#t there 4as nothin: more $or me to #i"e $or or to #ook $or4ard to. +ne day 4hi#e in this state & 4as #yin: >uiet#y in my bed 4hen a :reat ca#mness seemed to come o"er me. & $e## as#ee1 on#y to 4ake a $e4 hours a$ter to $ind myse#$ in a $#ood o$ #i:ht. & 4as a#armed. 0hen & seemed to hear the 4ords, B.eace, be sti##,B o"er and o"er a:ain. & cannot say it 4as a "oice, but & heard the 4ords 1#ain#y and distinct#y Lust as & had heard the music comin: out o$ the o#d desk in my chi#dhood. & 1ut my head under the 1i##o4 to shut out the

sound, but heard it Lust the same. & #ay $or 4hat seemed to me then a, #on: time in that condition, 4hen :radua##y & 4as a:ain in the dark. & sat u1 in my bed. & 4ou#d not ca## the nurse, as & $e#t she 4ou#d not understand. & did not, o$ course, understand myse#$, but & $e#t it meant somethin:. 0his same ca#mness came to me o$ten, and it a#4ays came be$ore the #i:ht. A$ter that ni:ht my reco"ery 4as steady 4ithout the aid in any 4ay o$ a 1hysician or medicine. 6hen the #i:ht came to me a:ain #ater & asked my husband i$ he did not see it, but he did not. & ha"e not tried to cu#ti"ate it, as & do not understand it. & on#y kno4 that 4hereas $ormer#y & 4as a 4reck & am to-day 4e## and stron: 1hysica##y and menta##y, and 4hereas & #o"ed the excitement o$ a 1ub#ic #i$e & no4 #o"e the >uiet o$ home #i$e and a $e4 $riends. 6ith this ca#mness has come a 1o4er Jas & ca## itK to hea# others. 6ith a touch or in some cases by catchin: the eye & can in many cases induce s#ee1. [1. 585] [1ara:ra1h continues] &n other cases the 1erson 4i## say to me9 B6hy is it & $ee# so rest$u# 4hen & am near you<B 6hen $riends ha"e asked me to te## them o$ my ex1erience & ha"e dec#ined exce1t in one or t4o cases. &t is a## so rea# to me, and & $ear that to others it 4i## seem $oo#ish; but some day these thin:s 4i## a## be ex1#ained, and & ho1e they may be soon. At the time & $irst sa4 the #i:ht & 4as t4enty-$our years o#d. & ha"e seen it three times a#to:ether. /o4 as to the inte##ectua# and mora# ex1eriences that immediate#y $o##o4 the #i:ht9 &t is about im1ossib#e to set these $orth, $or 4ords are "ery 1oor as a medium to ex1ress either the $ee#in: or the "ision that came to me at that time. & think the inte##ect cou#d ne"er :i"e to me in 4or#ds o$ study 4hat is re"ea#ed to me durin: this ex1erience and immediate#y $o##o4in: the 1resence o$ the #i:ht. 0o me it is beyond inte##ectua# ex1ression. &t is seein: in4ard#y, and the 4ord harmony 4ou#d 1erha1s ex1ress 1art o$ 4hat is seen. %umanity :oes on and on a#most in des1air, ho1in: some time to $ind rest and 1eace and $u##ness o$ #i$e in the unde$ined $uture, 4hen, in $act, a## these and more are here no4 i$ 4e 4ou#d Jcou#d<K on#y reach out our hand and take them. My su1reme desire is to be o$ he#1 to humanity, but 4hen & ha"e had this #i:ht come to me & ha"e been so $i##ed 4ith the desire to re"ea# 4hat & see to mankind that it seems as thou:h & 4ere not doin: anythin: at a##. 0he menta# ex1eriences $o##o4in: the #i:ht are a#4ays essentia##y the same--name#y, an intense desire to re"ea# man to himse#$ and to aid those 4ho are tryin: to $ind somethin: 4orth #i"in: $or in 4hat they ca## Bthis #i$e.B & do not $ee# that & ha"e made myse#$ inte##i:ib#e, but & re1eat that, in this subLect, at #east, 4ords o$$er a most inade>uate medium o$ ex1ression. Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com [1. 58E] [1. 58F]

.AR0 A&.

,A 0 6+R' .

&. MA/- readers, be$ore they ha"e reached this 1a:e, 4i## ha"e been struck by the $act that the name o$ no 4oman is inc#uded in the #ist o$ so-ca##ed B:reat cases,B and the names o$ on#y three in that o$ B,esser, &m1er$ect and 'oubt$u# &nstances.B Besides these three the editor kno4s another 4oman, sti## #i"in:, 4ho is undoubted#y i$ not a :reat, sti## a :enuine, case. he 4ou#d not, ho4e"er, 1ermit the editor to use her ex1erience e"en 4ithout her name, and the case is there$ore re#uctant#y entire#y omitted. 0he on#y other 4oman kno4n to the 1resent 4riter, either in the 1ast or in the 1resent, 4ho is or 4as, either certain#y or a#most certain#y, a case o$ Cosmic Consciousness is Madame Guyon, 4ho 4as, it seems to him, a :enuine and :reat instance, thou:h un$ortunate#y the e"idence in her case is not as de$inite as cou#d be 4ished.

&&. 2eanne Marie Bou"ieres de #a Mothe 4as born A1ri# 15th, 18E7, 4as a sick#y and 1recocious chi#d, 4ith stron: re#i:ious tendencies, :reat earnestness o$ 1ur1ose, a #eanin: to4ards se#$ renunciation and a 1assion $or s1iritua# books, es1ecia##y the Bib#e, 4hich as a chi#d o$ ten she used to read $rom mornin: ti## ni:ht. At the a:e o$ sixteen she 4as married to M. Guyon, 4ho 4as then thirty-ei:ht. 6hat 4ith an e#der#y and stern husband and a most disa:reeab#e mother-in-#a4 her obLecti"e #i$e 4as unha11y, e"en miserab#e. *or a## out4ard i##s she $ound conso#ation in re#i:ion, and her #i$e 4as rea##y a ha11y one, exce1t 4hen this in4ard Loy su$$ered ec#i1se, as $rom time to time it did. At #ast, ho4e"er, ou [1. 588] the 33d o$ 2u#y, 1870 Jthat is, in the summer o$ her thirty-third yearK, came $ina# de#i"erance. 0he 4riter does not kno4 o$ any record o$ her subLecti"e ex1erience u1on that day, but it seems certain that the rest o$ her #i$e 4as $i##ed 4ith 1eace and ha11iness, 4hich is characteristic o$ the #i"es o$ those 4ho ha"e 1assed into Cosmic Consciousness. he describes herse#$[QQ] as ha"in: ceased $rom a## se#$-ori:inated action and choice. 0o her ama?ement and uns1eakab#e ha11iness, it a11eared as thou:h a## such natura# mo"ement existed no #on:er--a hi:her 1o4er had dis1#aced and occu1ied its room. B& e"en 1ercei"ed no more [she 4rites in her autobio:ra1hy] the sou# 4hich %e had $ormer#y conducted by %is rod and %is sta$$, because no4 %e a#one a11eared to me, my sou# ha"in: :i"en u1 its 1#ace to %im; e"en as a #itt#e dro1 o$ 4ater cast into the sea recei"es the >ua#ities o$ the sea.B he s1eaks o$ herse#$ as no4 1racticin: the "irtues no #on:er as "irtues--that is, not by se1arate and constrained e$$orts. &t 4ou#d ha"e re>uired e$$ort not to 1ractice them [1709 33H]. [588-1]Q 0hese $e4 4ords, thou:h not 1erha1s o$ themse#"es 1ro"in: anythin: are "ery characteristic. B& :i"e nothin: as duties,B says 6hitman. B6hat others :i"e as duties & :i"e as #i"in: im1u#ses Jsha## & :i"e the heartCs action as a duty<KB [1959 190].

&&&. ome years a:o, 4hen the desi:n o$ this "o#ume 4as $ormin: in the mind o$ the 4riter, it 4as his intention to inc#ude se"era# cha1ters treatin: o$ other de1artures $rom the norm in the menta# #i$e o$ man more or #ess ana#o:ous to that 4hich he has named Cosmic Consciousness, $or the s1ecia# 1ur1ose o$ examinin: into the re#ation Ji$ anyK bet4een these and the #atter. %ad he 1ersisted in his 1#an he 4ou#d ha"e inc#uded J1K a re"ie4 o$ hy1notism; J3K o$ so-ca##ed mirac#es, su1ra-norma# 1hysica#, as distin:uished $rom su1ra-norma# menta# 1o4ers; J5K so-ca##ed s1iritua#ism--the notion o$ the sensib#e communion o$ man 4ith other and 1erha1s hi:her s1irits considered in re#ation to this other notion o$ the communion o$ man 4ith a hi:her se#$ 4ithin himse#$, and JEK cases in 4hich man seems to be the centre and in some sense the director o$ $orces 1resumab#y existin: entire#y outside o$ himse#$, and the re#ation o$ such cases Ji$ anyK to the 1reterhuman 1sychic mani$estations o$ those endo4ed 4ith the [1. 58H] [1ara:ra1h continues] Cosmic ense. 0ime, and 1robab#y the necessary abi#ity, $ai#ed him $or the #ar:er attem1t, and he 4i## on#y a##ude to one case Jbe#on:in: to cate:ory EK $or the sake o$ indicatin: 4hat seems to him the stron: 1robabi#ity that a## these di$$erent c#asses o$ cases J4here"er :enuine, as many o$ them [QQ] undoubted#y areK, i$ they do not a#4ays #ie side by side, at #east touch one another by their an:#es.

&A. 6i##iam tainton Moses [15193EF et se>.] 4as born in ,inco#nshire, !n:#and, /o"ember Fth, 1759. %is $ather 4as headmaster o$ a :rammar schoo#. 6i##iam tainton Moses 4as educated at +x$ord. 0ook his de:ree. 6as ordained, and 4as $or the rest o$ his #i$e, as #on: as hea#th 1ermitted, an acti"e and 1o1u#ar 1arish c#er:yman. (1 to the a:e o$ thirty-three he di$$ered in no s1ecia# res1ect $rom the ordinary uni"ersity educated !n:#ish Church c#er:yman. At that 1eriod Jabout the usua# time o$ #i$e, it 4i## be noted, $or the oncomin: o$ Cosmic ConsciousnessK, in the course o$ 17H3, the 1hysica# 1henomena, 4hich :i"e him interest to us here, be:an. 0hey continued $or some ten years and then, 4ith $ai#in: hea#th, 1assed a4ay. 6i##iam tainton Moses died in e1tember, 1793. %e ne"er married, and 4ent #itt#e into society. B%is 1ersona# a11earance o$$ered no indication o$ his 1ecu#iar :i$t. %e 4as o$ midd#e stature, stron:#y made, 4ith some4hat hea"y $eatures and thick dark hair and beardB [1. 587] [1ara:ra1h continues] [1519 3F0]. &t must be understood that the $acts as :i"en in this case, as 4e## as the trust4orthiness o$ those 4ho ha"e re1orted them, inc#udin:, o$ course, 6i##iam tainton Moses himse#$, ha"e been "ery thorou:h#y in>uired into by such com1etent men as 0. 6. %. Myers, and it is $irm#y be#ie"ed that no dece1tion o$ any kind has been attem1ted or thou:ht o$. 6hate"er ex1#anation o$ them may u#timate#y be :i"en and acce1ted, the $acts as set do4n to-day 4i## a#most certain#y stand. &t 4ou#d be im1ossib#e in this 1#ace to :i"e the data u1on 4hich the truth o$ the account rests. 0hese can be $ound e#se4here by those 4ho 4ish to see them. A## that is necessary here and a## that can be done is to cite as sam1#es a "ery $e4 instances o$ the su1ranorma# occurrences 4hich, 4ith extraordinary $re>uency, and in :reat "ariety, surrounded the man $or at #east ten years.

Motion 4ithout contact, directed by e"ident inte##i:ence, is seen marked#y in the $o##o4in: instance9 & 4as ca##in: on a $riend, and the con"ersation $e## on the 1henomena o$ s1iritua#ism. A sittin: 4as 1ro1osed, and nothin:, or a#most nothin:, occurred. 6e 4ere >uite a#one in the room, 4hich 4as 4e## #i:hted. 6e dre4 back $rom the tab#e, intendin: to :i"e u1 the attem1t. My $riend asked 4hy nothin: occurred. 0he tab#e, untouched by us, rose and :ent#y touched my throat and chest three times. & 4as su$$erin: $rom se"ere bronchia# sym1toms, and 4as a#to:ether be#o4 1ar. A$ter this no ra1 or mo"ement cou#d be e#icited, and 4e 4ere $ain to acce1t the ex1#anation o$ our 4ant o$ success. My $irst 1ersona# ex1erience o$ #e"itation 4as about $i"e months a$ter my introduction to s1iritua#ism. .hysica# 1henomena o$ a "ery 1o4er$u# descri1tion had been de"e#o1ed 4ith :reat ra1idity. 6e 4ere ne4 to the subLect, and the 1henomena 4ere most interestin:. A$ter much mo"ement o$ obLects, and #i$tin: and ti#tin: o$ the tab#e, a sma## hand or:an, a chi#dCs 1#aythin:, 4as $#oated about the room, makin: a most inharmonious din. &t 4as a $a"orite amusement 4ith the #itt#e, .uck-#ike in"isib#e 4ho then mani$ested. +ne day JAu:ust 50, 17H3K the #itt#e or:an 4as "io#ent#y thro4n do4n in a distant corner o$ the room, and & $e#t my chair dra4n back $rom the tab#e and turned into the corner near 4hich & sat. &t 4as so 1#aced that my $ace 4as turned a4ay $rom the circ#e to the an:#e made by the t4o 4a##s. &n this 1osition the chair 4as raised $rom the $#oor to a distance o$, & shou#d Lud:e, t4e#"e or $ourteen inches. My $eet touched the to1 o$ the skirtin: board, 4hich 4ou#d be about t4e#"e inches in hei:ht. 0he chair remained sus1ended $or a $e4 moments, and & then $e#t myse#$ :oin: $rom it, hi:her and hi:her, 4ith a "ery s#o4 and easy mo"ement. & had no sense o$ discom$ort nor o$ a11rehension. & 4as 1er$ect#y conscious o$ 4hat 4as bein: done, and described the 1rocess to [1. 589] those 4ho 4ere sittin: at the tab#e. 0he mo"ement 4as "ery steady and occu1ied 4hat seemed a #on: time be$ore it 4as com1#eted. & 4as c#ose to the 4a##, so c#ose that & 4as ab#e to 1ut a 1enci# $irm#y a:ainst my chest and to mark the s1ot o11osite to me on the 4a## 1a1er. 0hat mark, 4hen measured a$ter4ards, 4as $ound to be rather more than six $eet $rom the $#oor, and, $rom its 1osition, it 4as c#ear that my head must ha"e been in the "ery corner o$ the room, c#ose to the cei#in:. & do not think that & 4as in any 4ay entranced. & 4as 1er$ect#y c#ear in my mind; >uite a#i"e to 4hat 4as bein: done, and $u##y conscious o$ the curious 1henomenon. & $e#t no 1ressure on any 1art o$ my body, on#y a sensation o$ bein: in a #i$t, 4hi#st obLects seemed to be 1assin: a4ay $rom be#o4 me. & remember a s#i:ht di$$icu#ty in breathin: and a sensation o$ $u##ness in the chest, 4ith a :enera# $ee#in: o$ bein: #i:hter than the atmos1here. & 4as #o4ered do4n >uite :ent#y and 1#aced in the chair, 4hich had sett#ed in its o#d 1osition. 0he measurements and obser"ation 4ere taken immediate#y and the marks 4hich & had made 4ith my 1enci# 4ere noted. My "oice 4as said at the time to sound as i$ $rom the corner o$ the room, c#ose to the cei#in:. 0his ex1eriment 4as more or #ess success$u##y re1eated on nine other occasions. +n the 3d o$ e1tember, 17H3, & see $rom my records that & 4as three times raised on to the tab#e and t4ice #e"itated in the corner o$ the room. 0he $irst mo"ement on to the tab#e 4as "ery sudden--a sort o$ instantaneous Lerk. & 4as conscious o$ nothin: unti# & $ound myse#$ on the tab#e--my chair bein: unmo"ed. 0his, under ordinary circumstances, is 4hat 4e ca## im1ossib#e. & 4as so 1#aced that it 4ou#d ha"e been out o$ my 1o4er to >uit my 1#ace at the tab#e 4ithout mo"in: my chair. &n the second attem1t & 4as 1#aced on the tab#e in a standin: 1osture. &n this case & 4as conscious o$ the 4ithdra4a# o$ my chair and o$ bein: raised to the #e"e# o$ the tab#e and then o$ bein: im1e##ed $or4ard so as to stand u1on it. & 4as not entranced, nor 4as & conscious o$ any externa# 1ressure. &n the third case & 4as thro4n on to the tab#e, and $rom that 1osition on to an adLacent so$a. 0he mo"ement 4as instantaneous, as in the $irst recorded case; and thou:h & 4as thro4n to a

considerab#e distance, and 4ith considerab#e $orce, & 4as in no 4ay hurt. At the time & #ay on the so$a & $e#t the chair in 4hich & had been sittin: and 4hich 4ou#d be $our $eet $rom 4here & #ay, come and 1ress my back se"era# times. & 4as $ina##y 1#aced on the tab#e. *or an enormous number o$ simi#ar and di"erse 1henomena occurrin: in this case, see 151.

A. As a#ready stated, the abo"e are on#y >uoted as sam1#es o$ unusua# su1ra-norma# incidents said to ha"e taken 1#ace--4hich undoubted#y did take 1#ace o"er and o"er a:ain $or ten years in [1. 5H0] the ex1erience o$ this man. /o4 4hat Ji$ anyK re#ation exists bet4een this case and one o$ Cosmic Consciousness< 6e ha"e seen that in the case o$ 6i##iam tainton Moses the 1henomena 4ith 4hich 4e are dea#in: be:an at about the ty1ica# a:e--thirty-three years--and it is stated that on at #east one occasion Bthe drain on the "ita# stren:th o$ 6i##iam tainton Moses 4as so :reatB that the mani$estations had to be discontinued. &t seems c#ear $rom the matter-o$-course 4ay the abo"e is stated that the BmediumB habitua##y $e#t $ati:ue or exhaustion in 1ro1ortion to the $re>uency and ma:nitude o$ the mani$estations. 6e ha"e a#so seen that sickness on the 1art o$ the BmediumB in #ike manner inter$ered 4ith the 1roduction o$ the 1henomena. 0hese $acts 1oint to the BmediumB himse#$ as the source o$ the $orce exhibited in so many di$$erent 4ays. &$ this in$erence is correct it is at the same time undoubted#y true that he 4as not a4are that the 1o4er 4hich caused the 1henomena 1roceeded $rom himse#$. /either shou#d 4e ex1ect, reasonin: $rom ana#o:y, that he 4ou#d be, since e"en in Cosmic Consciousness--4here a## the 1henomena are menta# and 4here conse>uent#y 4e shou#d #ook that the rea# actor 4ou#d be sti## #ess #iab#e to be decei"ed as to the 1erson actin:--4e see that he is so, not occasiona##y, but a#most or >uite constant#y. .au#, Mohammed, -e1es, Behmen, B#ake, te## us o"er and o"er a:ain that the :reat thou:hts, di"ine emotions, 4hich they ex1ress, are not their o4n but communicated $rom 4ithout. 0he 1rotestations made by B#ake--a hundred times re1eated--and the #ast time to his 4i$e a $e4 minutes be$ore his death, in re$erence to the son:s 4hich he san: as he #ay s#o4#y dyin:9 BMy be#o"ed= they are not mine. /o, they are not mine,B ha"e been, in one sha1e or another, made by them a##. ti## 4e be#ie"e to-day that that other se#$ 4hich 4rote the !1ist#es, dictated the )oran, com1osed the Aurora, 4as rea##y none other than a 1art Jthe more di"ine 1artK o$ .au#, Mohammed and Behmen res1ecti"e#y. 0he man acts and does not kno4 that it is he 4ho is actin:--is sure, in $act, that it is not; scouts Jas does MohammedK indi:nant#y the im1utation that the thou:hts, the 4ords, 1roceed $rom him, and [1. 5H1] o$$ers 1roo$ that such im1utation neither is nor can be $ounded on $act9 BAnd i$ ye are in doubt o$ 4hat 4e ha"e re"ea#ed unto our ser"antB [Gabrie# s1eaks, and Bour ser"antB is, o$ course, Mohammed] Bthen brin: a cha1ter #ike it . . . but i$ ye do not, and ye sha## sure#y do it not,B etc. [1F19 15]. &n many cases the denia# has been acce1ted and the 4or#d has a:reed 4ith the annunciator that direct#y, or indirect#y, God has re"ea#ed to him the exa#ted sentiments and sub#ime truths that ha"e 1assed his #i1s that God, or a messen:er $rom God, #i"es in him and s1eaks throu:h him.

6hy not su11ose that 4e ha"e in"o#"ed in the 1ersona#ity o$ 6i##iam tainton Moses a 1ara##e# $act--a 1ara##e# du1#ex or mu#ti1#ex 1ersona#ity--that in some 4ay, so $ar, 1erha1s, utter#y inconcei"ab#e to us Jas to some o$ their contem1oraries and $o##o4ers it 4as inconcei"ab#e that 2esus and Mohammed mere#y as men said and did the 4ords and deeds 4hich 1roceeded $rom themK as 4e## as to himse#$, 6i##iam tainton Moses did himse#$ e"o#"e the $orce, did himse#$ $urnish the inte##i:ence, 4hich 4ere o1erati"e in the 1henomena< &t seems corroborati"e o$ this "ie4 that bodies, as hundred ton rocks or houses, such as no man cou#d mo"e, are not #i$ted or dis1#aced; that the #i:hts are not :reater than cou#d be su11#ied by the $orce resident in ordinary man, su11osin: that $orce or some o$ it to take the $orm o$ #i:ht; that the inte##i:ence mani$ested, thou:h o$ten considerab#e and sometimes extraordinary, is not abo"e human 1ossibi#ities, takin: into account the inte##i:ence 1ossessed by 1ersons ha"in: Cosmic Consciousness. *or i$ su1ramorta# bein:s 4ere o1erati"e in the 1roduction o$ these so-ca##ed s1iritua#istic 1henomena, 4hy shou#d these remain so constant#y u1on or Jtakin: into account on#y the ordinary human $acu#tiesK immediate#y abo"e the 1#ane o$ human 1o4ers< 0hen a:ain 4e ha"e seen in the course o$ this study that the 4ho#e history o$ man, as 4e## as that o$ the or:anic 4or#d, is sim1#y the history o$ the e"o#ution o$ ne4 $acu#ties one a$ter the other--any one o$ 4hich Jbe$ore it 4as e"o#"edK 4ou#d ha"e seemed an im1ossibi#ity and an absurdity to any member o$ the race about to take it on. %a"e 4e not in, $or instance, [1. 5H3] s1iritua#ism and te#e1athy, 4ith a## their a#most in$inite#y "aried 1henomena, the :erm or :erms o$ some ne4 $acu#ty or $acu#ties, so $ar as #itt#e understood as 4as Cosmic Consciousness a thousand years a:o, and not, as sometimes thou:ht, in any sense, the action or inter$erence in human a$$airs, either o$ disembodied s1irits or o$ su1ra-, in$ra-, or extra-human minds<--such $acu#ties not necessari#y destined to ex1and and become uni"ersa# J$or, in e"o#ution BMany are ca##ed but $e4 chosenBK, but a#most certain#y, in modern times, and do4n to date, ex1andin: and becomin: more common. And, indeed, may it not 4e## be that in the se#$ conscious human bein:, as 4e kno4 him to-day, 4e ha"e the 1sychic :erm o$ not one hi:her race on#y, but o$ se"era#< As in the nebu#a o$ a so#ar system 4e ha"e the 1otentia#ity not o$ one s1here on#y or one kind o$ s1here, but o$ a sun, 1#anets, moons, comets and many #esser bodies; as in the $irst, unice##u#ar, #i"in: creature 4e had the 1arent not o$ one on#y but o$ many races o$ mu#tice##u#ar descendants; as in the a#a#us homo 4e had the 1ro:enitor, not mere#y o$ one race, but o$ many races o$ "arious#y charactered se#$ conscious men-so it may be Jmay it not<K that in the $oremost race or races o$ se#$ conscious man to-day 4e ha"e the e#i:ibi#ity, the :erm, o$ not one su1erior race on#y, but o$ se"era#. As $or exam1#e9 a cosmic conscious race; another race that sha## 1ossess seemin:#y miracu#ous 1o4ers o$ actin: u1on 4hat 4e ca## obLecti"e nature; another 4ith c#air"oyant 1o4ers $ar sur1assin: those 1ossessed by the best s1ecimens so $ar; another 4ith miracu#ous hea#in: 1o4ers; and so on. 0hat so-ca##ed miracu#ous 1o4ers are c#ose#y a##ied to 4hat is here ca##ed Cosmic Consciousness, that they a11ear in re#ation 4ith the #atter, that they are no more su1ernatura# than it is, and that these 1o4ers, in their natures, co"er a #ar:e ran:e o$ o1eration--a## this is c#ear#y reco:ni?ed and 1#ain#y tau:ht by the men 4ho, o$ a## others, kno4 most on the subLect. GautamaCs dicta thereon may be read Jsu1raK in the cha1ter de"oted to him. .au# is no #ess ex1#icit, but sets $orth in "ery 1#ain terms Bthat there are di"ersities o$ :i$ts, but the same s1iritB [309139 1]-[1. 5H5] that Bto one is :i"en throu:h the s1irit the 4ord o$ 4isdom, to another the 4ord o$ kno4#ed:e, to

another $aith, to another :i$ts o$ hea#in:, to another miracu#ous 1o4ers, to another discernin:s o$ s1irits, and to another inter1retation o$ ton:uesB [309139 7-10].

A&. A main obLect 4hich the 4riter o$ this "o#ume has had be$ore him has been to 1oint out that there ha"e #i"ed in this 4or#d certain men 4ho in conse>uence, not o$ an extraordinary de"e#o1ment o$ any or a## o$ the ordinary menta# $acu#ties, but by the 1ossession o$ a ne4 one 1ecu#iar to themse#"es and non-existent Jor at #east undec#aredK in ordinary 1eo1#e, see, kno4 and $ee# s1iritua# $acts and ex1erience 1sychica# 1henomena, 4hich bein: "ei#ed $rom, are sti## o$ most "ita# im1ort to, the 4or#d at #ar:e; that i$ one or t4o o$ these men are studied to the exc#usion o$ the rest--as has been the 1ractice 4ith not Christians on#y but 4ith Buddhists and Mohammedans as 4e##--the resu#t must be inade>uate and unsatis$actory as com1ared 4ith the study o$ a##, $or the reason that none o$ them ha"e been ab#e to te## much o$ 4hat they ha"e seen, kno4n and $e#t, and one or t4o on#y o$ them bein: read, 4hat #itt#e they do te## is certain--Lust because o$ its incom1#ete, $ra:mentary character--to be misunderstood; 4hi#e i$ they are a## read and com1ared the testimony o$ each is $ound to thro4 #i:ht u1on, su11#ement and stren:then that o$ a## the others; that it is o$ the :reatest im1ortance--as has indeed a#4ays been $e#t--that these men shou#d be as 1ro$ound#y as 1ossib#e studied and absorbed by e"ery one 4ho has as1irations $or the hi:her s1iritua# #i$e because the contact o$ the mind o$ the student 4ith the minds o$ these men has the e$$ect o$ 1roducin: in the mind o$ the $ormer a## the s1iritua# ex1ansion and :ro4th o$ 4hich it is by its con:enita# constitution ca1ab#e. 0hrou:h the aid o$ these men e"en Cosmic Consciousness itse#$ is o$ten 1ossib#e o$ achie"ement 4here 4ithout them it 4ou#d certain#y not occur; as one o$ them says9 B& besto4 u1on any man or 4oman the entrance to a## the :i$ts o$ the uni"erseB [1959 318]. [1. 5HE] [1ara:ra1h continues] +r as says another :reat man, 4ho, thou:h not, it is be#ie"ed, in the c#ass here treated o$, had at #east their earnestness i$ not their "ision and their Loy9 BAt #east it is 4ith heroes and God-ins1ired men that &, $or my 1art, 4ou#d $ar rather con"erse, in 4hat dia#ect soe"er they s1eak= Great, e"er-$ruit$u#, 1ro$itab#e $or re1roo$, $or encoura:ement, $or bui#din: u1 in man$u# 1ur1oses and 4orks, are the 4ords o$ those that in their day 4ere M!/B [8E9HF]. And not on#y is it better to study a number o$ these men rather than on#y one or t4o, but shou#d the student, $rom idiosyncrasy or any cause, con$ine his attention to one or t4o o$ them, it is immense#y im1ortant that he shou#d ha"e an o11ortunity o$ choosin: the master 4hom he is to $o##o4, since a man born in !uro1e or America may be more certain#y 4rou:ht u1on, and more dee1#y in$#uenced $or :ood, by the (1anishads and uttas than by J$or instanceK the /e4 0estament. 0his 4as true, at #east, o$ cho1enhauer and 0horeau. +$ the $ormer, it is to#d9 B&n a corner o$ his room 4as 1#aced a :i#t statuette o$ Buddha, and on a tab#e not $ar o$$ #ay 'u1erronCs ,atin trans#ation o$ the (1anishads, ca##ed the +u1nekhat, 4hich ser"ed as the 1rayer book $rom 4hich cho1enhauer read his de"otionsB [7H9 EF8]. +$ the +u1nekhat cho1enhauer said9 B&t has been my com$ort in #i$e, it 4i## be the so#ace o$ my deathB [1EH981]. And as there are many men in the 6est 4ho are, or 4ou#d be i$ they read them, more bene$ited by Buddhistic and Mohammedan scri1tures than they are by 2e4ish or Christian, so, doubt#ess, there are thousands o$ men in southern Asia 4ho, born Buddhists, Brahmans or Mohammedans, 4ou#d be, $rom some 1ecu#iarity o$ menta# constitution, more readi#y and 1ro$ound#y stirred by the Gos1e#s and .au#ine e1ist#es, or B,ea"es o$ Grass,B than by the Aedas or by any o$ the books that o4e their ins1iration to the teachin:s o$ Gautama or Mohammed.

A&&. &$ there is such a "ast inter"a# bet4een the man 4ith Cosmic Consciousness and him 4ith se#$ consciousness on#y, ho4 is it that [1. 5HF] the $ormer does not stand out be$ore the 4or#d as be#on:in: to a se1arate c#ass $rom the #atter< %o4 is it that there are a hundred 1ainters and 1oets 4ho, in the estimation o$ near#y the 4ho#e 4or#d, o"er-rank 6i##iam B#ake, thou:h he had Cosmic Consciousness and they had it not< %o4 is it that men, standin: on a#most the #o$tiest 1eaks o$ $ame--Aristot#e, .#ato, /e4ton, Caesar--ha"e se#$ consciousness on#y, 4hi#e 2ohn -e1es, ,as Casas, !d4ard Car1enter and others, 4ho are said to ha"e this su1reme, a##-su$$icient $acu#ty, are not :enera##y kno4n to ha"e been "ery extraordinary men< 0he ans4er seems to be9 &n the $irst 1#ace the #iterary instinct Jor ex1ression o$ any kindK is not necessari#y hi:h#y de"e#o1ed in the Cosmic Conscious mind, but is a $acu#ty a1art. Ba#?ac 4orked himse#$ to death endea"orin: to ac>uire an ade>uate sty#e, and 6hitman #i"ed and died "i"id#y conscious o$ his de$ects o$ ex1ression. A:ain9 the a"era:e se#$ conscious man can a11reciate the $acu#ties o$ the se#$ conscious mind, e"en 4hen unusua##y de"e#o1ed, "ery much easier, "ery much more certain#y, than he can those o$ the Cosmic Conscious mind. &n s1ite o$ these ob"ious $acts, it remains true that se#$ conscious man, e"en in his b#indness, has 1#aced the hi:hest cro4ns o$ a## u1on the heads o$ men--Gautama, 2esus, Mohammed, 'ante, B hakes1eareB--4ho ha"e had the di"ine $acu#ty o$ Cosmic Consciousness. 0he inte##ect o$ these Cosmic Conscious men has o$ten, i$ not a#4ays, a ran:e and incisi"eness-4itness es1ecia##y 'ante and B hakes1eareB--4hich 1#ace them c#ear#y abo"e a#most any mere#y se#$ conscious 1erson. &t is a#so c#ear that their 1ure#y mora# >ua#ities--4itness es1ecia##y Gautama, 2esus and 6hitman--:i"e them a rank a1art $rom their se#$ conscious $e##o4s, but this is not by any means the 4ho#e story. 0he centra# 1oint, the kerne# o$ the matter, consists in the $act that they 1ossess >ua#ities $or 4hich 4e at 1resent ha"e no names or conce1ts. 2esus a##uded to one o$ these 4hen he said9 B6hoe"er drinketh o$ the 4ater that & sha## :i"e him sha## ne"er thirst; but the 4ater that & sha## :i"e him sha## become in him a 4e## o$ 4ater s1rin:in: [1. 5H8] u1 unto eterna# #i$eB [1H9E91E]. And 6hitman 1oints in the same direction 4hen he dec#ares that his book is not #inked 4ith the rest nor $e#t by the inte##ect, Bbut has to do 4ith unto#d #atenciesB [1959 1H] in 4riter and reader, and a#so 4hen he states that he does not :i"e #ectures and charity--that is, either inte##ectua# or mora# :i$ts--but that 4hen he :i"es he :i"es himse#$ [1959 88]. 0he ordinary se#$ conscious mind cannot c#ear#y rea#i?e the $acu#ty a##uded to in these 4ords, and conse>uent#y it cannot :i"e it a name. .erha1s the best that can be done is to consider it as ana#o:ous to an in$#ux o$ "ita#ity, admitted into humanity throu:h certain men, 1ermeatin: and "i"i$yin: each and a## 4ho 1ermit it to 1ass into them. 0o the most the >ua#ity in >uestion 4i## seem inde$inite and e#usi"e to the #ast de:ree. As a matter o$ $act, it is the most im1ortant and the most so#id entity that exists today in the 4or#d.

A&&&.

6hat is it that determines that a :i"en man sha## enter into Cosmic Consciousness J$or this "o#ume is 1hysio#o:ica# as 4e## as 1sycho#o:ica#, and its 1sycho#o:y must ta##y 1hysio#o:ica# $actsK< &n other 4ords9 6hat are the $actors that enter into and $ina##y decide $or i##umination< a. 0he $irst seems to be $u## maturity, the a:e o$ thirty to $orty years, accordin: as the man is endo4ed at birth 4ith :reater or #ess #on:e"ity--that is, accordin: to the number o$ years the man needs to reach $u## maturity--an a"era:e a:e o$, say, thirty-$i"e years. 0his e#ement cou#d ha"e been 1redicated a 1riori, since, i$ mankind is :ro4in: u1 to Cosmic Consciousness, the indi"idua#s 4ho reach the hi:h 4ater mark o$ menta# e"o#ution on the next 1#ain be#o4 Jthat o$ se#$ consciousnessK must be those 4ho 4i## $irst enter it, and the ear#iest indi"idua#s to enter it must do so 4hen they are at their hi:hest 1oint o$ s1iritua# e$$iciency. b. !ducation Jso ca##edK seems to ha"e nothin: to do 4ith it. ome o$ the :reatest cases J2esus, Mohammed, -e1es, Behmen and 6hitmanK ha"e been, $rom the 1oint o$ "ie4 o$ the schoo#s, [1. 5HH] some o$ them entire#y, others a#most tota##y, i:norant. +n the other hand, scho#astic trainin: does not seem necessari#y to ha"e any 1reLudicia# in$#uence, since some cases Jas 'ante, Bacon and Car1enterK 4ere distin:uished students at :ood co##e:es. But i$ Beducation,B in the ordinary sense o$ that 4ord, has #itt#e to do 4ith the matter, there is another sense in 4hich it has a :reat dea# to do 4ith it. 6e are to#d, $or instance, by a hi:h authority, that those 4ho desire the com1anionshi1 o$ the Cosmic ense, Bneed the best b#ood, the4s, enduranceB; that Bnone may come to the tria# ti## he or she brin:s coura:e and hea#thB; that Bon#y those may come 4ho come in s4eet and determined bodiesB; that Bno diseased 1erson, no rum drinker or "enerea# taint is 1ermitted to enterB [1959 13F]. c. &t is 1robab#y im1erati"e that the man shou#d ha"e a :reat mother--a 4oman stron:, ath#etic, s1iritua#, o$ :ood 1hysi>ue, o$ su1erior menta# and es1ecia##y mora#, 1o4ers. (n$ortunate#y 4e kno4 #itt#e or nothin: o$ the mothers o$ most o$ our Cosmic Conscious cases. BaconCs, ho4e"er, and certain#y 6hitmanCs, 4ere exce1tiona# 4omen. .robab#y 4e shou#d be sa$e in be#ie"in: the traditions to the same e$$ect o$ the mothers o$ Gautama and 2esus. d. &t is most #ike#y a#so necessary that the $ather shou#d be a su1erior man 1hysica##y and s1iritua##y, thou:h it is certain#y not that he shou#d be inte##ectua##y. e. .erha1s the most im1ortant 1oint o$ a##--:ranted a :ood a"era:e, or abo"e the a"era:e, man and 4oman $or $ather and mother--is that these shou#d ha"e o11osite, or at #east di"erse, tem1eraments Jthe secret o$ success or $ai#ure in a## marria:es is 1erha1s in"o#"ed in the $u#$i##ment or "io#ation o$ this un4ritten #a4K. 0hat i$ the $atherCs, $or instance, shou#d be cho#eric-me#ancho#ic, the motherCs shou#d be san:uine-1h#e:matic, and so on. $. 0hen comes the $ina# and su1reme 1hysio#o:ica# necessity--name#y, that the union o$ $ather and mother $rom 4hich is to 1roceed the Cosmic Conscious man sha## occur under 1er$ect conditions, so that each 1arent sha## be $u##y re1resented in the o$$-s1rin:-[1. 5H7] each b#ended 4ith the other--the resu#t bein: a 1er$ect man 4ith the >ua#ities and tem1eraments o$ both $ather and mother [1059 8F]. &t is 1erha1s not im1erati"e that a man shou#d ha"e a## $our tem1eraments as a condition o$ i##umination, but it is 1robab#e that a## the :reat cases ha"e had a## $our, or at #east three.

:. 0he ri:ht 1hysica# and menta# or:ani?ation :ranted and $u## maturity ha"in: been reached, the next 1re-condition o$ i##umination is the time o$ year. +$ the tota# o$ $orty-three cases :i"en in this "o#ume, in e"ery case but three 4here the season is kno4n, that is in se"enteen cases, it took 1#ace in the $irst se"en months o$ the year. 0he ex1#anation o$ the $act that i##umination occurs :enera##y in s1rin: and ear#y summer is no doubt the same as that o$ the a:e at 4hich it ha11ens--$u## maturity. As at 1resent e"en the $oremost members o$ the race cannot reach the "anta:e :round--the status--$rom 4hich Cosmic Consciousness can be entered be$ore $u## or near#y $u## maturity, so the $urther ad"anta:e o$ the time o$ year o$ $u##est "ita#ity is an e#ement o$ :reat im1ortance. 0he season o$ the ascendin: sun, o$ increasin: tem1erature, o$ risin: sa1 and burstin: bud, o$ the 1airin: o$ birds, at 4hich the heart o$ a## nature, inc#udin: human nature, is at $#ood tide, is the season in 4hich 4e mi:ht Ji$ e"erK ex1ect, and is the season in 4hich 4e $ind, the b#ossomin: $orth o$ this di"ine e"ent--an e"ent su1reme in the #i$e o$ the indi"idua# and to be su1reme in the #i$e o$ the race. h. ,ast o$ a##, the man $itted by heredity, 1ersona# :ro4th and the rest to recei"e the exa#ted endo4ment o$ 4hich there is here >uestion, must himse#$ do somethin:, must 1#ace himse#$ J1erha1s not intentiona##y or conscious#yK in the ri:ht menta# attitude. 6hat this is has been 1ointed out a#ready many times, both indirect#y and direct#y, and may be once a:ain indicated in the 4ords o$ an undoubted#y ins1ired 4riter. J&t is the 'eity or Cosmic ense that s1eaksK [1FE9 139]9 B+nce more #isten to my exce##ent 4ords--most mysterious o$ a##. tron:#y & #ike you, there$ore & 4i## dec#are 4hat is $or your 4e#$are. +n me 1#ace your mind, de"ote yourse#$ to me, re"erence me. & dec#are to [1. 5H9] you tru#y you are dear to me. *orsakin: a## e#se, come to me as your so#e re$u:e. & 4i## re#ease you $rom a## sin, $rom a## doubt.B

&I. &$ this "o#ume did not threaten to become undu#y #ar:e, a section or cha1ter o$ some #en:th mi:ht "ery 1ro1er#y be de"oted to the "arious arti$icia# means ado1ted Jes1ecia##y in &ndiaK to induce the $acu#ty or condition here treated o$. ome o$ these ha"e been a##uded to, and those curious on the subLect may consu#t es1ecia##y F8 and 1FE. &t does not seem, so $ar as kno4n to the 4riter, that any :reat 4ork has e"er been done by 1ersons in 4hom the $acu#ty 4as arti$icia##y excited, thou:h doubt#ess the #i"es o$ such 1ersons ha"e been made immense#y ha11ier and better. 0he obLect o$ the 1resent 1ara:ra1h, ho4e"er, is to re$er "ery brie$#y to a menta# condition occasiona##y induced by anesthetics, 4hich is undoubted#y c#ose#y a##ied to the $acu#ty under consideration. 2ust as the drinkin: o$ a#coho# induces a kind o$ arti$icia# and bastard Loy, so the inha#ation o$ ether and ch#oro$orm induces JsometimesK a kind o$ arti$icia# and bastard cosmic consciousness. 0he $o##o4in: brie$ cases 4i## make this c#ear [1319 F78]9 'r. Geor:e 6y#d says Ju1on takin: ch#oro$ormK9 B& sudden#y ex1erienced the extraordinary im1ression that my s1iritua# bein: stood "isib#y outside my body, re:ardin: that deserted body #yin: on the bed. hort#y a$ter4ard & ca##ed on three di$$erent 1ro$essiona# ch#oro$ormists and asked them i$ any o$ their subLects had e"er ex1erienced sensations #ike my o4n. &n re1#y one :ent#eman said9 C& ha"e o$ten heard 1atients ex1ress simi#ar ideas.C Another said9 C& myse#$ ha"e ex1erienced on three occasions 4hen under ch#oro$orm, exact#y simi#ar sensations.C And the third :ent#eman said9 CMy 1atients ha"e o$ten said that they ex1erienced no 1ain, but $e#t as i$ they sa4 4ith their inner eye a## & 4as doin: durin: the o1erations.C & 4as to#d o$ a 1atient 4ho said, a$ter anesthesis9 C& thou:ht & had :ot at the bottom o$ the secrets o$ nature.C And a dentist

[1. 570] to#d me that many o$ his 1atients had ex1erienced simi#ar sensations to those & described.B 0he #ate 2ohn Addin:ton ymonds described his sensations J4hi#e under the in$#uence o$ ch#oro$ormK thus9 B& seemed at $irst in a state o$ utter b#ankness; then came $#ashes o$ intense #i:ht, a#ternatin: 4ith b#ankness and 4ith a keen "ision o$ 4hat 4as :oin: on in the room round me, but no sensation o$ touch. & thou:ht that & 4as near death, 4hen sudden#y my sou# became a4are o$ God, 4ho 4as mani$est#y dea#in: 4ith me, hand#in: me, so to s1eak, in an intense 1ersona# 1resent rea#ity. & $e#t %im streamin: in #ike #i:ht u1on me and heard %im sayin: in no #an:ua:e, but as hands touch hands and communicate sensations9 C& #ed thee; & :uided thee; you 4i## ne"er sin and 4ee1 and 4ai# in madness any more; $or no4 you ha"e seen Me.C My 4ho#e consciousness seemed brou:ht into one 1oint o$ abso#ute con"iction; the inde1endence o$ my mind $rom my body 4as 1ro"ed by the 1henomena o$ this acute sensibi#ity to s1iritua# $acts, this utter deadness o$ the senses. ,i$e and death seemed mere names.B . . . ymonds adds9 B& cannot describe the ecstasy & $e#t,B and, re$errin: to his ex1erience and its 1sycho#o:ica# e"idence, says9 B&$ this had ha11ened to a man in an uncritica# a:e 4ou#d it not ha"e carried con"iction, #ike that o$ au# o$ 0arsus, to his sou#<B &t is curious that ymonds, 4ho seems to ha"e rea##y 1assed into a sort o$ actua# Cosmic Consciousness $or the moment, shou#d ha"e instincti"e#y se#ected a :enuine case to 4hich to com1are his o4n tem1orary menta# state. A## conditions a##o4ed and the $act o$ Cosmic Consciousness bein: :ranted, 4hat is its 1#ace as a 1sychica# entity< And $rom 4here does it come< 0he c#ue to the ans4ers Jthe 4riter thinksK may be 1icked u1 in cha1ters 5 and E o$ 15E. &t is ab#y sho4n there ho4 the sim1#e conscious-circumstances bein: $a"orab#e--1asses by s#o4 :ro4th into the se#$ conscious mind. By ex1erience, by inheritance, by accumu#ation and by a 1rocess o$ 1sychica# masonry, 1erce1ts are co##ected, stored u1, and o$ them are bui#t rece1ts. 0hen 1erce1ts and rece1ts are used, as are [1. 571] stones and mortar in a 4a##, and o$ them are at #ast $ormed conce1ts. And, as the #ast touch is :i"en, the com1#eted edi$ice sudden#y $#ashes into si:ht as a ne4 entity and the se#$ conscious man has a11eared u1on the earth. o Jit seemsK are conce1ts, emotions, sense 1erce1tions, a## the s1iritua# e#ements o$ the thinkin:, $ee#in:, kno4in: man, indi"idua##y and co##ecti"e#y bui#ded u1 unti# the 4a##s, buttresses, 1innac#es and to4ers o$ a sti## hi:her consciousness are $inished. 0he moment o$ com1#etion comes, the si:na# is :i"en, the sca$$o#din: $a##s and instant#y the ne4 structure stands re"ea#ed.

I. 0he ex1#anation o$ 4hat may be ca##ed the mystery o$ re#i:ion as it exists amon: us to-day may be stated sim1#y as $o##o4s9 A## men, so $ar, 4ith the exce1tion o$ at most a $e4 hundreds, ha"e #i"ed in the 4or#d o$ se#$ consciousness 4ithout the 1o4er to #ea"e it. 0he :reat re#i:ious seers, re"ea#ers, teachers, ha"e a#so #i"ed in that 4or#d, but at the same time in another--the 4or#d o$ Cosmic Consciousness--the #atter bein: by $ar the #ar:er, the most im1ortant and the most interestin:. 6hether either o$ these 4or#ds has an obLecti"e existence is a matter o$ no conse>uence. 0hey are e>ua##y rea# and momentous to us on either hy1othesis. 0he men 4ho ha"e #i"ed in the Cosmic Conscious 4or#d, that is, in the 4or#d made "isib#e by the Cosmic ense, as the $orests and the sky

are made "isib#e by the sense o$ si:ht, ha"e desired, $or the com$ort and :ood o$ their $e##o4s, to te## mankind at #ar:e 4hat they sa4 there; but as they 4ere ob#i:ed J$or 4ant o$ a betterK to use the #an:ua:e o$ se#$ consciousness their accounts ha"e been exceedin:#y incom1#ete and the 4ords and 1hrases used ha"e been so inade>uate as to ha"e been to the #ast de:ree mis#eadin:. /ot on#y so, but, su11osin: a c#ear re1ort Jan im1ossibi#ityK, it 4ou#d be beyond the 1o4er o$ the se#$ conscious mind to concei"e the Cosmic Conscious 4or#d. 0his bein: so, the re1orts made by these s1iritua# tra"e#ers ha"e been not on#y not understood but misunderstood in an [1. 573] in$inite "ariety o$ senses, and the essentia##y simi#ar account :i"en by, $or exam1#e, .au#, Mohammed, 'ante, 2esus, Gautama, 6hitman and others, has been #ooked u1on as a "ariety o$ accounts, not o$ the same, but o$ di"erse thin:s. And these accounts, a## but one, that one under the in$#uence o$ 4hich the hearer is born, ha"e been su11osed to rest so#e#y u1on the ima:ination o$ the narrator. A critica# study o$ a## these Jseemin:K di"erse accounts 4i## sho4 that they are a## more or #ess unsuccess$u# attem1ts to describe the same thin:; but because it 4as out o$ the 1o4er o$ the ori:ina# re1orter, the seer, to :i"e anythin: #ike a $u## and c#ear account o$ 4hat he sa4, #ar:e#y because o$ the inade>uacy o$ the #an:ua:e be#on:in: to the se#$ conscious mind; because his re1orters a:ain Jas in the cases o$ 2esus and Gautama, 4ho did not 4riteK, 1ossessin: on#y se#$ consciousness, b#urred sti## $urther the 1icture; because trans#ators, 1ossessin: on#y se#$ consciousness and understandin: "ery im1er$ect#y 4hat the teacher 4ished to con"ey, sti## $urther distorted the record; $or a## these reasons the im1ortant $act o$ the unity o$ the teachin:s o$ these men has been "ery :enera##y o"er#ooked; hence the con$usion and the so-ca##ed mystery; a misunderstandin: una"oidab#e, no doubt, under the circumstances, but 4hich 4i## one day, assured#y, be c#eared u1. A#ready many others besides the 1resent 4riter ha"e noticed the essentia# unity o$ the seemin: di"erse teachin:s in >uestion--as, $or instance, %artmann [10098], 4ho te##s us9 B& ha"e care$u##y com1ared the doctrines o$ Behmen 4ith those o$ the !astern sa:es as #aid do4n in the C ecret 'octrineC and in the re#i:ious #iterature o$ the !ast, and & $ind the most remarkab#e harmony bet4een them in their esoteric meanin:; in $act, the re#i:ion o$ Buddha, )rishna and the Christ seem to me to be one and identica#.B &t is 4orth nothin: that %artmannCs s1ecimen teachers are a## cases o$ Cosmic Consciousness, a#thou:h o$ course he kne4 nothin: o$ that as a s1eci$ic menta# status. [1. 575]

I&. +ne 4ord in conc#usion. 0he 4riter o$ this book, since it 4as $irst concei"ed some $e4 years a:o, has sou:ht di#i:ent#y $or cases o$ Cosmic Consciousness, and his 4ho#e #ist, so $ar, inc#udin: some im1er$ect and doubt$u# cases, tota#s u1 near#y $i$ty. e"era# o$ these are contem1orary, minor cases, such as may ha"e occurred in considerab#e numbers in any o$ the recent centuries and no records o$ them remain. %e has, ho4e"er, as more than once stated, $ound thirteen, a## o$ them so :reat that they must, a#most ine"itab#y, #i"e. As has been a#ready sho4n, $i"e o$ these men #i"ed durin: the ei:hteen centuries 4hich e#a1sed bet4een the birth o$ Gautama and that o$ 'ante, and the other ei:ht in the six hundred years bet4een the birth o$ 'ante and to-day. 0his 4ou#d mean that cases o$ Cosmic Consciousness are near#y $i"e times as $re>uent no4 as they 4ere, say, a thousand years a:o. &t is not, o$ course, 1retended that they are becomin: more $re>uent in exact#y this ratio. 0here must ha"e occurred a #ar:e number o$ cases in the #ast t4enty-$i"e hundred years a## memory o$ 4hich is #ost. /o man cou#d say 1ositi"e#y ho4 many #i"ed in any :i"en e1och. But it seems

to#erab#y certain that these men are more numerous in the modern than they 4ere in the ancient 4or#d, and this $act, taken in connection 4ith the :enera# theory o$ 1sychic e"o#ution, $u##y considered on 1re"ious 1a:es, :oes $ar to con$irm the conc#usion that Lust as, #on: a:o, se#$ consciousness a11eared in the best s1ecimens o$ our ancestra# race in the 1rime o$ #i$e, and :radua##y became more and more uni"ersa# and a11eared in the indi"idua# at an ear#ier and ear#ier a:e, unti#, as 4e see no4, it has become a#most uni"ersa# and a11ears at the a"era:e o$ about three years--so 4i## Cosmic Consciousness become more and more uni"ersa# and a11ear ear#ier in the indi"idua# #i$e unti# the race at #ar:e 4i## 1ossess this $acu#ty. 0he same race and not the same; $or a Cosmic Conscious race 4i## not be the race 4hich exists to-day, any more than the 1resent race o$ men is the same race 4hich existed 1rior to the e"o#ution o$ se#$ consciousness. 0he sim1#e truth is, that [1. 57E] there has #i"ed on the earth, Ba11earin: at inter"a#s,B $or thousands o$ years amon: ordinary men, the $irst $aint be:innin:s o$ another race; 4a#kin: the earth and breathin: the air 4ith us, but at the same time 4a#kin: another earth and breathin: another air o$ 4hich 4e kno4 #itt#e or nothin:, but 4hich is, a## the same, our s1iritua# #i$e, as its absence 4ou#d be our s1iritua# death. 0his ne4 race is in act o$ bein: born $rom us, and in the near $uture it 4i## occu1y and 1ossess the earth.

0%! !/'

*ootnotes S58H9Q 0hose 4ho are interested in the matter 4ou#d do 4e## to turn u1 the BAt#antic Month#yB $or Au:ust, 1787, and read CCA Remarkab#e Case o$ .hysica# .henomena.B Mary Carrick, an &rish ser"ant :ir#, Lust come to America, 4as 4orkin: $or a $ami#y in a to4n o$ Massachusetts. *or months J$rom time to timeK the be##s 4ou#d rin:, artic#es o$ $urniture mo"e $rom 1#ace to 1#ace, tab#es 4ou#d rise o$ themse#"es $rom the $#oor, tubs $u## o$ c#othes and 4ater mo"e $rom their benches, a#4ays in the room in 4hich Mary 4as, or in the next room to it, but 4ithout bein: touched by Mary or by any one e#se. 0he artic#es mo"ed 4ere ne"er so #ar:e and hea"y but that Mary 4as stron: enou:h to ha"e mo"ed them in the usua# 4ay. 0he extraordinary mo"ements did not take 1#ace 4hi#e Mary 4as as#ee1. 0here 4as no >uestion o$ trickery. Mary 4as more distressed than any other 1erson at the occurrences; besides, others 4ere o$ten in the room 4ith her and sa4 the chairs, dishes, etc., mo"e 4ithout bein: touched. 0here seems no 1ossib#e reason to connect Bs1iritsB 4ith the 1henomena in >uestion. 0he mo"ements seem to ha"e been entire#y obLect#ess. 0hat there 4as somethin: 1ecu#iar Jon the other handK about the :ir# herse#$ is sho4n by the $act that u#timate#y she became insane and 4as sent to an asy#um.

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