A power that decomposes, and, recombines.
He is assumed as a matter of course to be “ one and one only,” and to be “ infinite ” ; and the notion of many, finite gods is one which hardly anyone thinks it worth while to consider, GOD AND BLISS 217 and still less to uphold, j Nevertheless, in the interests of intellectual clearness, I feel bound to say that religious experience, as we may have studied it, cannot be cited as unequivocally supporting the infinitist belief.
The basis of mysticism is to be found in the Bhagavata doc¬ trines.
This con¬ ception of the Oneness of Plurality and Unity, like the metaphysical synthesis of all theses and antitheses (read Kant and Hegel), would, I believe, satisfy the pluralistic tendency of philosophy iii these days (read James Ward’s Realm of Ends, Bergson, and the old Leibnitzian monadology), the tendency justifying polytheism on the subjective side.
In India, metaphysics is a necessary preliminary to mysticism; or both knowledge and the happiness based thereon progress pari passu for the mystic.
’ That is to say, the greatness pf the Spin!
It might conceiv¬ ably even be only a larger and more godlike self, of which the present self would then be but the mutilated expression, and the Universe might conceivably be a collection of such selves, of different degrees of inclusiveness, with no absolute Unity realized in it at all.
="" st.="" victor.="" r="" fhis="" eye="" is="" the="" sense;="" ail'd="" with="" that="" sense="" all="" divine="" ex¬="" perience="" follows.="" note*,="" p.="" 130,="" on="" ‘="" eye,="" etc.’.="" formation="" of="" an="" organ="" adapted="" to="" the="" light="" vibrations="" of="" the="" ether—the="" ‘="" solar="" ’="" eye="" of="" which="" plotinus="" and="" goethe="" speak—it="" is="" supposable="" that="" an="" instrument="" mystic="" sense="" and="" experience="" 211="" metaphysique="" mysticism="" section="" vii="" god="" and="" bliss="" the="" fundamental="" idea="" for="" all="" mysticism="" is,="" firstly,="" the="" unity="" of="" the="" godhead="" ;="" and,="" secondly,="" the="" blissfulness="" of="" god’s="" nature;="" and="" what="" constitutes="" the="" mystic="" and="" his,="" goal,="" in="" relation="" to="" these.="" the="" unity="" of="" the="" godhead="" had="" to="" undergo="" two="" processes="" of="" abstraction,="" one="" from="" the="" plurality="" of="" objective="" experience="" to="" the="" unity="" of="" the="" self,="" of="" which="" all="" those="" experiences="" constituted="" its="" contents.="" the="" second="" process="" of="" abstraction="" was="" from="" the="" self="" itself="" which="" was="" the="" individual,="" to="" an="" all-="" embracing="" self,="" the="" universal="" self,="" god.="" the="" first="" abstraction="" ends="" in="" what="" is="" called="" atma-sakshatkara="" or="" self-realisation,="" and="" the="" second="" in="" what="" is="" called="" the="" brahma-sak'shatkara="" or="" god-realisation.="" experience="" is="" of="" two="" kinds,="" knowledge="" and="" enjoyment.="" the="" knowledge-aspect,="" what="" is="" called="" ‘="" sakshatkara,’="" becomes="" in="" the="" enjoyment-aggect="" ‘anubhava’.="" hence="" we="" have="" ‘="" atm-anubhava="" ’="" or="" soul-joy,="" and="" ‘="" brahm-="" anubhava,’="" or="" god-joy.="" hence="" it="" is="" written="" :="" tato="" mam="" tattvato="" jnatvi="" visate="" tad-anantaram.="" {bh.-gi.,="" xviii.="" 55.}"'="" ‘="" j.e.,="" “="" knowing="" me="" (god)="" as="" i="" am,="" i="" am="" entered="" into="" ”="" ;="" 1="" hence="" bliss="" is="" realised,="" inasmuch="" as="" god="" has="" been="" shown="" to="" be="" ananda-rupa,="" or="" bliss-charactered.="" by="" metaphysical="" abs¬="" traction,="" god="" is="" realised,="" and="" by="" mystical="" abstraction="" he="" is="">Cp.
Momerie, on Immortality : , “ The Greatness of man.
Were the purpose of the Cosmos other than Love, it would not be Sport, but business requiring accounts of losses and gains being kept.
Max Muller writes of Him: “ What is most curious is that a philosopher, such as Sankara, the most decided monist, and the upholder of Brahman, as a neuter, as the cause of all things, is re¬ ported to have been a worshipper of idols, and to have seen in them, despite of all their hideousness, symbols of the Deity, useful, as he thought, for the ignorant, even though they have no eyes to see what is hidden behind the idols, and what was the true meaning of them.
It might as well not be hoped for at all, for it might be non-est.
Where the Lord of Yoga is, there all Riches, Victory, Powers, and Holiness accrue: Yatra Yogesvarah Krishno Yatra Partho dhanur-dharah Tatra Srir vijayo bhutih Dhruvanitir matir Mama;-' where with the Lord ot Yoga (SesAi) - the Disciple of Yoga (SesAa) s stands, to readily do His bidding (‘ bow in-hand,’ metaphorically).
This is the Divine Mystic’s 1 coiled-up ’ (Kundalini) force, and he wastes not his psychic energies, or will-force on any other derived streams of energy emerging from that uno-dual fons et erigo, nor does he care to tarry on the planes of pheno¬ mena, when his gaze is once for all steadfastly fixed on this Primal Source, the Noumenal Core, his Beloved God, who as underlying all phenomenal revelations or manifestations, is the Nearest to his mind, heart and soul.
Love and Sacrifice need the otherness.
and it thus proves itself to be an inherent tendency in human nature, an ineradicable constituent thereof.’ 2 In this panting is consciousness expanded {vikasa, according to Ramanuja).
His limbs now begin to lose their stiffness.
Summarising the whole discourse of this Section, it may be said that illumination, super-consciousness, spiritual, mystic, or super-sensual, experience or Turiya , Samadhi (by whatever expression known) may come to a person in various ways ; by works (karma), by knowledge (jhana), byiove (bhakti), by faith (sraddha), or by grace (kripa).
Gorn Old-] See Section on 'Chinese Mysticism'.
206 A Metaphysique of mysticism consciousness, the psychological basis involved in out Divine mystic is the nature of his soul, and the immanency* of God in the soul.
i Read John Fiske’s Outlines of fnsmic Philosophy, Part III, Ch.
Referring to Nir- vanic consciousness, a stage on the Way to the Narayanic, she writes thakit is ‘ so great that it is unimaginable, it is conscious¬ ness embracing the whole Universe; it'therefore seems a,v unconsciousness to men's limited apprehension ’ (p.
This is one-half of the Narayanic consciousness.
And if at any time those who value such an image as their dearest treasure, pour out their sorrows before it, or implore it to fulfil some anxious prayer, and if such a prayer is fulfilled, once or twice ,or it may be a hundred times, out of two hun¬ dred, need we wonder that the very image is believed to be en¬ dowed with miraculous power, nay that such faith remains unshaken, even if it be decreed that it is better for us that certain prayers should not be fulfilled.” 2 Hence the mystic’s sense of unity in all manifoldness of creation is a fundamental idea for him.
While intellect has access to it, it can never exhaust its fulness.
The question of consciousness which is fundamental to mysticism—consciousness which attains its finale in the Narayanic—is also dwelt upon in this booklet.