Mysticism : Part 10

The Varieties of Religious Experience: A Study in Human Nature
by William James

(Page 20 of 28)

In particular I omit mention of visual and auditory hallucinations, verbal and graphic automatisms, and such marvels as "levitation," stigmatization, and the healing of disease. These phenomena, which mystics have often presented (or are believed to have presented), have no essential mystical significance, for they occur with no consciousness of illumination whatever, when they occur, as they often do, in persons of non-mystical mind. Consciousness of illumination is for us the essential mark of "mystical" states.

The cognitive aspects of them, their value in the way of revelation, is what we are directly concerned with, and it is easy to show by citation how strong an impression they leave of being revelations of new depths of truth. Saint Teresa is the expert of experts in describing such conditions, so I will turn immediately to what she says of one of the highest of them, the "orison of union."

"In the orison of union," says Saint Teresa, "the soul is fully awake as regards God, but wholly asleep as regards things of this world and in respect of herself. During the short time the union lasts, she is as it were deprived of every feeling, and even if she would, she could not think of any single thing. Thus she needs to employ no artifice in order to arrest the use of her understanding: it remains so stricken with inactivity that she neither knows what she loves, nor in what manner she loves, nor what she wills. In short, she is utterly dead to the things of the world and lives solely in God. . . . I do not even know whether in this state she has enough life left to breathe. It seems to me she has not; or at least that if she does breathe, she is unaware of it. Her intellect would fain understand something of what is going on within her, but it has so little force now that it can act in no way whatsoever. So a person who falls into a deep faint appears as if dead. . . .

"Thus does God, when he raises a soul to union with himself, suspend the natural action of all her faculties. She neither sees, hears, nor understands, so long as she is united with God. But this time is always short, and it seems even shorter than it is. God establishes himself in the interior of this soul in such a way, that when she returns to herself, it is wholly impossible for her to doubt that she has been in God, and God in her. This truth remains so strongly impressed on her that, even though many years should pass without the condition returning, she can neither forget the favor she received, nor doubt of its reality. If you, nevertheless, ask how it is possible that the soul can see and understand that she has been in God, since during the union she has neither sight nor understanding, I reply that she does not see it then, but that she sees it clearly later, after she has returned to herself, not by any vision, but by a certitude which abides with her and which God alone can give her.

I knew a person who was ignorant of the truth that God's mode of being in everything must be either by presence, by power, or by essence, but who, after having received the grace of which I am speaking, believed this truth in the most unshakable manner. So much so that, having consulted a half-learned man who was as ignorant on this point as she had been before she was enlightened, when he replied that God is in us only by 'grace,' she disbelieved his reply, so sure she was of the true answer; and when she came to ask wiser doctors, they confirmed her in her belief, which much consoled her. . . .

"But how, you will repeat, CAN one have such certainty in respect to what one does not see? This question, I am powerless to answer. These are secrets of God's omnipotence which it does not appertain to me to penetrate. All that I know is that I tell the truth; and I shall never believe that any soul who does not possess this certainty has ever been really united to God."

The kinds of truth communicable in mystical ways, whether these be sensible or supersensible, are various. Some of them relate to this world - visions of the future, the reading of hearts, the sudden understanding of texts, the knowledge of distant events, for example; but the most important revelations are theological or metaphysical.

"Saint Ignatius confessed one day to Father Laynez that a single hour of meditation at Manresa had taught him more truths about heavenly things than all the teachings of all the doctors put together could have taught him. . . . One day in orison, on the steps of the choir of the Dominican church, he saw in a distinct manner the plan of divine wisdom in the creation of the world. On another occasion, during a procession, his spirit was ravished in God, and it was given him to contemplate, in a form and images fitted to the weak understanding of a dweller on the earth, the deep mystery of the holy Trinity. This last vision flooded his heart with such sweetness, that the mere memory of it in after times made him shed abundant tears."

Bartoli-Michel: vie de Saint Ignace de Loyola, i. 34-36. Others have had illuminations about the created world, Jacob Boehme for instance. At the age of twenty-five he was "surrounded by the divine light, and replenished with the heavenly knowledge, insomuch as going abroad into the fields to a green, at Gorlitz, he there sat down and viewing the herbs and grass of the field, in his inward light he saw into their essences, use, and properties, which was discovered to him by their lineaments, figures, and signatures." Of a later period of experience he writes: "In one quarter of an hour I saw and knew more than if I had been many years together at an university. For I saw and knew the being of all things, the Byss and the Abyss, and the eternal generation of the holy Trinity, the descent and original of the world and of all creatures through the divine wisdom. I knew and saw in myself all the three worlds, the external and visible world being of a procreation or extern birth from both the internal and spiritual worlds; and I saw and knew the whole working essence, in the evil and in the good, and the mutual original and existence, and likewise how the fruitful bearing womb of eternity brought forth. So that I did not only greatly wonder at it, but did also exceedingly rejoice, albeit I could very hardly apprehend the same in my external man and set it down with the pen. For I had a thorough view of the universe as in a chaos, wherein all things are couched and wrapt up, but it was impossible for me to explicate the same." Jacob Behmen's Theosophic Philosophy, etc., by Edward Taylor, London, 1691, pp. 425, 427, abridged.

About the Author

William James (January 11, 1842 - August 26, 1910) was a pioneering American psychologist and philosopher. He wrote influential books on the young science of psychology, educational psychology, psychology of religious experience and mysticism, and the philosophy of pragmatism. He was the brother of novelist Henry James and of diarist Alice James.