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exaltation； an indescribable feeling of elevation； elation； and
joyousness； and a quickening of the moral sense； which is fully
as striking； and more important than is the enhanced intellectual
power。 With these come what may be called a sense of
immortality； a consciousness of eternal life； not a conviction
that he shall have this； but the consciousness that he has it
already。〃＇243＇
＇243＇ Cosmic Consciousness： a study in the evolution of the
human Mind； Philadelphia； 1901； p。 2。
It was Dr。 Bucke's own experience of a typical onset of cosmic
consciousness in his own person which led him to investigate it
in others。 He has printed his conclusions In a highly
interesting volume； from which I take the following account of
what occurred to him：
〃I had spent the evening in a great city； with two friends；
reading and discussing poetry and philosophy。 We parted at
midnight。 I had a long drive in a hansom to my lodging。 My
mind； deeply under the influence of the ideas； images； and
emotions called up by the reading and talk； was calm and
peaceful。 I was in a state of quiet； almost passive enjoyment；
not actually thinking； but letting ideas； images； and emotions
flow of themselves； as it were； through my mind。 All at once；
without warning of any kind； I found myself wrapped in a
flame…colored cloud。 For an instant I thought of fire； an
immense conflagration somewhere close by in that great city； the
next； I knew that the fire was within myself。 Directly afterward
there came upon me a sense of exultation； of immense joyousness
accompanied or immediately followed by an intellectual
illumination impossible to describe。 Among other things； I did
not merely come to believe； but I saw that the universe is not
composed of dead matter； but is； on the contrary； a living
Presence； I became conscious in myself of eternal life。 It was
not a conviction that I would have eternal life； but a
consciousness that I possessed eternal life then； I saw that all
men are immortal； that the cosmic order is such that without any
peradventure all things work together for the good of each and
all； that the foundation principle of the world； of all the
worlds； is what we call love； and that the happiness of each and
all is in the long run absolutely certain。 The vision
lasted a few seconds and was gone； but the memory of it and the
sense of the reality of what it taught has remained during the
quarter of a century which has since elapsed。 I knew that what
the vision showed was true。 I had attained to a point of view
from which I saw that it must be true。 That view； that
conviction； I may say that consciousness； has never； even during
periods of the deepest depression； been lost。〃＇244＇
＇244＇ Loc。 cit。； pp。 7； 8。 My quotation follows the privately
printed pamphlet which preceded Dr。 Bucke's larger work； and
differs verbally a little from the text of the latter。
We have now seen enough of this cosmic or mystic consciousness；
as it comes sporadically。 We must next pass to its methodical
cultivation as an element of the religious life。 Hindus；
Buddhists； Mohammedans； and Christians all have cultivated it
methodically。
In India； training in mystical insight has been known from time
immemorial under the name of yoga。 Yoga means the experimental
union of the individual with the divine。 It is based on
persevering exercise； and the diet； posture； breathing；
intellectual concentration； and moral discipline vary slightly in
the different systems which teach it。 The yogi； or disciple； who
has by these means overcome the obscurations of his lower nature
sufficiently； enters into the condition termed samadhi； 〃and
comes face to face with facts which no instinct or reason can
ever know。〃 He learns
〃That the mind itself has a higher state of existence； beyond
reason； a superconscious state； and that when the mind gets to
that higher state； then this knowledge beyond reasoning comes。 。
。 。 All the different steps in yoga are intended to bring us
scientifically to the superconscious state or Samadhi。 。 。 。
Just as unconscious work is beneath consciousness； so there is
another work which is above consciousness； and which； also； is
not accompanied with the feeling of egoism 。 。 。 。 There is no
feeling of I； and yet the mind works； desireless； free from
restlessness； objectless； bodiless。 Then the Truth shines in its
full effulgence； and we know ourselvesfor Samadhi lies
potential in us allfor what we truly are； free； immortal；
omnipotent； loosed from the finite； and its contrasts of good and
evil altogether； and identical with the Atman or Universal
Soul。〃＇245＇
＇245＇ My quotations are from Vivekananda； Raja Yoga； London；
1896。 The completest source of information on Yoga is the work
translated by Vihari Lala Mtra： Yoga Vasishta Maha Ramayana。 4
vols。 Calcutta； 1891…99。
The Vedantists say that one may stumble into superconsciousness
sporadically； without the previous discipline； but it is then
impure。 Their test of its purity； like our test of religion's
value； is empirical： its fruits must be good for life。 When a
man comes out of Samadhi； they assure us that he remains
〃enlightened； a sage； a prophet； a saint； his whole character
changed； his life changed； illumined。〃＇246＇
＇246＇ A European witness； after carefully comparing the results
of Yoga with those of the hypnotic or dreamy states artificially
producible by us； says： 〃It makes of its true disciples good；
healthy； and happy men。 。 。 。 Through the mastery which the yogi
attains over his thoughts and his body； he grows into a
'character。' By the subjection of his impulses and propensities
to his will； and the fixing of the latter upon the ideal of
goodness； he becomes a 'personality' hard to influence by others；
and thus almost the opposite of what we usually imagine a medium
so…called； or psychic subject to be。 Karl Kellner： Yoga： Eine
Skizze； Munchen； 1896； p。 21。
The Buddhists used the word 〃samadhi〃 as well as the Hindus； but
〃dhyana〃 is their special word for higher states of
contemplation。 There seem to be four stages recognized in
dhyana。 The first stage comes through concentration of the mind
upon one point。 It excludes desire； but not discernment or
judgment： it is still intellectual。 In the second stage the
intellectual functions drop off； and the satisfied sense of unity
remains。 In