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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 the third stage the satisfaction departs； and
indifference begins； along with memory a self…consciousness。 In
the fourth stage the indifference； memory； and self…consciousness
are perfected。 ＇Just what 〃memory〃 and 〃self…consciousness〃 mean
in this connection is doubtful。 They cannot be the faculties
familiar to us in the lower life。＇ Higher stages still of
contemplation are mentioneda region where there exists nothing；
and where the mediator says： 〃There exists absolutely nothing；〃
and stops。 Then he reaches another region where he says： 〃There
are neither ideas nor absence of ideas；〃 and stops again。 Then
another region where； 〃having reached the end of both idea and
perception； he stops finally。〃 This would seem to be； not yet
Nirvana； but as close an approach to it as this life
affords。＇247＇
＇247＇ I follow the account in C。 F。 Koeppen： Die Religion des
Buddha； Berlin； 1857； i。 585 ff。
In the Mohammedan world the Sufi sect and various dervish bodies
are the possessors of the mystical tradition。 The Sufis have
existed in Persia from the earliest times； and as their pantheism
is so at variance with the hot and rigid monotheism of the Arab
mind； it has been suggested that Sufism must have been inoculated
into Islam by Hindu influences。 We Christians know little of
Sufism； for its secrets are disclosed only to those initiated。
To give its existence a certain liveliness in your minds； I will
quote a Moslem document； and pass away from the subject。
Al…Ghazzali； a Persian philosopher and theologian； who flourished
in the eleventh century； and ranks as one of the greatest doctors
of the Moslem church； has left us one of the few autobiographies
to be found outside of Christian literature。 Strange that a
species of book so abundant among ourselves should be so little
represented elsewherethe absence of strictly personal
confessions is the chief difficulty to the purely literary
student who would like to become acquainted with the inwardness
of religions other than the Christian。 M。 Schmolders has
translated a part of Al…Ghazzali's autobiography into
French：＇248＇
＇248＇ For a full account of him； see D。 B。 Macdonald： The Life
Of Al…Ghazzali； in the Journal of the American Oriental Society；
1899； vol。 xx。； p。 71。
〃The Science of the Sufis；〃 says the Moslem author； 〃aims at
detaching the heart from all that is not God； and at giving to it
for sole occupation the meditation of the divine being。 Theory
being more easy for me than practice； I read ＇certain books＇
until I understood all that can be learned by study and hearsay。
Then I recognized that what pertains most exclusively to their
method is just what no study can grasp； but only transport；
ecstasy； and the transformation of the soul。 How great； for
example； is the difference between knowing the definitions of
health； of satiety； with their causes and conditions； and being
really healthy or filled。 How different to know in what
drunkenness consistsas being a state occasioned by a vapor that
rises from the stomachand BEING drunk effectively。 Without
doubt； the drunken man knows neither the definition of
drunkenness nor what makes it interesting for science。 Being
drunk； he knows nothing； whilst the physician； although not drunk
knows well in what drunkenness consists； and what are its
predisposing conditions。 Similarly there is a difference between
knowing the nature of abstinence； and BEING abstinent or having
one's soul detached from the world。Thus I had learned what
words could teach of Sufism； but what was left could be learned
neither by study nor through the ears； but solely by giving one's
self up to ecstasy and leading a pious life。
〃Reflecting on my situation； I found myself tied down by a
multitude of bondstemptations on every side。 Considering my
teaching； I found it was impure before God。 I saw myself
struggling with all my might to achieve glory and to spread my
name。 ＇Here follows an account of his six months' hesitation to
break away from the conditions of his life at Bagdad； at the end
of which he fell ill with a paralysis of the tongue。＇ Then；
feeling my own weakness； and having entirely given up my own
will； I repaired to God like a man in distress who has no more
resources。 He answered； as he answers the wretch who invokes
him。 My heart no longer felt any difficulty in renouncing glory；
wealth； and my children。 So I quitted Bagdad； and reserving from
my fortune only what was indispensable for my subsistence； I
distributed the rest。 I went to Syria； where I remained about
two years； with no other occupation than living in retreat and
solitude； conquering my desires； combating my passions； training
myself to purify my soul； to make my character perfect； to
prepare my heart for meditating on Godall according to the
methods of the Sufis； as I had read of them。
〃This retreat only increased my desire to live in solitude； and
to complete the purification of my heart and fit it for
meditation。 But the vicissitudes of the times； the affairs of
the family； the need of subsistence； changed in some respects my
primitive resolve； and interfered with my plans for a purely
solitary life。 I had never yet found myself completely in
ecstasy； save in a few single hours； nevertheless； I kept the
hope of attaining this state。 Every time that the accidents led
me astray； I sought to return； and in this situation I spent ten
years。 During this solitary state things were revealed to me
which it is impossible either to describe or to point out。 I
recognized for certain that the Sufis are assuredly walking in
the path of God。 Both in their acts and in their inaction；
whether internal or external； they are illumined by the light
which proceeds from the prophetic source。 The first condition
for a Sufi is to purge his heart entirely of all that is not God。
The next key of the contemplative life consists in the humble
prayers which escape from the fervent soul； and in the
meditations on God in which the heart is swallowed up entirely。
But in reality this is only the beginning of the Sufi life； the
end of Sufism being total absorption in God。 The intuitions and
all that precede are； so to speak； only the threshold for those
who enter。 From the beginning revelations take place in so
flagrant a shape that the Sufis see before them； whilst wide
aw