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brief--flashes of consciousness

Le 30 septembre 2016, 06:04 dans Humeurs 0

My is due to the disappearance, in these rapturous experiences, ofthe motor adjustments which habitually intermediate between the constant background ofconsciousness (which is the Self) and the object in the foreground, whatever it may be. I must referthe reader to the highly instructive article, which seems to me to throw light upon thepsychological conditions, though it fails to account for the rapture or the revelation-value of theexperience in the Subject's eyes.

[241] My Quest for God, London, 1897, pp. 268, 269, abridged.

"One brilliant Sunday morning, my wife and boys went to the Unitarian Chapel in Macclesfield.

I felt it impossible to accompany them--as though to leave the sunshine on the hills, and go downthere to the chapel, would be for the time an act of spiritual suicide. And I felt such need for newinspiration and expansion in my life. So, very reluctantly and sadly, I left my wife and boys to godown into the town, while I went further up into the hills with my stick and my dog. In theloveliness of the morning, and the beauty of the hills and valleys, I soon lost my sense of sadnessand regret. For nearly an hour I walked along the road to the 'Cat and Fiddle,' and then returned.

On the way back, suddenly, without warning, I felt that I was in Heaven--an inward state of peaceand joy and assurance indescribably intense, accompanied with a sense of being bathed in a warmglow of light, as though the external condition had brought about the internal effect--a feeling ofhaving passed beyond the body, though the scene around me stood out more clearly and as ifnearer to me than before, by reason of the illumination in the midst of which I seemed to be placed.

This deep emotion lasted, though with decreasing strength, until I reached home, and for sometime after, only gradually passing away."The writer adds that having had further experiences of a similar sort, he now knows them well.

"The spiritual life," he writes, "justifies itself to those who live it; but what can we say to thosewho do not understand? This, at least, we can say, that it is a life whose experiences are provedreal to their possessor, because they remain with him when brought closest into contact with theobjective realities of life. Dreams cannot stand this test. We wake from them to find that they arebut dreams. Wanderings of an overwrought brain do not stand this test. These highest experiencesthat I have had of God's presence have been rare and  which havecompelled me to exclaim with surprise--God is HERE!--or conditions of exaltation and insight,less intense, and only gradually passing away. I have severely questioned the worth of thesemoments. To no soul have I named them, lest I should be building my life and work on merephantasies of the brain. But I find that, after every questioning and test, they stand out to-day as themost real experiences of my life, and experiences which have explained and justified and unifiedall past experiences and all past growth. Indeed, their reality and their far-reaching significance areever becoming more clear and evident. When they came, I was living the fullest, strongest, sanest,deepest life. I was not seeking them. What I was seeking, with resolute determination, was to livemore intensely my own life, as against what I knew would be the adverse judgment of the world. Itwas in the most real seasons that the Real Presence came, and I was aware that I was immersed inthe infinite ocean of God."[242]

[242] Op. cit., pp. 256, 257, abridged.

in the only sense in which

Le 20 septembre 2016, 06:30 dans Humeurs 0

[128] Op. cit., p. 112.

Does this temperamental origin diminish the significance of the sudden conversion when it hasoccurred? Not in the least, as Professor Coe well says; for "the ultimate test of religious values isnothing psychological, nothing definable in terms of HOW IT HAPPENS, but something ethical,definable only in terms of WHAT IS ATTAINED."[129]

[129] Op. cit., p. 144As we proceed farther in our inquiry we shall see that what is attained is often an altogether newlevel of spiritual vitality, a relatively heroic level, in which Hong Kong travel deals impossible things have becomepossible, and new energies and endurances are shown. The personality is changed, the man is bornanew, whether or not his psychological idiosyncrasies are what give the particular shape to hismetamorphosis. "Sanctification" is the technical name of this result; and erelong examples of itshall be brought before you. In this lecture I have still only to add a few remarks on the assuranceand peace which fill the hour of change itself.

One word more, though, before proceeding to that point, lest the final purpose of my explanationof suddenness by subliminal activity be misunderstood. I do indeed believe that if the Subject haveno liability to such subconscious activity, or if his conscious fields have a hard rind of a marginthat resists incursions from beyond it, his conversion must he gradual if it occur, and mustresemble any simple growth into new habits. His possession of a developed subliminal self, and ofa leaky or pervious margin, is thus a conditio sine qua non of the Subject's becoming converted inthe instantaneous way. But if you, being orthodox Christians, ask me as a psychologist whether thereference of a phenomenon to a subliminal self does not exclude the notion of the direct presenceof the Deity altogether, I have to say frankly that as a psychologist I do not see why it necessarilyshould. The lower manifestations of the Subliminal, indeed, fall within the resources of thepersonal subject: his ordinary sense-material, inattentively taken in and subconsciouslyremembered and combined, will account for all his usual automatisms. But just as our primarywide-awake consciousness throws open our senses to the touch of things material so it is logicallyconceivable that IF THERE BE higher spiritual agencies that can directly touch us, thepsychological condition of their doing so MIGHT BE our possession of a subconscious regionwhich alone should yield access to them. The hubbub of the waking life might close a door whichin the dreamy Subliminal might remain ajar or open.

Thus that perception of external control which is so essential a feature in conversion might, insome cases at any rate, be interpreted as the orthodox interpret it: forces transcending the finiteindividual might impress him, on condition of his being what we may call a subliminal hotel diploma coursehumanspecimen. But in any case the VALUE of these forces would have to be determined by theireffects, and the mere fact of their transcendency would of itself establish no presumption that theywere more divine than diabolical.

I confess that this is the way in which I should rather see the topic left lying in your minds until Icome to a much later lecture, when I hope once more to gather these dropped threads together intomore definitive conclusions. The notion of a subconscious self certainly ought not at this point ofour inquiry to be held to EXCLUDE all notion of a higher penetration.

If there be higher powers able to impress us, they may get access to us only through thesubliminal door. (See below, p. 506 ff.)Let us turn now to the feelings which immediately fill the hour of the conversion experience. Thefirst one to be noted is just this sense of higher control. It is not always, but it is very often present.

We saw examples of it in Alline, Bradley, Brainerd, and elsewhere. The need of such a higher controlling agency is well expressed in the short reference which the eminent French ProtestantAdolphe Monod makes to the crisis of his own conversion. It was at Naples in his early manhood,in the summer of 1827.

"My sadness," he says, "was without limit, and having got entire possession of me, it filled mylife from the most indifferent external acts to the most secret thoughts, and corrupted at theirsource my feelings, my judgment, and my happiness. It was then that I saw that to expect to put astop to this disorder by my reason and my will, which were themselves diseased, would be to actlike a blind man who should pretend to correct one of his eyes by the aid of the other equally blindone. I had then no resource save in some INFLUENCE FROM WITHOUT. I remembered thepromise of the Holy Ghost; and what the positive declarations of the Gospel had never succeededin bringing home to me, I learned at last from necessity, and believed, for the first time in my life,in this promise,  it answered the needs of my soul, in that, namely, of areal external supernatural action, capable of giving me thoughts, and taking them away from me,and exerted on me by a God as truly master of my heart as he is of the rest of nature. Renouncingthen all merit, all strength, abandoning all my personal resources, and acknowledging no other titleto his mercy than my own utter misery, I went home and threw myself on my knees and prayed asI never yet prayed in my life. From this day onwards a new interior life began for me: not that mymelancholy had disappeared, but it had lost its sting. Hope had entered into my heart, and onceentered on the path, the God of Jesus Christ, to whom I then had learned to give myself up, little bylittle did the rest."[130]

[130] I piece together a quotation made by W apartment hong kong.

immediately from the other

Le 25 août 2016, 12:25 dans Humeurs 0

These men, of course, are eithercomparatively modern writers, hong kong corporate formationor else such earlier ones as have

become religious classics. Thedocuments humains which we shall find most instructive need not then be sought for in the hauntsof special erudition--they lie along

the beaten highway; and this circumstance, which flows sonaturally from the character of our problem, suits admirably also your lecturer's lack of specialtheological

learning. I may take my citations, my sentences and paragraphs of personal confession,from books that most of you at some time will have had already in your hands,

and yet this will beno detriment to the value of my conclusions. It is true that some more adventurous reader andinvestigator, lecturing here in future, may unearth

from the shelves of libraries documents that willmake a more delectable and curious entertainment to listen to than mine. Yet I doubt whether hewill necessarily, by

his control of so much more out-of-the-way material, get much closer to theessence of the matter in hand.

The question, What are the religious propensities? and the question, What is their philosophicsignificance? are two entirely different orders of question from the

logical point of view; and, as afailure to recognize this fact distinctly may breed confusion, I wish to insist upon the point a littlebefore we enter into EndPoint Backupthe

documents and materials to which I have referred.

In recent books on logic, distinction is made between two orders of inquiry concerning anything.

First, what is the nature of it? how did it come about? what is its constitution, origin, and history?

And second, What is its importance, meaning, or significance, now that it is once here? Theanswer to the one question is given in an existential judgment or

proposition. The answer to theother is a proposition of value, what the Germans call a Werthurtheil, or what we may, if we like,denominate a spiritual judgment.

Neither judgment can be deduced .

They proceed from diverse intellectual preoccupations, and the mind combines them only bymaking them first separately, and then adding them together.

In the matter of religions it is particularly easy to distinguish the two orders of question. Everyreligious phenomenon has its history and its derivation from entrance mat

natural antecedents.

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