lecture19-第7部分

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insight；　a　most　manifest　energy　in　all　that　was　to　be　done；



having　such　effect　on　my　mind　as　the　clearest　ocular



demonstration　would　have　on　the　eyes。〃＇327＇







＇327＇　Quoted　by　Augustus　Clissold：　　The　Prophetic　Spirit　in



Genius　and　Madness；　1870；　p。　67。　　Mr。　Clissold　is　a



Swedenborgian。　　Swedenborg's　case　is　of　course　the　palmary　one　of



audita　et　visa；　serving　as　a　basis　of　religious　revelation。















If　we　turn　to　Islam；　we　find　that　Mohammed's　revelations　all　came



from　the　subconscious　sphere。　　To　the　question　in　what　way　he　got



them







〃Mohammed　is　said　to　have　answered　that　sometimes　he　heard　a



knell　as　from　a　bell；　and　that　this　had　the　strongest　effect　on



him；　and　when　the　angel　went　away；　he　had　received　the



revelation。　　Sometimes　again　he　held　converse　with　the　angel　as



with　a　man；　so　as　easily　to　understand　his　words。　　The　later



authorities；　however；　。　。　。　distinguish　still　other　kinds。　　In



the　Itgan　（103）　the　following　are　enumerated：　　1；　revelations



with　sound　of　bell；　2；　by　inspiration　of　the　holy　spirit　in　M。's



heart；　3；　by　Gabriel　in　human　form；　4；　by　God　immediately；　either



when　awake　（as　in　his　journey　to　heaven）　or　in　dream。　。　。　。　In



Almawahib　alladuniya　the　kinds　are　thus　given：　　1；　Dream；　2；



Inspiration　of　Gabriel　in　the　Prophet's　heart；　3；　Gabriel　taking



Dahya's　form；　4；　with　the　bell…sound；　etc。；　5；　Gabriel　in　propria



persona　（only　twice）；　6；　revelation　in　heaven；　7；　God　appearing



in　person；　but　veiled；　8；　God　revealing　himself　immediately



without　veil。　　Others　add　two　other　stages；　namely：　　1；　Gabriel



in　the　form　of　still　another　man；　2；　God　showing　himself



personally　in　dream。〃＇328＇







＇328＇　Noldeke；　Geschichte　des　Qorans；　1860；　p。　16。　　Compare　the



fuller　account　in　Sir　William　Muir's：　　Life　of　Mahomet；　3d　ed。；



1894；　ch。　iii。















In　none　of　these　cases　is　the　revelation　distinctly　motor。　In　the



case　of　Joseph　Smith　（who　had　prophetic　revelations　innumerable



in　addition　to　the　revealed　translation　of　the　　gold　plates



which　resulted　in　the　Book　of　Mormon）；　although　there　may　have



been　a　motor　element；　the　inspiration　seems　to　have　been



predominantly　sensorial。　　He　began　his　translation　by　the　aid　of



the　〃peep…stones〃　which　he　found；　or　thought　or　said　that　he



found；　with　the　gold　plates　apparently　a　case　of　〃crystal



gazing。〃　　For　some　of　the　other　revelations　he　used　the



peep…stones；　but　seems　generally　to　have　asked　the　Lord　for　more



direct　instruction。＇329＇







＇329＇　The　Mormon　theocracy　has　always　been　governed　by　direct



revelations　accorded　to　the　President　of　the　Church　and　its



Apostles。　　From　an　obliging　letter　written　to　me　in　1899　by　an



eminent　Mormon；　I　quote　the　following　extract：







〃It　may　be　very　interesting　for　you　to　know　that　the　President



＇Mr。　Snow＇　of　the　Mormon　Church　claims　to　have　had　a　number　of



revelations　very　recently　from　heaven。　　To　explain　fully　what



these　revelations　are；　it　is　necessary　to　know　that　we；　as　a



people；　believe　that　the　Church　of　Jesus　Christ　has　again　been



established　through　messengers　sent　from　heaven。　　This　Church　has



at　its　head　a　prophet　seer；　and　revelator；　who　gives　to　man　God's



holy　will。　　Revelation　is　the　means　through　which　the　will　of　God



is　declared　directly　and　in　fullness　to　man。　　These　revelations



are　got　through　dreams　of　sleep　or　in　waking　visions　of　the　mind；



by　voices　without　visional　appearance　or　by　actual　manifestations



of　the　Holy　Presence　before　the　eye。　　We　believe　that　God　has



come　in　person　and　spoken　to　our　prophet　and　revelator。〃















Other　revelations　are　described　as　〃openings〃Fox's；　for



example；　were　evidently　of　the　kind　known　in　spiritistic　circles



of　to…day　as　〃impressions。〃　　As　all　effective　initiators　of



change　must　needs　live　to　some　degree　upon　this　psychopathic



level　of　sudden　perception　or　conviction　of　new　truth；　or　of



impulse　to　action　so　obsessive　that　it　must　be　worked　off；　I　will



say　nothing　more　about　so　very　common　a　phenomenon。







When；　in　addition　to　these　phenomena　of　inspiration；　we　take



religious　mysticism　into　the　account；　when　we　recall　the　striking



and　sudden　unifications　of　a　discordant　self　which　we　saw　in



conversion；　and　when　we　review　the　extravagant　obsessions　of



tenderness；　purity；　and　self…severity　met　with　in　saintliness；　we



cannot；　I　think；　avoid　the　conclusion　that　in　religion　we　have　a



department　of　human　nature　with　unusually　close　relations　to　the



transmarginal　or　subliminal　region。　　If　the　word　〃subliminal〃　is



offensive　to　any　of　you；　as　smelling　too　much　of　psychical



research　or　other　aberrations；　call　it　by　any　other　name　you



please；　to　distinguish　it　from　the　level　of　full　sunlit



consciousness。　　Call　this　latter　the　A…region　of　personality；　if



you　care　to；　and　call　the　other　the　B…region。　　The　B…region；



then；　is　obviously　the　larger　part　of　each　of　us；　for　it　is　the



abode　of　everything　that　is　latent　and　the　reservoir　of



everything　that　passes　unrecorded　or　unobserved。　　It　contains；



for　example；　such　things　as　all　our　momentarily　inactive



memories；　and　it　harbors　the　springs　of　all　our　obscurely　motived



passions；　impulses；　likes；　dislikes；　and　prejudices。　　Our



intuitions；　hypotheses；　fancies；　superstitions；　persuasions；



convictions；　and　in　general　all　our　non…rational　operations；　come



from　it。　　It　is　the　source　of　our　dreams；　and　apparently　they　may



return　to　it。　　In　it　arise　whatever　mystical　experiences　we　may



have；　and　our　automatisms；　sensory　or　motor；　our　life　in　hypnotic



and　〃hypnoid〃　conditions；　if　we　are　subjects　to　such　conditions；



our　delusions；　fixed　ideas；　and　hysterical　accidents；　if　we　are



hysteric　subjects；　our　supra…normal　cognitions；　if　such　there　be；



and　if　we　are　telepathic　subjects。　　It　is　also　the　fountain…head



of　much　that　feeds　our　religion。　In　persons　deep　in　the　religious



life；　as　we　have　now　abundantly　seenand　this　is　my



conclusionthe　door　into　this　region　seems　unusually　wide　open；



at　any　rate；　experiences　making　their　entrance　through　that　door



have　had　emphatic　influence　in　shaping　religious　history。







With　this　conclusion　I　turn　back　and　close　the　circle　which　I



opened　in　my　first　lecture；　terminating　thus　the　review　which　I



then　announced　of　inner　religious　phenomena　as　we　find　them　in



developed　and　articulate　human　individuals。　　I　might　easily；　if



the　time　allowed；　multiply　both　my　documents　and　my



discriminations；　but　a　broad　treatment　is；　I　believe；　in　itself



better；　and　the　most　important　characteristics　of　the　subject



lie；　I　think；　before　us　already。　In　the　next　lecture；　which　is



also　the　last　one；　we　must　try　to　draw　the　critical　conclusions



which　so　much　material　may　suggest。