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THE VARIETIES OF RELIGIOUS EXPERIENCE
that it seems as if his feet could hardly keep to the pavement, so buoyant and so exhilarated does he become by reason of this inflowing tide."[1]
Certain aspects of nature seem to have a peculiar power of awakening such mystical moods.[2] Most of the striking cases which I have collected have occurred out of doors. Literature has commemorated this fact in many passages of great beauty—this extract, for example, from Amiel's Journal Intime:—
"Shall I ever again have any of those prodigious reveries which sometimes came to me in former days? One day, in
- ↑ In Tune with the Infinite, p. 137.
- ↑ The larger God may then swallow up the smaller one. I take this from Starbuck's manuscript collection:— "I never lost the consciousness of the presence of God until I stood at the foot of the Horseshoe Falls, Niagara. Then I lost him in the immensity of what I saw. I also lost myself, feeling that I was an atom too small for the notice of Almighty God." I subjoin another similar case from Starbuck's collection:— "In that time the consciousness of God's nearness came to me sometimes. I say God, to describe what is indescribable. A presence, I might say, yet that is too suggestive of personality, and the moments of which I speak did not hold the consciousness of a personality, but something in myself made me feel myself a part of something bigger than I, that was controlling. I felt myself one with the grass, the trees, birds, insects, everything in Nature. I exulted in the mere fact of existence, of being a part of it all—the drizzling rain, the shadows of the clouds, the tree-trunks, and so on. In the years following, such moments continued to come, but I wanted them constantly. I knew so well the satisfaction of losing self in a perception of supreme power and love, that I was unhappy because that perception was not constant." The cases quoted in my third lecture, pp. 66, 67, 70, are still better ones of this type. In her essay, The Loss of Personality, in The Atlantic Monthly (vol. lxxxv. p. 195), Miss Ethel D. Puffer explains that the vanishing of the sense of self, and the feeling of immediate unity with the object, is due to the disappearance, in these rapturous experiences, of the motor adjustments which habitually intermediate between the constant background of consciousness (which is the Self) and the object in the foreground, whatever it may be. I must refer the reader to the highly instructive article, which seems to me to throw light upon the psychological conditions, though it fails to account for the rapture or the revelation-value of the experience in the Subject's eyes.
