Chapter 35. The Case of C. Y. E., in Her Own Words

Cosmic Consciousness, by Richard Maurice Bucke, [1901], at sacred-texts.com

CHAPTER 35.

The Case of C. Y. E., in Her Own Words.

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a. It will be noticed that the subjective light was well, though not strongly marked in the case.

b. That moral elevation was a prominent feature.

c. Intellectual illumination seems to have been present, though we have no conclusive evidence of it.

d. The sense of immortality was pronounced.

e. Fear of death was lost.

f. We are not told in so many words, but it seems plain that there could be no sense of sin in the mental condition which accompanied and followed the experience.

g. The change was sudden, instantaneous.

h. The previous character of the person's mind would mark her as a likely person to have such an experience as this.

i. She was of the right age—in her thirty-first year.

j. The present writer cannot speak of any added charm to the personality of Mrs. E., but it seems to him we must gather from what we are told that such occurred upon her illumination.

k. The phenomenon which in the great cases has been called transfiguration was present in moderate degree in this. It was noticed by both her husband and her sister.

Only one thing more remains to say. What may be called the mental suspension which seems to be a necessary preliminary to illumination was noticed and reported by Mrs. E. "I became conscious of an unutterable stillness," and "simultaneously" she was wrapped in the subjective light. It seems remarkable that this fact should have been noted by the old Hindoo seers, and it is not surprising that it was somewhat misinterpreted by them. It seems that they thought that this mental suspension was not only an inevitable accompaniment of illumination but an efficient cause of it. They therefore laid down the strictest rules for inducing

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the mental condition in question in the hope and expectation that, that being secured, illumination would follow. So we have such directions as these: "A devotee should constantly devote himself to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectation and without belongings" [154: 68]. And again: "That mental condition, in which the mind restrained by practice of abstraction, ceases to work" [154: 69]. This was supposed to be the mental state out of which Nirvâna must arise. It is the state out of which it arises, but it does not follow and does not appear that the state of mental suspension has any casual relation to the state of illumination or Nirvâna.

This is perhaps as good a place as any for a quotation from Gibbon, which will shed some light on the history of opinion on the above point, and will also show how a great student and great man may utterly fail to see facts, which, though brought immediately to his notice, are out of accord with his preconceptions. He says of the Emperor Cantacuzene [93: 193] that he "defended the divine light of Mount Tabor, a memorable question which consummates the religious follies of the Greeks. The fakirs of India, and the monks of the Oriental church were alike persuaded that in total abstraction of the faculties of the mind and body the purer spirit may ascend to the enjoyment and vision of the Deity. The opinion and practice of the monasteries of Mount Athos will be best represented in the words of an abbot who flourished in the eleventh century. 'When thou art alone in thy cell,' says the ascetic teacher, 'shut thy door, and seat thyself in a corner; raise thy mind above all things vain and transitory; recline thy beard and chin on thy breast; turn thy eyes and thy thoughts towards the middle of thy belly, the region of the navel, and search the place of the heart, the seat of the soul. At first all will be dark and comfortless, but if you persevere day and night you will feel an ineffable joy, and no sooner has the soul discovered the place of the heart than it is involved in a mystic and ethereal light.' This light, the production of a distempered fancy, the creature of

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an empty stomach and an empty brain, was adored by the Quietists as the pure and perfect essence of God himself."

Gibbon has correctly reported the recommendations of the Indian sages. The truth of the matter seems to be as follows: When, without forethought, knowledge or endeavor (as in all the Western cases as far as the writer knows) illumination comes spontaneously, it is preceded (for an instant at least) by what we may call mental suspension. That fact having been noted by the Eastern adepts, who sought to reduce Nirvâna to an art, it was supposed that, mental suspension being secured, illumination would follow—that the first was, in fact, in some way, the cause of the second. Now it seems to the writer certain that where you have a subject on the verge (as it were) of the Cosmic Sense it may be possible to induce this by following the directions given in, for instance, the Bhagavad Gita, when, nothing being done, illumination would not spontaneously supervene. But the Cosmic Sense (though in any case more valuable than all the riches of the earth) when self induced, as by such methods as referred to, is less valuable, probably much less valuable—less potent and masterful—less creative—than it is in cases in which it bursts forth (as it were) of its own strength—self delivered—triumphant.

It seems certain that the monks of Mount Athos really knew of the state here called "Cosmic Consciousness," otherwise how could they have specified, as they did, the subjective light? From whence would they have derived the knowledge of it and of the "ineffable joy" which accompanies it? Concerning the adoration of the Cosmic Sense as God, perhaps it is so.