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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。





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