Western writer (now passed out of the body) one Dr. Richard Maurice Bucke, of London, Ontario, Canada, having experienced this illumination, and having found that his friend Walt Whitman and other friends had had similar experiences, has gathered the testimony of a number of people whom he believed to have undergone the same unfoldment. He published the result of his research in a very valuable book entitled "Cosmic Consciousness: a Study in the Evolution of the Buman Mind" (Innes & Sons, Philadelphia, Perma., U. S. A.), which book was issued in the shape of a limited edition of five hundred copies, and is now, we believe, out of print. It may possibly be found in some of the great libraries in our principal cities, and is well worth a careful reading. The Oriental writings are full of this subject, and Western literature is beginning to show signs of its recognition.
In nearly all the Western writings, however, what is described are but typical incidents of spontaneous flashes of this great consciousness. Occultists of great degree of advancement are able to prod the tate at will, and certain most highly advanced I the mesh, who are not before the public a t h or writers, are believed to dwell in this con almost continually, their work for the world being done through others (less highly developed), whom they inspire with fragments of their great wisdom.
In a general way, the experience may be described as an actual realisation of the Oneness of all, and of one's connection with that One. The atom of light helping to compose the ray, realizes for an instant its connection with the Central Sun—the drop in the ocean realizes for a moment its relation to the Ocean of Spirit. The Hindus have spoken of the more intense manifestation of this breaking in upon the consciousness of the light from the Spiritual Mind, as the "Brahmic Splendor."
The prevailing emotion during this experience is a feeling of intense joy—something far above any other joy that has ever been felt—a sensation of Absolute Joy, if the term may be permitted. And the memory of this great Joy—the reflection from its light-lingers with the soul forever after. Those who have once experienced this thing, are even after more cheerful, and happy, and seem to have a hidden and secret fount of joy from which they may drink with the soul thirsts. The intense joy fades away gradually, but something is left behind to comfort and cheer. The feeling of Joy is so strong that it can ever after be thought of with the keenest delight—its very recollection will cause the blood to tingle and the heart to throb whenever the mind reverts to the experience.
Then there is experienced an intellectual illumination, or pouring in of "knowing," impossible to describe. The soul becomes conscious that it possess [sic] in itself absolute knowledge—knowledge of all things—the "why and wherefore" of everything is recognized as being constant within itself. The sensation cannot be described even faintly. It is so far above anything that the human mind has ever experienced that there is [sic] simply no words with which to tell that which has been felt and known. Everything seems made plain—it is not a sense of an increased ability to reason, deduce, classify, or determine—the soul simply knows. The feeling may last but a fraction of a second of time—one loses all sense of time and space during the experience—but the subsequent intense feeling of regret over the great thing that has slipped away from the consciousness can scarcely be imagined by one who has not experienced it. The only thing that enables the mind to bear the loss is the certainty that some time—some where—the experience will be repeated, and that certainly makes existence "worth while." It is a foretaste of what is before the soul.
One of the principal things indelibly impressed upon the mind by this glimpse of the higher consciousness is the knowledge—the certainty—that Life pervades everything—that the Universe is filled with life, and is not a dead thing. Eternal Life is sensed. Infinity is grasped. And the words "Eternal" and "Infinite," ever after have distinct and real meanings when thought of, although the meaning cannot be explained to others.
Another sensation is that of perfect Love for all of Life—this feeling also transcends any feeling of love ever before experienced. The feeling of Fearlessness possess one during the experienceperhaps it would be better to say that is not conscious of Fear—there seems to be no reason for it, and it slips away from one. One does not even think of Fear during the experience, and only realizes that he was entirely free from it where he afterwards recalls some of his sensations. The feeling of knowledge, certainty, trust and confidence possesses one, leaves no room for Fear.
Another sensation is that that [sic] something which we might style "the consciousness of Sin" has slipped from one. The conception of "Goodness" of the entire Universe takes its place. By "goodness" we do not mean the goodness of one thing as compared to another, but a sense of absolute Goodness.
As we have said, this experience when it has once come to the soul, leaves it as a changed entity. The man is never the same afterward. Although the keen recollection wears off, gradually, there remains a certain memory which afterward proves a source of comfort and strength to him, especially when he feels weak of faith and faint of heart—when he is shaken like a reed by the winds of conflicting opinions and speculations of the Intellect. The memory of the experience is a source of renewed strength—a haven of refuge to which the weary soul flies for shelter from the outside world, which understands it not.
Let us conclude this feeble attempt to describe that which may not be described, by repeating our own words, spoken to you in the Third of the Fourteen Lessons:
From the writings of the ancient philosophers of all races; from the songs of the great poets of all peoples; from the preachings of the prophets of all religions and times; we can gather traces of this illumination which has come to Man—this unfoldment of the Spiritual Consciousness. One has told of it in one way, the other in another form—but all tell practically the same story. All who have experienced this illumination, even in a faint degree, recognize the like experience in the tale, the song, the preaching of another, though centuries roll between them. It is the song of the Soul, which once heard is never forgotten. Though it be sounded by the crude instrument of the semi—barbarous races, or by the finished instrument of the talented musician of today, its strains are plainly recognized. From old Egypt comes the song—from India in all ages—from Ancient Greece and Rome—from the early Christian saint—from he Quaker Friend—from the Catholic monasteries—from the Mohammedan mosque—from the Chinese philosopher—from the legends of the American Indian hero—prophet—it is always the same strain, and it is swelling louder and louder, as many more are taking it up and adding their voices or the sound of their instrument to the grand chorus.
May this great joy of Illumination be yours, dear students. And it will be yours when the proper time comes. When it comes be not dismayed—when it leaves you mourn not its loss, for it will come again. Live on, reaching ever upward toward your Real Self and opening up yourself to its influence. Be always willing to listen to the Voice of the Silence—willing always to respond to the touch of the Unseen Hand. Do not fear, for you have within you always the Real Self, which is a spark from the Divine Flame—it will be as a lamp to your feet, to point out the way. We would call the attention of the students to what the "Light on the Path" says about the blossoming of the flower. It tells us that while the storm continues—while the battle lasts—the plant will grow; shoot up; will make branches and leaves; will form buds (note what we have said about the budding stage which precedes the full bloom), but that the bloom cannot open until the "whole personality of the man is dissolved and melted—not until it is held by the divine fragment which has created it, as a mere subject for grave experiment and experience—not until the whole mature has yielded, and become subject unto its higher self."
The "whole personality" referred to is the lower part of the soul—its lower principles. Not until the lower nature is brought under the mastery of the highest that has unfolded in one, can this longed for event occur. So long as the lower part of one's nature is allowed to rule and master him, he shuts out the divine light. Only when he asserts the real "I" does he become ready for further unfoldment. We have told you what the bloom or bud is—the "I Am" consciousness. When you have fully grasped this, and realize what you are, and have made that highest (as yet) consciousness the master of your lower principles, then you are ready for the bloom to open. Listen to the beautiful words, from the text: "Then will come a calm such as crosses in a tropical country after the heavy rain, when nature works so swiftly that one may see her action. Such a calm will come to the