lectures16+17-第14部分

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through　which　the　mind　looks　out　upon　a　more　extensive　and



inclusive　world。　　The　difference　of　the　views　seen　from　the



different　mystical　windows　need　not　prevent　us　from　entertaining



this　supposition。　　The　wider　world　would　in　that　case　prove　to



have　a　mixed　constitution　like　that　of　this　world；　that　is　all。　



It　would　have　its　celestial　and　its　infernal　regions；　its



tempting　and　its　saving　moments；　its　valid　experiences　and　its



counterfeit　ones；　just　as　our　world　has　them；　but　it　would　be　a



wider　world　all　the　same。　　We　should　have　to　use　its　experiences



by　selecting　and　subordinating　and　substituting　just　as　is　our



custom　in　this　ordinary　naturalistic　world；　we　should　be　liable



to　error　just　as　we　are　now；　yet　the　counting　in　of　that　wider



world　of　meanings；　and　the　serious　dealing　with　it；　might；　in



spite　of　all　the　perplexity；　be　indispensable　stages　in　our



approach　to　the　final　fullness　of　the　truth。　







＇287＇　They　sometimes　add　subjective　audita　et　visa　to　the　facts；



but　as　these　are　usually　interpreted　as　transmundane；　they　oblige



no　alteration　in　the　facts　of　sense。















In　this　shape；　I　think；　we　have　to　leave　the　subject。　　Mystical



states　indeed　wield　no　authority　due　simply　to　their　being



mystical　states。　　But　the　higher　ones　among　them　point　in



directions　to　which　the　religious　sentiments　even　of　non…



mystical　men　incline。　　They　tell　of　the　supremacy　of　the　ideal；



of　vastness；　of　union；　of　safety；　and　of　rest。　　They　offer　us



HYPOTHESES；　hypotheses　which　we　may　voluntarily　ignore；　but　which



as　thinkers　we　cannot　possibly　upset。　　The　supernaturalism　and



optimism　to　which　they　would　persuade　us　may；　interpreted　in　one



way　or　another；　be　after　all　the　truest　of　insights　into　the



meaning　of　this　life。







〃Oh；　the　little　more；　and　how　much　it　is；　and　the　little　less；



and　what　worlds　away！〃　　It　may　be　that　possibility　and　permission



of　this　sort　are　all　that　are　religious　consciousness　requires　to



live　on。　　In　my　last　lecture　I　shall　have　to　try　to　persuade　you



that　this　is　the　case。　　Meanwhile；　however；　I　am　sure　that　for



many　of　my　readers　this　diet　is　too　slender。　If　supernaturalism



and　inner　union　with　the　divine　are　true；　you　think；　then　not　so



much　permission；　as　compulsion　to　believe；　ought　to　be　found。　



Philosophy　has　always　professed　to　prove　religious　truth　by



coercive　argument；　and　the　construction　of　philosophies　of　this



kind　has　always　been　one　favorite　function　of　the　religious　life；



if　we　use　this　term　in　the　large　historic　sense。　　But　religious



philosophy　is　an　enormous　subject；　and　in　my　next　lecture　I　can



only　give　that　brief　glance　at　it　which　my　limits　will　allow。