Page:The varieties of religious experience, a study in human nature.djvu/436

420 Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered into the Self." "'Every man,' says the Sufi Gulshan-Râz, 'whose heart is no longer shaken by any doubt, knows with certainty that there is no being save only One. &hellip; In his divine majesty the me, the we, the thou, are not found, for in the One there can be no distinction. Every being who is annulled and entirely separated from himself, hears resound outside of him this voice and this echo: I am God: he has an eternal way of existing, and is no longer subject to death." In the vision of God, says Plotinus, "what sees is not our reason, but something prior and superior to our reason. &hellip; He who thus sees does not properly see, does not distinguish or imagine two things. He changes, he ceases to be himself, preserves nothing of himself. Absorbed in God, he makes but one with him, like a centre of a circle coinciding with another centre." "Here," writes Suso, "the spirit dies, and yet is all alive in the marvels of the Godhead &hellip; and is lost in the stillness of the glorious dazzling obscurity and of the naked simple unity. It is in this modeless where that the highest bliss is to be found." "Ich bin so gross als Gott," sings Angelus Silesius again, "Er ist als ich so klein; Er kann nicht über mich, ich unter ihm nicht sein."

In mystical literature such self-contradictory phrases as 'dazzling obscurity,' 'whispering silence,' 'teeming desert,' are continually met with. They prove that not conceptual speech, but music rather, is the element through which we