CHAPTER VII

MYSTICISM
The Tantras contain a good deal of mysticism and before we enter into any inticracy of the Tantras, it is desirable that something should be spokén ‘about mysticism, as there are good many wrong notions about it.
“To be mysterious is not to be mystic’, says Emerson ; and nothing: is more common than to regard mysticism as something mysterious. .
There is, however, nothing mysterious about mysticism. It denotes only a particular attitude of mind towards certain things of spiritual experience.
Now, it is the function of philosoophy to enquire into the reality of objects, to examine and analyse them in order to comprehend the thing-in-itself. Philosophy construes facts of our experience and attempts to arrive at reality, and the synthetic vision of thought endows reality with certain characterestics. But thought or
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philosophical reffection can not fully exhibit the living character of reality, for reality in the light of philosophy is more an object of intellectual comprehension which is more to be understood than to be realised or felt. Therefore, sheer philosophical view of things lacks all emotio- nal elements, so religion in ‘the light of pure philoso- phy is more a cold intellectual abstraction than an object of deep emotion. But it is the emotional content that is all-important in religion, and the emotional element may be said to be the vital breath ‘of religion that keeps it alive. Herein mysticism comes in and scores a triumphant victory over cold philosophy. Permit us to quote something from the observations of a learned Bengali professor :—
“The Philosopher and the mystic start from the identical point, self-consciousness, but while ‘the philosopher limits himself to its normal functioning and intuitions, the mystic - acquaints himself with its growing ranges and its subtler expansions and, therefore, his venture is the natural’ fulfilment of the enquiries into self- consciousness and its functioning. The philosopher encounters the natural opposition between the self and not-self and can ‘not over-ride it, and, therefore, only views the sections of conscious life, leaving its wide range untouched. The mystic is more appealing, because he is more adventurous in withdrawing his consciousness from | natural limitations and hence his claim is higher. The philosopher accepts the grades of knowledge as sensuous, conceptual and intuitive ; but his task is a construction upon theformer two ; even when he demonstrates the contradictions involved in the nature of thought, he takes his inspirations either from the creative aspect of consciousness or takes his rest in the absolute thinking that contradictions are somehow
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harmonised therein. But the philosopher is not sufficiently equipped ‘to pass beyond mental construction into the elastic life of the spirit and and to enjoy its delicate movements and subtle _ formations,”
“It is indeed a great privilege to be acquainted with the subtle turns in conscious lite. The wider reaches of consciousness may understand better the laws of the limited expression, its meaning, movement and force and may finally educate and transform it by shedding its own light upon them. The continuity of life and - its. expression can be seen in finer light of gradation through the subconscious, conscious and the super- conscious, and the same thread of life can be traced through them, for they really represent the same in its increasing elasticity and fineness. The law of formations in the lower movement of life then stands clear. Mysticism seizes upon the fine threads of consciousness to unlock the -mysteries of existence And in this attempt it has a scientific interest; for it unmasks the hidden depths of supra-conscious life. Psychology can not~-confine itself solely to normal mental activities, fot what- ever is conscious is a matter of interest -for Psychology. The method that is, followed is simple, for it is none other than introspection carried into the finer and higher reaches. The mystic is the self-experimenter, for his method is to give up conscious study and let the consciousness tell its own story in its: wise passiveness. Really,-in this height, conscionsness is made free, and probably the one end in spiritual philosophy is to taste the joy of . thisl freedom of Conscious life by the removal of its limitations and ignorance. It should not be lost upon us that mysticism has its chief attraction in
' We have put the passage, in italics, for it describes the _ true nature of mysticism,
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acquainting us with the cosmic ways and ends and in releasing us from the short ways of life, This is specially true of Indian mysticism. Even in dynamic mysticism this ideal has not been lost sight of. Though personality has been the chief basis or hold of mystical consciousness, the ideal has been the access of conscious lite unfettered and cosmic in its movement. The cosmic depth of existence with the free play of life has been the rock upon which mysticism fastens its anchor, the aspiration being the intimate acquaintance with the movement.of life in infinite layers of existence. It is naturally this sympathy with the symphonies of life enjoyed in their concreteness, as well as in their vastness, that makes mystical life a blessing and an attraction. Mystical life exhibits the unity of existence in a superior way ; the details of ‘existence are shown in the cosmic setting and it is this knowledge and its ways that human mind in its profound aspiration must discover as the demand of our being. The real value. of non-attachment lies in affording a release from the insurgent ways of life and in intimating us with the divine ways. Non-attachment releases us from the dubious ways and opens out vista of wider sketches of life. It affords release from the mentalised ways of expression in art, history, philosophy and _ discovers new _ path ways of expression born of extreme detachment. Mysticism in all its forms does not silence life and its creative. expression, in some form it emerges out with diviner synthetic note which/ pervades ‘life. The mystical experiences are not cut off from our personal life. The personal here exhibits itself as the cosmical; at least, ‘the dimension of an being and feelings show their cosmical nature for they are elevated toa supra- mental plane where the character of our experience changés. The limitations of our expesience are
withdrawn |'and our consciousness is .r A University of Southern California eleaser
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from its historicity and environmental setting. The opening of our con&ciousness on the higher levels does not mystify our experience, but shows its wideness and infinite modulations. It is indeed the privilege of dynamic mysticism to the vertical and horizontal expressions of spirit and to accept and to deny the details of existence and to read them with cosmic meaning and significance. The conflict and discord are dissolved as soon as the access into. the fountain spring is attained. This is not a mentalised understanding but a direct seeing into the heart of things.”’
“Dynamic mysticim here in India has taken its chief expression in Vaishnavism and in ' Tantricism, Both of them have a __ philosophic approach to Truth and in spite of the differences | in the cast of thought their unamimity lies in the emphasis put upon the dynamic aspect of existence and upon psychic harmony of being as yielding final insight and access. A poise of being with complete detachment from the usual ways may be a necessity. It does not follow a philosophic understanding or contemplation but the psychic tremor of being. Dynamic mysticism relies more upon it than upon anything, for it reveals the mysteries of divine life which it is not possibe for intellect to see or understand. The intellectual back‘ ground is necessary to equip the understanding but the psychic insight is required to enter into the mysteries of the spirit and to enjoy them. A psychic unfolding may give us more than what even we can imagine and without this dynamic in its full particulars and possibilities can hardly be followed and appreciated.”
Contemplation And Rapport By : Prof. Mahendra Nath Sircar
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Such mystico were the great sages of India from the earliest time up to Ramkrishna Param: hansa;, and there are many such even now, whose ardent devotional fervour has lifted them to the highest spiritual plane. It is, however; a highly striking thing that most of the famous mystics of India within the last thousand years were mostly Tantric saints. The reason for this, seems to us, to be the unique feature of Tantric Sadhana, which, we have already remarked, utilises and employs all mental and physical potentialities of the devotee for the attainment of spiritual bliss. The Tantric form. of worship is generally more absorbing than other forms, as it tries to turn even all instincts and appetites of man for the ~ cultivation of religion and for such moral and spiritual culture that may stand the test of all. wordly temptations. Thus, Tantricism is apt to create a mystic temperament in its devotee; and: the greatest maystic since the birth of Sri Chaitanya of whom we possess any authentic, historical account was a Sakta devotee of Bengal, whom Ramkrishna designated as an Emancipated Being from the very birth. The name of this great devotee is Ramprosad Sen, who, it is said, ever lived in the living presence of his deity, the Divine Mother of the universe. That he always lived in deep spiritual transport is evidenced by his immortal songs which are unique in world’s literature for their devotinal fervour. They are also unparalleled for their poetical wealth, happy imagery, flights of imagination, depths of thought and deep philusophical import.’ .
‘The present writer does not pretend to be a linguist or a literary scholar, but if any idea or knowledge of songs in other hanguages can be gathered through the medium of English, this humble writer feels bold enough to assert, with all the emphasis he can command, that Ramprasad’s songs are the highest and best in the sphere of divotional songs. Their spontaneous flow, graceful ease, unaffected simplicity “ravish- ing sweetness and deep emotional fervour have rendered them quite: unique in world’s literature. No sooner than a song
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Ramprosad Sen was born about 200 years ago and was a court-poet of Maharaja’ Krishna Chandra of Krishnagar ( Nadia) one of, the conspirators against Sirajuddaula, the last independent Nabob of Bengal. Ramprosad Sen was aVaidy a by caste, one the three higher castes, of Bengal. But he made no distinction between man and -man simply on the ground of birth. He was, indeed, one of the greatest cosmopolitans of men. Nay more, to him even the humblest creature was the child of his Divine Mother. In one of his great songs, Ramprosad protests against the animal ‘sacri- fice before the Goddess Kali, saying :
“Every creature is'the child of the Mother ; The Mother never disowns any;
And in order to please that Mother
Thou killest a kid !
It: was Ramprasad sen who first expressed in Bengali the true spirit of the Tantras, explained their profound philosophy, and gave correct inter- pretations of many Tantric rites and mystic rituals, and strongly protested against their profane and wrong interpretations by the ignorant and immoral people. His songs are a living protest against popular superstition and prejudice. Ram- prosad made no distinction between Saktaism and Vaishnavism. To him, Krishna and Kali were one and the same, exhibiting only the two phases of the Divine Lila. In one of his great songs, he sings :
of his is sung, it sets the inmost chords of one’s heart, vibrating with the deep devotional ardour of a living faith which, for the time being, is generated by the song even in the ‘most sceptic soul, Such is the wonderful power of Ramprosad’s devotional. songs, one need not at all be a Sakta to enjoy them. They express, the noblest religious sentiments of man in general. ;
1Vincent Arther Smith in his History of India has ob- served that the Vaidyas were a sect. of Deccanese Brahmins who settled in Bengal and took to medical profession.
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“Once Yashoda used to hug Thee on her lap, calling Thee Nilmani. Where hast Thou concealed that personation of Thine ?
~~ Nay more, even Radha was but a part of the Great Mother. The Divine Mother divided herself into two halves, sings the poet Ramprosad, one half was Krishna and the other half was Radha,—‘‘Half of thyself is accomplished Radha, half male and half female,” just as Ardhanariswara or Har-Gauri. In fact, Ramprosad made no distinction between Krishna, Kali and Radha; all the three were the manifestations of the Mother for Leela. Nay more, Ramprosad, as a great Vedantist, sings :—
“Everything is thy Mother’s image.”’
Thus the great devotee, Ramprosad expresses the true spirit of the Tantric creed, Tantric worship. In one of his immortal songs Ramprosad sings :—
Why dost thou worry thyself for nothing ? Just sit in contemplation, saying glory be unto Kali. Pride is caused by worship with pompous rites, Thou shall worship the Mother secretly, and the world will not know of it. What need hast thou for any earthen, metallic or stone image ? Place the mental image on the pedestal of the. heart. What is the need of the offerings of rice and ripe plantains? - Offer thou the nectar of devotion and thy mind will be gratified. Why shouldst thou sacrifice a ram, buffalo. or kid? Sacrifice thy passions, uttering glory . be unto Kali. What need hast thou of Bel-leaves or of the Ganges-water?
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' There is lotus of thousand petals in the aw body, offer that to the Mother'’s feet. What use hast thou of a lamp or a chandelier ? Let the light of knowledge burn day and night. Ramprosad says, what need hast thou of musical instruments § Clap thy hands in joy, resting thy mind | on the Mother’s feet
_ Such was the spiritual and moral alchemy o ardent mysticism of Ramprosad Sen, that coule invest. even the common articles of worship with profound a spiritual signification. Such « mysticism comes only from a very close commu nion with God, that enables the devotee t live ever in the transport of spiritual bliss anc in the beatitude of spirit. We can not bette: explain this than in the words of a remarkable writer, Alexis Carrel, Nobel Laureate. Alexis Carre. is a man.of science and he has observed the following about mysticism in his famous Book “Man, The Unknown,” that has earned him the _ Nobel Prize. He says ;—‘‘It ( mysticism ) require:
an elevation of the mind toward a being. who i the source of all things, toward a power, a centre of forces, whom the mystic calls God.” .
Further on he thus observes :—‘*‘Mysticism in its highest state, comprises a very elaborat technique, a strict discipline. First, the practic of asceticism. It is impossible to enter the realn of mysticity without ascetic preparation, as it is t become an athlete without submitting to physica training. Initiation to asceticism is hard. There fore, very, few men have courage to venture upo! the mystic way. He who wants to undertak this rough and difficult journey must renounce all the things of this world, and family, and himsel Then he may have to dwell fora long time in th shadows of spiritual night. While asking fo the grace of God and deploring his degradatior
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undeservedness, he undergoes the purification of all the things of this world and, finally, himself. Then he may have to dwell fora long time in the Shadows of spiritual night. While asking for this grace of God and deploring his degradation and undeservedness, he undergoes the purification of his senses. It is the first and dark stage of mystic life. He progressively weans himself from himself. His prayer becomes contemplation. He enters into illuminative life. He is not capable of describing his experiences. When he attempts to express what he feels, he sometimes borrows, as did St John of the Cross, the language of carnal love. His mind escapes from space and time. He apprehends an ineffable Being. He reaches the stage of unitive life. He is in God and acts with Him.”
“The life of all great mystics consists of the same steps. We must accept their experiences as described by them. Only those who themselves have led the life of prayer are capable of under- standing its peculiarities.”
“Mysticisim,” again observes Mr. Alexis Carrel, “is splendidly generous: It brings to man the fulfilment of his highest desires. Inner strength, spiritual light, divine love, ineffable peace.”
“Man, The Unknown”’
The above-quoted observations stand _ true, word per word, about Ramprosad Sen, as we ‘read his life-history, and the account of his Sadhana as expressed in his immortal songs. It “was he, as we have already said, who at least in Bengal, first penetrated into the deeper significance of the figurative and mystic teachings of the ‘Tantras and illumined them by his divine light, - and whose own life was the living embodiment of the highest spiritual attainments. |
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Such were all the great sages of India and suck was, Ramkrishna Paramhansa in our time Ramprosad and Ramkrishna will ever be. honoured as .the greatest Apostles of the true tenets of the
Tantra and of Tantric religion which were ' corrupted by their vicious adherents, by men, which the Tantras have .themselves described to be of Pashu Bhava i.e. of animal proclivities, In the lives of great saints, like Ramprosad and Ramkrishna we should seek for the true interpreta- tion of the tenets of Tantric religion and not to their superficial literary import, because’ they ‘have been mostly expressed in cryptic language that very often hides their real meaning. Again, Tantric form of religion tries to lead the devotee through temptations for the attainment of the highest moral and spiritual perfection that will triumph over all temptations and wordly attach- ments and conquer everything that may stand in the way of the attainment of the highest spiritual bliss or emancipation.