Chapter-I

Nature of Mystical Language

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CHAPTER – I

NATURE OF MYSTICAL LANGUAGE

'Mysticism' is not only a science, but it is an art in a deeper sense.

If we think 'mysticism' only as a science, it will be a futility. 'Mysticism'

and its domain should be understood not only by the true mind, but by the

right temperament and character also.

Mysticism is a mental experience rather than a doctrine. It is a way

of life and a process of developing the intuitive faculty in a particular

direction. A mystic transcends individuality and rises to spiritual

personality. He lives in a mental state of absolute peace, unity and

serenity, equanimity and harmony.

Mysticism is not an object of knowledge. This is so to say because,

it is an end in itself; it is an ideal which is to be achieved; and it is a 'Life'

seen through a temperament; it is a life which has to be lived. The Indian

holy soil has given birth to many saints and great souls, who have led the

pious life by becoming the enlightening examples to the whole humanity.

These mystics have clearly shown and declared that 'mysticism' cannot be

attained by either intelligence or much learning, but it can be achieved

and seized by a purified soul and a clear and pious temperament.

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One should always approach the mystic truth through his heart.

Because the Upanishads have always proclaimed that the Truth is

established in the heart. The mystical knowledge of a mystic forms his

life, which is blissful. This is the radiance which is shed by the purest and

the intensest joy that will be divine and supreme.

The mystical knowledge and experience is not only true and real

but blissful and delightful which will lead and take us to the Divinity and

the ultimate Truth (Antima/Parama Satya). This will enlighten us towards

the Supreme Right, which has the Healing Virtue also in it. This mystic

element brings about a sovereign freedom and an ease and the holy peace

to the mystic as well as those who come in contact to be spurred (in

communion) with him (the mystic). It will stimulate.

The very thought of mysticism sensitises the individual's

conscience towards the awareness and also the practice of dharma in

one's life. The mystical elements would hold a beacon light for a

righteous living. Mysticism is a path towards the communion with God;

this path cleanses the mind of its impurities. And in one's life,

maintaining a pure mind is the most difficult task.

The mental space of a human being is very complex; and it is

subtle. Knowingly or unknowingly, with or without one's consent, the

thoughts of all kinds urged by the glitter of worldly life enter and find

their way into the individual's mental space. Anger, pride, jealousy,

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greed, desire and delusion - always they are ever ready to attack and

pollute the mind of an individual. Being such, at this critical context,

there is no other way, other than the mysticism. To sublimate all these

side tracking energies one should seek the company of the pious; and

should remain devoted to God. Moreover, in addition to all this, a

compassionate outlook ('Compassion' is the source of religion) towards

the all fellow human beings, will surely help to keep one's mind pure.

This pure mind is the very base and foundation for a spiritual life. It is

only from the pure mind that one can aspire to climb the scale of a

spiritual ladder. Integrity should be the perfect alignment for one's

thought, will, feelings, emotions, word and deed, which is the ideal to be

striven for in the path towards mysticism and the journey towards the

communion with God.

This universe is full of so many phenomena. Man's situation is

very unique in the universe. Being a rational animal, he has to live and

also to survive in this world. For this, a man must know the world in and

around himself and after knowing, then he is supposed to react to the

world in and around himself in an effective manner. We can understand

and analyse the universe in so many ways, that is to say, by way of

science, aesthetics, religion, mysticism, morality and so on and so forth.

All these are the unity in diversity. That is, these are nothing but, the

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diversifications of the general. Science deals with quantity and

aesthetics with values. Religion dealt with deals, purpose, God etc. In

other words, the things which are discriminated in experiences, they are

to be analysed and understood.

All these various streams of reasoning and analysing, which are too

many in numbers, are the disciplines that are very much intimately

interrelated. All these are so much intricately interwoven and interrelated

that, one can wonder where one begins or ends. In this process, one can

find satisfactory answers only sometimes; otherwise, it is very difficult to

have the satisfactory answers to most of the issues. Science can boast of

having known the quantitative and the physical aspects of experiences

that are expressed in terms of the mathematical formula. But the point of

reasoning in this context is, the concrete reality can be more than mere

formulae. Does science ask the questions like these : Why of things? No,

it does not. Does the universe have a purpose? What is the purpose of

being a man? What is the origin of man? From where does he come?

What is his destination? Is there a life after death? These queries are of

mystical in nature and it can be very hard to find the suitable answers for

them. The questions like these are beyond the reach of science.

All these questions are there on the other side of circle within the

sphere of religion. One can hope ultimately that humanity will certainly

seek the solutions to many of the life's crucial questions: From where did

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we come? And where do we go? For a human being, the way of

enlightenment is very long. The weapons of a soul and its spirit must

discover the instrument to explore the human heart and the mind. This

can be done with the weapons of the human spirit. Aesthetics does differ

from the mode of scientific understanding. Aesthetics does deal with

value system. This system has the name for the reality of things which

are intrinsic in nature. Being so, this value system will take the form of

Beauty. And also, the moral experience discriminates the form of value

called Good. Religion also claims for having known the form of value,

which is referred to as the meaning of life (Paramartha). Then, what does

Mysticism claim for? Mysticism does claim for having known the highest

intensity of the religion between the finite and the infinite. That is, the

finite soul becoming one with and proceeding towards the infinity of the

God. 'You cannot crush out it,' says Tagore. 'I can doubt everything, but

you cannot doubt the doubts,' says Descartes. Unless and until, we have

abandoned ourselves the doctrine of sense experience as the only and the

whole and sole A avenue, it is highly impossible to rule out the force of

religious experience. How this is so? This is so because the complete

existence is an interweaving of quantitative and qualitative factors. Here

the quantitative' is science, and the qualitative is not only one, but many

factors (aesthetics, religion, morality, etc.). Therefore, the information

about value is very clear, and it is as evident as a shape or figure exists.

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Mysticism, specifically, the religious mysticism does insist for, and

it emphasizes for a life which is full of holiness, dignity, sanctity and the

sacredness. The earth, water, air, fire etc. the panchabhutas like these, are

utmost treated as sacred and holy which vachana itself spoke of the earth

as a boon bestowed by God (lle Nimma Daana.....Devara Dasimayya).

'That is, this Life, which is on this earth, is a gift, it is a heritage which is

ours. Purandaradasa sang in his keertanas, that, it is very rare to have

been born as a human being, still it is rarer to be endowed with flawless

body and unimpaired faculties. If a man is lucky he is endowed with the

sense of righteousness. Why he becomes lucky? Because according to the

sharanas, saints and the wise men, the gates of heaven will automatically

open for a righteous man. Here in their origin religious and mystical

consciousness are not discriminated diversifications of the general.

Science deals with quantity and aesthetics with religious consciousness

goes on increasing. It will lead to spirituality, mystical consciousness.

The word 'spiritualism', or the terms like spirituality, spirit,

spiritual all these mean the things of the highest value worth living for. It

is living in the presence of the ideal. Durant Drake says "This disposition

of the heart and will, through which a man comes to care for the highest

things and live in gentleness and inward calm above the surface aspects

and accidents of life, we call, in its inner nature, spirituality; when it is

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embodied in outward forms and institutions, and spreads among whole

communities. We call it a religion" (Drake).

In the western philosophy, the term 'spirituality' is used in so many

various senses: the perceptions of life, which are finer; here, it is a very

special mark of superior intellects, warmer religious emotions, an active

religious imagination, an ability to taste beauty and life; and an ability to

appreciate beauty and life; not only this, a sense of intimate relation with

oneself and like that. In a nutshell, it is nothing but, a love for truth,

beauty and goodness (Satyam Shivam Sundaram).

In the Indian context, and the Eastern philosophy, the spiritual

value of Truth (Satyam), Beauty (Sundaram), and Goodness (Shivam) is

referred to as, Satyam, Shivam, Sundaram. In God's world, man is a

crown of creation. And being so, it is but natural for a man not to be

satisfied with what he has. In other words, he aspires to achieve the

higher and higher levels of experience in his life. So, the ultimate aim of a

man in life is, not to be satisfied with the little, but to achieve the higher

goals.

It is for the greatness of experience for which a man aspires and

thirsts for to achieve (The Mystic) He thirsts for the Anantha, but not for

Antha. He aspires to achieve the Infinite, but not of the finite. But this is

an uphill task. In this process of his hard work and turmoil, he comes to

know that, his experience is a texture of the (Satyam, Shivam and

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Sundaram) intermixture of the elements of truth, beauty and goodness,

The Vedopanishads proclaimtthe truth will (prevail) triumph, but not the

untruth. That is, "Satyameva Jayate', nanritam". Truth is God, and

God, truth. (Satytanembude Haranu, Haranembude satya, Raghavanka in

"Harishchandra Kavya.") In life, all these three truths, Beauty and

Goodness are the great values. If the life of a man should be meaningful,

then it should be a meaningful realization of the highest perfection of all

these three great values, viz., truth, beauty and God, All this vision has

been the way of all the Easterners especially the Indian thinkers. What is

God? God, that is, almighty, is always an ideal. God is infinite. He is a

symbol of might, perfection and all the holiness. Therefore, the great

thinkers think of and say about God to be the infinite ideal of perfection.

But Man is finite. He is not perfect. Man is a man for what he is. And

man always crazes for ideals.

Even after perfection man's quest is being sustained by the source

of all truth, beauty and goodness, which are referred to, by the Eastern

philosophers as 'Satyam, Shivam and Sundaram'. Why this is so? This is

so because, the Almighty, that is God, is the symbol of perfection. Not

only that, He is the abode of values of Beauty, Goodness and Truth. And

moreover, all these are eternal values. Here, all those eternal values are in

their highest perfection and Absoluteness. In the overall development of

this self-development, the perspectives of moral, the aesthetic and the

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religious finite also become the one.This will lead to the widest synthetic

outlook in perceptualizing that infinity of such perfection, i.e., God. This

kind of percepfualization is absolutely a unique one; it is an individual

affair which depends upon the intensity, solidity and gravity of hard work

and sincere efforts and the depth of reaching his goals.

The awakening to the presence of God in a man or nature or

wherever it may be in life for that matter, is kindled and enlightened by

the spiritual religious consciousness. This is inward. This spiritual

religious consciousness is infinite. And this is very valuable also. It is

more precious than the materialistic / physical and sensuous life of a man.

When this consciousness goes on becoming deeper, higher and wider, it

can reach the pinnacle stage and this highest peak of intensity is referred

to as, 'mysticism'. Is this a smooth path? Not at all. This mystical way is

unique. This journey of spirituality is not a simple one. It is a hard and

difficult one. Only through the troubles and toils, and moreover the sweat

and blood only an aspirant can achieve a little and he can get somewhere

and find his destination. Here, in this process of the spiritual journey,

aspirant finds the so many turns, twists and turmoil which are very

difficult to overcome. In fact, being in the actuality of spiritual life; an

aspirant is always tempted by the sensual interests, materialistic interests

of physical life, which are referred to by the mystical writers, as the

'terror of the senses'. Not only this, many a times, the aspirant can be

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hijacked by the impure and rogue impulses which can hinder him from

the reaching of his true mystical goal. The aspirant has to struggle very

hard in overcoming the antagonism which is inner, of physical and

spiritual of flesh and spirit of antagonism of his senses and his desires.

On the other hand, certainly some occasions of frightening ups are there,

which are under the inspiration of a happy thought. That is, every dark

cloud has a silver lining. The taste of all these kind of occasions should

kindle the embers of that great experience. Not only this, the taste of

these unique occasions should enlighten the interest in greatness of the

experience. The aspirant ardently disciplines himself. Through this kind

of discipline only, he acquires the inner strength. By this naturally

acquired inner strength he can dominate the outward and external

pressures and also dominate the hidden difficulties and dangers and the

temptations which are the obstacles in his journey towards the goal of

mysticism. This hard and tedious journey is a long process. This process

is a unique one. It is a process of arduous path, which will ultimately

culminate in the concentrated experience. This concentrated religious

experience is referred to as 'mysticism'.

Now what is mysticism? All over the world, it is a common notion

and it is felt universally that if anybody wants to really know about and

understand 'mysticism', he should experience it. That is to say, to

understand the nature of mystic experience really, one must have had that

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experience actually. That is, he should have its experience in fact. Then,

how to explain it? It is very difficult. Regarding 'mysticism', various

writers have described it in different ways. Thinkers on 'mysticism', have

defined that 'experience' in various ways. A 'mystic' is a person who seeks

to know about God (Almighty) through contemplation prayer. This

'mystical' element has a spiritual significance, beyond human

understanding. This unique experience can sometimes inspire a sense of

mystery and awe.

The term 'mystes', etymologically is derived from the Greek term

'muein' (which means 'to be silent'), meaning a belief in God or the

knowledge of God or to know about the Almighty/God or a real truth

(Param Satya, Antima Satya, Paramartha, Chira Satya) which transcends

the mind or the senses. This experience is a unique experience, which is

rare. Is this experience an ordinary one? No. This is a non-ordinary

experience. It is beyond all (our) the common experiences.

This experience is an insight. This direct insight into the depths of

the mystery is the very heart of experience. This unique experience is

nothing but, the finite soul's consciousness of the infinite God. (Atma's

awareness of the Paramathma) (Jeevatma's awareness of Paramathma).

This is the first hand experience of God. This experience is very intimate

and direct, as well. On 'mysticism', the western writers, such as Inge,

Evelyn Underhill and Bertrand Russell have explained about 'mysticism'

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in the following words. In man, there are two impulses. In these two

impulses, Russell says, one produces science; and the other one produces

'mysticism'. According to B. Russell, "Mysticism is, in essence, little

more than a certain intensity and depth of feeling in regard to what is

believed about the universe... The mystic insight begins with the sense of

mystery unveiled, of a hidden wisdom now suddenly become certain

beyond the possibility of a doubt" (Russell ?)

W.R. Inge has given as many as twenty-six definitions of

'mysticism'. He says, ‘Mysticism’, is the attempt to realize in thought and

feeling the immanence of the temporal in the eternal, and the eternal in

the temporal" (Inge ?). An authoritative expert on 'mysticism', Evelyn

Underhill, says:

It is the name of that organic process which involves the perfect

consummation of the Love of God: the achievement here and now of the

immortal heritage of man.... it is the art of establishing his conscious

relation with the absolute .... Experience in its most intense form. That

experience, in the words of Plotinus is the soul's solitary adventure.(

Underhill?)

In the Indian mysticism, this kind of same experience is described

as, 'Sakshatkara', or 'atma-sakshatkara' or 'yoga'. Dr. R. D. Ranade says

"Ineffability or incapacity of any adequate thought being given to one's

own feelings, it is this which is the mark of mystical experience." On

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'mysticism', a competent Indian authority, Dr. Das Gupta points out that

the Bhagavad-Gita is "steeped in the mystic consciousness of an intimate

personal relation with God, not only as the majestic super-person, but as a

friend who.... shares his joys and sorrows with him and to whom a man

could cling for support... he could thus constantly talk of Him, think of

Him, and live in Him. This is the path of Bhakti or devotion” (Gupta?).

This 'Mystic' experience is described by the 'Taitiriya Upanishad' in

asymptotic words. The mystical experience is an ineffable experience.

This ineffable experience is of the bliss of Brahmarv which the mind and

words recoil without reaching it! In this context, the Taitiriya Upanishad

cites the authority of an ancient seer's vision:

Wherefrom words turn back

Together with mind, not having attained –

The bliss of Brahma,

He who knows

Fears not from anything at all (Taitiriya).

Therefore, there can be as many definitions, explanations,

descriptions of 'mysticism' as there can be thinkers and writers. It is not

only a surprise, but also clearly a pity that, not any single or a specific

definition completely or adequately brings out all the nuances of the

fullest, intimate, concrete, first hand experience that is unique to each

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individual mystic. Why this is so? This is so because, 'mysticism' is a

very profound and complex term. By reason of its uniqueness, vastness,

and complexity, the term 'mysticism', is a notoriously difficult term. A

great part of the experience comes to us through many channels. A

spiritual aspirant lives and moves in the company of teachers and pious

noble men; and in the company of advanced achievers in spirituality.

Being such, it is but sure that a spiritual environment will seep into the

individual aspirant. Certainly, the environment also plays a dominant role

on an individual aspirant. It is very difficult to tear off the individual from

his environment, which plays a pivotal role. No doubt, the environment is

rooted in the life process itself. The environment has a subjective private

side and a trans-subjective character as well.

This is an immediate, non-discursive and direct experience of the

absolute or the infinite God. Different thinkers (eastern as well as

western, consider this to be personal as well as impersonal in their own

ways. What is the goal of a Mystic? It is nothing but, the ultimate goal of

a mystics absorption in God/Almighty. How is this process? This process

of mystic experience is moved onward under the impulse of the mystic's

(yearning) longing and the luring power, guidance and grace of God.

Non-sensuous modes of ingredients and experiences and practices

are employed to attain the aim of God-union (becoming one with God).

Here, in the forward movement of mystical experience, the concentration

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of thoughts, ecstasies, trances and various other yogic practices are

interfused. Through the contemplation, the intuitive and ecstatic union

with God is achievable. The devotional practices (bhakti) and penance

(tapas) are the means to the attainment of concentration/ecstasy or direct

experiential insight. This cannot be explained or described. This is an

ineffable experience. This is an indescribable spiritual vision of

Almighty/God / the ultimate reality (Parama/ Antima Satya). This

ineffable experience is called 'Numinousness' by Otto. This experience is

the depth of insight and it is the experience into the heart of the ultimate

reality, but, that is unspoken. That ultimate reality is unspoken, and that

cannot be described at all adequately (in the words, language....) This

intuitive insight gives the immediate awareness of the God union which is

intimate and inward. Gradually this intuitive insight enables the mystics

to receive the inspirations of an immanent God or to experience the union

with God. This mysticism is unique, and it is religion pure and simple.

This will apprehend the immense value of 'the perfection'. This will see

'God in everything' and 'everything in God' (Anurena trianakastha). Here,

in this respect, the mystic appeals to his aid all the resources within him

and from the objective reality of God without which the mystic

endeavour is not possible at all. Thus, it is the mystic aspirant who crafts

up himself all these materials into the higher forms by intuitively and

creatively transforming into ever newer and deeper experience. This is

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the 'nobler' side of human nature. This will strive continually to surpass

and exceed its own level. Here, the life centre is shifted from the lower to

the spiritual place; finally which will link it to the hoped-for-goal. While

carrying out this spiritual task, the aspirant has to fight the negative

forces. He has to spend according to his measure much energy in fighting

and also in mastering the inner and outer negative forces. Basically, man

is an animal. Hence, the force of the animal passions in man could not

have effected this nobler transition. This requires a force of ideals from

above in proportion to the intensity of the efforts of an aspirant in his

mystical path. Here, God (a force, Almighty) becomes an indwelling

supervisor, who, being a supervisor, cannot destroy man's freedom.

Therefore, the unique mystic quest keeps the spirit alive fearing it into a

flame. This noble flame comprises of devotion, insight, and communion

(with God). Thus, the aspirant in his mystical journey, is purified. Here,

the purified aspirant is pitch-forked into illumination. This is a very

sharpened consciousness, which is intense also. This sharpened and

intensified consciousness contemplates the divine. As a religious

psychologist puts it:

In its barest form mysticism stands for that type of religion in

which there is an immediate apprehension of and communism with the

ultimate reality or God. Its assurance of the divine rests on vision or

intuition rather than on any ratiocinative process, and is for that reason,

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for those who entertain it, doubly sure... for such direct and immediate

contract with the unseen. Due preparation is necessary. Hence the mystic

way and the whole apparatus of practical mysticism which is bound up

with it and will have to be considered in its turn.... There is, therefore, a

certain mystical element in all religion, which rests on personal

experience? (W.B. Selbie : Psychoogy & Religion, Oxford Charendon

Press, 1926, p.255).

'Mysticism' is purely a personal experience. It is an immediate

apprehension of the (Almighty) divine. Sometimes it is also referred to as

'intuition', which gives us the immediate feeling of the certainty of the

unseen power. This is a total response which is holistic. This total

response will be for the sum total situation and a direct insight into truth.

(Atma-Jnana). Self-knowledge, with a conviction is the best case of

intuition. This is a perception. This perception is quick and momentary.

Here, 'intuition' can take us to the inwardness of experience. This is

purely inside and seeing from inside.

“It is unfortunate that the word ‘mysticism’, which has different

meanings for different minds, has been persistently misunderstood and

misinterpreted. It has been shown how the word is falsely identified with

occultism,magic, evil visions and voices, and drug-induced experience.

Mysticism is neither of these. A definition of it, however, may be given.

Mysticism is the ineffable intuitive experience of or direct union with the

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divine. One ‘here and now’; a mystic is a person who has himself attained

the incommunicable experience of mystic union in greater or less degree

and not one who speculates or philosophises about it.”

(K.P.S.Choudhary: Modern Indian Mysticism,Motilal Banarasidas,

Delhi, 1981,p.8) Mysticism is supreme synthesis and direct union with

the ultimate divine reality. KPS Choudhary goes on to say that the

mystical union is nothing but it is the state of ‘pure unitary

consciousness’. This consciousness is pure, “because it is free from any

relational or empirical contents or habits of thought; unitary because there

is in it no multiplicity. In a notable passage the Mandukya Upanisad

(VII), states that the pure unitary consciousness is not which is conscious

of the subjective (nantah-prajnam), nor that which is conscious of the

objective(nabahis- prajnam), nor that which is conscious of both

(nobhayatah-prajnam) ; it is unseen (adrstam), incapable of being spoken

of (avyavaharam), ungraspable (agrahyam), without any distinctive

marks (alaksanam),unthinkable (acintyam), unnameable (avyapadesyam),

the sole essence of the conscious of the one self (ekatma-pratyaya-saram),

the ever peaceful (santam), the benign (sivam), and the one unitary

experience (advaitam). Since the pure unitary experience has no content,

it is called ‘emptiness’, also because to attain to mystical union it is to

empty the mind of sensations, images, and fluctuating thoughts”. Sri

Aurobindo says:

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“Around me was a formless solitude:

All had become one strange unnameable.

An unborn sole Reality world-nude,

The unknown beginning and the voiceless end

A lonely calm and void unchanging Peace”

- Last Poems,p.36

Mystical experience is itself is a mystery and ineffable. “It should

be borne in mind, that the central point of mysticism is unintelligibility

somewhere, i.e., incommunicability through any intelligible medium.

This is the most fundamental point of agreement among the mystics of

the East as well as of the West. What does the word ‘ineffability’ imply?

The ineffable is that which cannot be described or expressed in words.”

(KPS Choudhary:Ibid,)

Evelyn Underhill thinks of mysticism in the following words.

“… it is essentially a movement of the heart, seeking to transcend the

limitations of the individual standpoint and to surrender itself to ultimate

Reality;for no personal gain, to satisfy no transcendental curiosity, to

obtain no other-worldly joys, but purely from an instinct of love. By the

word heart, of course we mean here not merely “the seat of the

affections,” “the love organ of tender emotion,” and the like: but rather

the inmost sanctuary of personal being, the deep root of its and will, the

very source of its energy and life. The Mystic is “in love with the

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Absolute”……….”(Evelyn Underhill:Mysticism: A Study in the Nature

and Development of Man’s Spiritual Consciousness, Methuen& Co.

Ltd,1930, p.71,72)

Mysticism is purely a personal experience, which momentarily

catches hold of the divine elements. Sometimes it is also referred to as an

intuition that can afford an emotion of the divine power. Mysticism is an

insightful searching for the divinity. It is the apprehension and perception

also which can be only momentary and ineffable. This insightful journey

can take us towards the inwardness of an internal voyage.This experience

is a unique one that sees the outerworld as well as the innerworld from

the inner eyes(antah-chakshu). …Mysticism, in its pure form, is the

science of ultimates, the science of union with the Absolute, and nothing

else, and that the mystic is the person who attains to this union, not the

person who talks about it. Not to know about, but to Be,is the mark of the

real initiate.”(Evelyn Underhill:Ibid,p.72). The element of mysticism is

mainly related with the internal life of man,but not necessarily with any

hymns,religious books,gospels, temples, churches,or mosques for that

matter.

Mysticism,then, is not an opinion:it is not a philosophy. It has

nothing in common with the pursuit of occult knowledge. On the one

hand it is not merely the power of contemplating Eternity:on the other, it

is not to be identified with any kind of religious queerness. It is the name

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of that organic process which involves the perfect consummation of the

Love of God: the achievement here and now of the immortal heritage of

man. Or, if you like it better—for this means exactly the same thing—it is

the art of establishing his conscious relation with the Absolute.” (Evelyn

Underhill:Ibid,p.81)

It is only after a long and strenuous journey,and various phases, and

also only after passing through many hurdles, the mystical culmination

and the union is reached. In the Indian context, mysticism is described as

a yogic experience (yoganubhava) involving the divine qualities

(sivanubhava, parabrahmanubhava). The word ‘yoga’ is understood as the

process of becoming one with the divine. It means union. It is siyayoga.

Yoga is individual soul’s journey towards God(atma’s union with

paramatma). In Rigveda also yoga is described as the process of

becoming one. The great sage Patanjali also explains yoga in his

yogasutras as Chitta Vritti Nirodha. This is nothing but controlling of

mind from the distractions of internal and external disturbances for the

purpose of its unification with supreme bliss and divinity. That is to say,

it is mind’s spiritual striving in achieving the goal of perfection. This

sense perfection is achieved only by the total control of the mind and

body. In other words, one should control his senses, mind and body in the

venture of spiritual journey towards perfection. This perfection can lead

the aspirant to vivek jnana which can ultimately take him to liberation

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from the wordly bondages. This is possible only when the spiritual

aspirant has controlled worldly attractions, distractions and the

disturbances affecting his body as well as the mind. The practice of yoga

strictly presribes several rules and regulations, and dos and the don’ts for

that noble purpose of moksha. These dos and don’ts,in the spiritual line

and the yogic context,are termed as yama and niyamas. The spiritual

aspirant must restrain himself/herself from any kind of harm to other

beings, i.e., he/she must practice ahimsa in both thinking as well as in

actions. He/she should abstain from falsehood, from stealing(astheya),

from anger, lust, greed, hatredness, avarice,sensual pleasures and many

kinds of passions. the spiritualists refer to this step as yama. (Controlling

oneself from doing harm to others either physically or mentally).

Then spiritualists talk about niyama. Niyama is swayam sanskriti.

That is culturing one-self. What does niyama refer to? Niyama refers to

Shaucham, Santosham,Tapasyam, Swaadhyaam, Iswar Pranidhanam. The

spiritual aspirant has to have and cultivate the purity, that should be both

internal and external(antaranga as well as bahiranga shuddhi ). The

aspirant should have contentment. He shouldn’t go for worldly

greediness. He/she should cultivate the quality of (tapasya)austerity.

He/she has to have self study, i.e., swayam adhyayanam. He/she must

have complete selfless love, dedication and devotion to God. For all this,

he/she should go for some physical postures. Praanaayama,which is the

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science of breath control, is essential in this purpose. This refers to how

to regulate,and inhale; how to retend breath and exhale it. This becomes

very vital in bringing about the health of mind and body. In this spiritual

journey, pratyaahaara demands from the spiritual aspirant that he/she

should control his/her senses from going away towards the outer objects.

Thus, yama, niyama,aasana, praanaayaama and pratyaahaara become the

external aids which can lead towards the perfection in yoga. If these are

the external aids in achieving yoga, then what are the internal aids to

achieve liberation/moksha(liberation from the cycle of birth and death

and vice-versa; the union with God). The internal aids for this purpose are

Dhaarana, Dhyaana, and Samaadhi. When the spiritual aspirant starts for

meditation, he/she should fix the complete attention on the object of

meditation only. This process of fixing the attention is called Dhaarana.

Here, the attention can be fixed on the picture of a deity or on any other

single object. Next comes Dhyaana. It is nothing but meditation.

Without any kind of interruptions, the mind should go on contemplating

on only the single object. Then samaadhi is referred to as concentration.

The total concentration of the mind can ultimately lead to the state of

samaadhi. The aim of highest goals of all spiritual efforts is nothing but

the complete concentration of the mind. This is the point of culmination

in the process of yogic practice, wherein the mind can completely be

absorbed in the point of meditation. Herein, all the psychological

51

distractions and mental strifes as well as modifications are halted and

ceased for the ecstatic union to take place. There are two types of

samaadhi stages: the conscious samaadhi or samprajnata samaadhi, and

the other one is, supra conscious or asamprajnata samaadhi. The

individual soul,thus, will attain its pinneacle point of spiritualism and

reach the highest peak of experience culminating in the mystical union

with divinity. Hence Yoga is a very comprehensive term and a very vast

subject that can be applied in different practices and various senses.

The Bhagavad-Gita explains Yoga as karmasu kaushalam. That

means the action performed with a sense of detachment, which is

nishkaama karma. This nishkaama karma is a unique blend of the three:

knowledge(jnana), devotion(bhakti),and action(karma). The Bhagavad-

Gita talks about not the renunciation of karma, but the results or the fruits

of karma to leave it to God. Prof. Hiriyanna opines:“the Gita teaching

stands not for renunciation of action, but for renunciation in

action.”(Prof. Hiriyanna: “Outlines of Indian Philosophy”,Allen and

Unwin, Bombay, 1973,p.121). Dr. Annie Besant explains the Bhagavad-

Gita’s unique and the mystic aspect in the following words: “ It is meant

to lift the aspirant from the lower levels of renunciation, where objects

are renounced, to the loftier heights where desires are dead,and where the

Yogi dwells in calm and ceaseless contemplation while his body and

mind are actively employed in discharging the duties that fall to his lot

52

in life.”(Dr. C.D. Sharma: “A Critical Survey of Indian Philosophy”,

Motilal Banarasi Das, New Delhi,1987,p.32)

“The subject matter of all religion and philosophy centers round

man’s soul, God, world and the relations between them.”(Cf. Hiriyanna:

“Popular Essays in Indian Philosophy”, Kavyalaya Publishers,

Mysore,1952,p.49). However, these three entities,viz., soul, God and

world differ and they go on changing from system to system. The

Veerasaiva religion generally, and Sri Basaveswara specifically, GOD is

referred to as Kudalasangama, Linga,Shiva, Bayalu,Sthala and so on.

The individual soul is described as sharana,whereas supreme soul,shiva.

Hence, the union of the two becoming one,i.e., shivasharana. Sometimes

,soul is also described as anga, bhakta. Anga has the urge of becoming

one with Linga. And also,bhakta intends to become one with

shakta(almighty,God). Further, the world is considered as a real

entity(vaastava). Here, soul, God,and the world all the three are treated as

real ones. However, they go on to differ in their gradations. Religion and

philosophy,both of these two are intricately fused in India. As Prof.

Hiriyanna explains: In other words, the aim of studying philosophy is not

merely to gratify theoretical curiosity,however disinterested that curiosity

may be; it is also to live the right kind of life consciously adjusting one’s

conduct to one’s intellectual convictions. It is in this sense of devotion to

worthier living and not in the sense of dogma or superstition, that religion

53

is blended with philosophy in India.” (Prof.Hiriyanna: “Essentials of

Philosophy”, Allen and Unwin,Bombay,1973,p.25).

Accordingly, Aurobindo Ghosh, has fixed the goal for the soul to

unite with the infinite,(aatma to become paramaatma; antha to become

anantha). This union is explained as the moksha or liberation from the

clutches of birth and death. This system of union is common to all

religions. But they differ only in their methods and approaches,whereas

the end and the goal of life remains the same, i.e., the union with Goad.

The temperament of each spiritual aspirant differs. Hence, based on this

individual difference and based on the uniqueness of each aspirant’s

living experience one can find a method. The Indian philosophic

movement has well explained this through: 1) Bhakti yoga 2)Karma

yoga and 3)Jnana yoga in perceptualizing the ultimate goal of human

life in par with the chatur-vidha purushaarthas of life,viz., Dharma,

Artha, Kama and Moksha. Only through these systematic order of the

purushaarthas, man can have complete meaning in his/her life. In this

context, yoga becomes relevant which is understood as harnessing. In

fact “ it is essentially a process of self-conquest and was not unoften

resorted to in ancient India for the acquisition of super natural or occult

powers….. It has, been compared to the entirely healthy and joyous

phenomenon of aesthetic contemplation. Yoga is thus really a joint aid

with jnana or right knowledge, the need for which in one form or another

54

is admitted by nearly all the schools of thought”. (Prof. Hiriyanna:

“Outlines of Indian Philosophy”,Allen and Unwin,Bombay,p.110-111).

As far as the action is concerned, it is the means and end in itself

for the Karma Yoga. Life means action. No action no life. Action is the

life and breath here. Action here refers to physical,mental,and spiritual;

the synthesis of which is the very essence of life. No man can live

without action. He /she must do some or other activity in life.(karma

means action,kriyaa;karmanye vaadhikaarasthe, maa phaleshu

kadaachan). Karma will be karma yoga only when it is performed

without any expection/fruits. Disinterestedly an action should be

performed,which can lead to karma yoga. Duty should be performed for

the sake of duty only. Here success or failure should not be expected at

all. Detachment should be there in attachment, that is , selfless action

(nishkaama karma). For this, the aspirant’s motive should be pure; it

should have humility as well. Man should not have any kind of pride,

arrogance (ahankaara, mamakaara). “It is no longer a matter of mine or

thine but of the divine.” (Prof. M.R.Sakre: “History and Philosophy of

Lingayat Religion”, published by the author,Tilakwadi,Belgaum,p.574)

In fact, no experience will be totally intellectual (jnaana),

emotional(bhakti) or conative (karma). Any experience, or every

experience for that matter, includes all the three elements in some extent

or the other. The ultimate goal of Yoga, hence, must be the overall and an

55

integral development of the inner potentialities of the aspirant. It needs

the method which can deal with the complete totality of the experience.

Sri Aurobindo Ghosh explains this as synthesis of yoga or integral yoga

or Poorna Yoga. This yoga is a very vast synthesis of the elements

included in the yogas discussed earlier. For Sri Aurobindo, life is yoga;

and yoga is life. Sri Aurobindo observes: “The passage from the lower to

the higher is the aim of Yoga; and this passage may effect itself by the

rejection of the lower and escape into the higher, the ordinary viewpoint,-

- or by the transformation of the lower and elevation to the higher Nature.

It is this, rather,that must be the aim of an integral yoga”.(Sri Aurobindo:

“The Synthesis of Yoga”, Birth Centenary vol.20, Aurobindo

Ashram,Pondicherry, 1971, p.39-40). It is like this, only through the

mutual interplay of both the man and the divine, that the spiritual aspirant

can reach the ultimate and supreme goal of the God-union by his/her

“free scattered and yet gradually intensive and purposeful working

determined by the temperament of the individual in whom it operates the

helpful materials which his nature offers and the obstacle which it

presents to purification and perfection”.(Ibid)

Among the three paths of yoga, i.e., Karma, Bhakti and Yoga Sri

Aurobindo speaks of the synthesis of all the three yogas in reaching the

ultimate reality of the great Divine. However, Sri Aurobindo explains, “In

a sense, therefore, each man in this path has his own method of yoga”.(Sri

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Aurobindo: “The Synthesis of Yoga”, Birth Centenary Volume,

Aurobindo Ashram, Pondicherry,1971,p.41). From the side of the

devotee, this process is an ascending order; from the side of the divine

reality(God) it is a descending process in which the uniting process takes

place. This is an important process in the Lingayat Virasaiva religious

philosophy. Here, religious consciousness gets firm and deeply rooted in

the divine bliss, which is referred to as aikya or

Lingangasamarasya(Linga:God; Anga:sarana,devotee. The two becoming

one). Sri Kumarswamiji observes: “ Mysticism of the Saranas is a

mirror which reflects the Lingayat (Virasaivas). Faith as a rational

mysticism bringing into bold relief the synthetic view of action and

contemplation”. (Kumaraswamiji: “Virasaiva Philosophy and

Mysticism”, Navakalyanamath, Dharwad, 1960, p.viii). So Sri

Kumaraswamiji continues to explain: “Mysticism may then be defined as

an art to experience unmixed and pure delight in all contents of the

cosmos through intuitive faith in the workings of the Supreme Being”.

(Ibid,p.12) Prof. M.R.Sakre goes on to explain that in the spiritual

process bhakti, satsthala becomes very natural to any of the yogic forms

and also that “ultimately ends or ripens into Sivayoga…The way of

yoga(Sivayoga) followed here has a different purpose from that of others

for its aim is not only to rise out of ordinary, ignorant, world-

consciousness but to bring the supramental power of that divine

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consciousness down into the ignorance of mind,life and body to

transform them,to manifest the divine life in matter”.(M.S.Sakre:

“History and Philosophy of Lingayat Religion”,p.574) This practice is

very difficult to follow,as it is a tapasya. As Sri Aurobindo explains it

thus: “There is no royal road to the divine realization… Patience and firm

resolution are necessary in every method of sadhana”. (Sri Aurobindo:

“Lights on Yoga”,Sri Aurobindo Ashram,1971,p.77,79). Because,the

obstacles and impediments of day-to-day’s life pose a threat for the path

of saadhana(achievement). Unless and until the spiritual aspirant devotes

and dedicates himself to the cause of saadhana, there will not be any

achievement. Moreover, he/she must be committed enough to take any

risk and also should be ready to sacrifice anything/everything for the

noble cause of realization of God. Prof. M.S. Sakre refers to it “at-one-

ment with Siva the highest reality”. (Prof. M.S.Sakre: “History and

Philosophy of Lingayat Religion”,p.566)

Most of the thinkers and writers of mysticism try to analyze

the life and practice of mysticism in the following three or four phases.

1)Purgation 2)Illumination 3) Dark Night of the Soul 4) Union.

Evelyn Underhill includes Dark Night of the Soul as a unique stage.

Since the mystical process and life includes the organic process, the

analyzition into the three or four phases is for the purpose of studying

only. In the first stage, the aspirant awakens himself to the pious and

58

religious life. He/she must concentrate all his attention only inwards,not

heeding for outward mundane aspects. This kind of inner looking must be

motivated with an urgent desire for the spiritual life. This can enable the

aspirant to awaken himself and know about himself actually what he is

and what he can be further in truth. He/she will come to know the merits

and demerits in his/her potentialities to overcome them. This is referred to

as ‘ aatma-jnaana ’ (self-knowledge). He/she should have the clarity of

his goal to be accomplished. As the aspirant looks into inward, he may

come to know the lower impulses pulling down there. Sometimes,many

bright thoughts also can lure the aspirant to pull upwards.

Therefore,theregoes a battle between the command of spirit and demand

of flesh. Unless and the low impulses are given up and cleanses

completely the spiritual and mystical progress could not be moved further

at all. This method of purifying the inward elements of soul is referred to

as the Purgation or the Purgative stage.

Thus Ms.Evelyn Underhill explains this: “The Self, aware for the

first time of Divine Beauty,realizes by contrast its own finiteness and

imperfection, the manifold illusions in which it is immersed, the immense

distance which separates it from the One. Its attempts to eliminate by

discipline and mortification all that stands in the way of its progress

towards union with God constitute Purgation : a state of pain and

effort”.(Evelyn Underhill: “Mysticism: A Study in the Nature and

59

Development of Man’s Spiritual Consciousness”, Methuen & Co.

Ltd.,1910,p.169). In this process, sometimes, the aspirant’s soul is being

shaken and deviated by the inner outer adverse elements, the personal

feelings,… If the aspirant becomes the victim to his/her arisadwargas,

the spiritual progress will be disturbed. In that context, the aspirant must

have to conquer all kinds of impediments for which,then, much energy

will be consumed. Therefore, the aspirant must be highly alert in

achieving the higher goal.

In spite of all the struggles, pains and turmoils, the pious soul

yearns for moving farward again and again. The current of the intense

yearning tries to keep the spirit very alive and goes on to strengthen it by

propelling the spiritual aspirant in the mystical progress. Thus, having

been cleansed, purged and purified the spiritual aspirant completely

becomes illumined or enlightened. This illumination is a very sharpened

consciousness, when it goes on to become more and more intensified, it

surely contemplates the Divine. This illumination carries with it the

blissful grasping of the Divine reality.(chit satya; chit ananda).

Ms. Underhill observes: “When by Purgation the Self has become

detached from the “things of sense,” and acquired those virtues which are

the “ ornaments of the spiritual marriage,” its joyful consciousness of the

Transcendent Order returns in an enhanced form. Like the prisoners in

Plato’s “Cave of Illusion,” it has awakened to knowledge of Reality, has

60

struggled up the harsh and difficult path to the mouth of the cave. Now it

looks upon the sun. This is Illumination: a state which includes in itself

many of the stages of contemplation, “degrees of orison,” visions and

adventures of the soul described by St. Teresa and other mystical writers.

These form, as it were, a way within the Way: a moyen de parvenir, a

training devised by experts which will strenghthen and assist the

mounting soul. They stand, so to speak, for education;whilst the Way

proper represents organic growth. Illumination is the “contemplative

state” par excellence. It forms, with the two preceding states, the “first

mystic life.” Many mystics never go beyond it;and,on the other hand,

many seers and artists not usually classed amongst them,have shared,to

some extent, the experiences of the illuminated state. Illumination brings

a certain apprehension of the Absolute, a sense of the Divine Presence:

but not true union with it. It is a state of happiness”. (Evelyn Underhill:

Ibid,p.169)

When the illuminated consciousness is in the grasp of divine

reality, the mind and the senses are quickened to enable the aspirant's

soul to make it larger and an expanded one. Nevertheless, there are

hindrances and the painful elements in the way. Moreover,some setbacks

can surely prevent the success straight away. A cloud of darkness is

about to begin here to cause the agonies. Here,the spiritual aspirant is

suffered from the pains, struggles,turmoils which make him unable to

61

move upward and forward successfully and continuously. When this

turmoil and uproar reaches its highest point to displace anything and

everything else, the illumination starts to fade away. Now the soul is

shadowed with the darkest cloud. It is the Dark Night of the soul here.

Here, the aspirant's soul searches again and again itself, but

often the soul is desolated. Accustomed for the illumination, and to the

blissful light,now the soul is groping in the dark in a blind manner.

Gloom is occupied here everwhere. The soul itself is unaware of the

transformation taking place within it in a obscure manner. How this

happens is, itself is a mystery.

Evelyn Underhill says: "In the development of the great and

strenuous seekers after God, this is followed—or sometimes

intermittently accompanied— by the most terrible of all the

experiences of the Mystic Way: the final and complete purification of

the Self, which is called by some contemplatives the "mystic pain" or

"mystic death," by others the Purification of the Spirit or Dark Night

of the Soul. The consciousness which had,in Illumination,sunned itself

in the sense of the Divine Presence,now suffers under an equally

intense sense of the Divine Absence: learning to dissociate the

personal satisfaction of mystical vision from the reality of mystical

life. As in Purgation the senses were cleansed and humbled, and the

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energies and interests of the Self were concentrated upon

transcendental things: so now the purifying process is extended to the

very centre of I-hood,the will. The human instinct for personal

happiness must be killed. This is the "spiritual crucifixion" so often

described by the mystics:the great desolation in which the soul seems

abandoned by the Divine. The Self now surrenders itself,its

individuality,and its will,completely. It desires nothing,asks nothing,is

utterly passive, and is thus prepared for (union)." (Evelyn

Underhill:Ibid,p. 169-170).

However, in the dark night of the soul, the way of the mystic

alwaya longs for the emancipation from the darkest despair. The

aspirant in despair and helplessness, cries out for the help to a

greater and higher power to get him out of the darkest gloom of the

night. Prayer for God,is a cry full of feelings and meditative in nature. It

is a cry of the heart which in utmost need of the help from God. The

spiritual aspirant,sometimes, not only praying to God, but also with

(Divine) God. The aspirant's soul yearns to become fit, and qualitatively

strong to grasp and have the intensity of spiritual lights. The aspirant

should throw out the impure. Now, this can be how the inner eye of the

aspirant's soul is opened for the contemplative vision and the spiritual

upward journey. This is the very significant vision leading towards the

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unitive life. When this is accomplished, the final triumph will be there.

Moreover, now the flower of the spiritual, mystical life is blossomed to

the fullest spirit. This has been achieved after a long and strenuous

journey full of pains,storms,turmoils,ups and downs, mental strifes,

psychic deviations... After all, this becomes the crux of peak experience

and the core element of mysticism.

In this peak,ecstatic,and blissful experience, extreme mystics go on

to say that,God and soul are united here; and these two become One.

This encompasses all measures of relations with God ranging from the

closeness, union and ultimately absorption in God. (bindu getting

absorbed in sindhu). Moreover, this is also described as the union of

husband and wife(Linga pati, Sarana sati). The union of soul with

God(Brahman) is aptly described by Yajnavalkya: "As a man, when

embraced by a beloved wife knows nothing that is without, nothing that

is within, thus this person, when embraced by the intelligent self,(Prajna)

knows nothing that is without, nothing that is within". (Brihadaranyaka

Upanishad, III, IV, 21.).

Evelyn Underhill speaks about the stage of Union in the following

words: "Union : the true goal of the mystic quest. In this state

the Absolute Life is not merely perceived and enjoyed by the

Self, as in Illumination: but is one with it. This is the end towards

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which all the previous oscillations of consciousness have tended. It is a

state of equilibrium, of purely spiritual life; characterized by peaceful

joy, by enhanced powers, by intense certitude. To call this state, as

some authorities do, by the name of Ecstasy, is inaccurate and

confusing: since the term Ecstasy has long been used both by

psychologists and ascetic writers to define that short and rapturous

trance—a state with well- marked physical and psychical

accompaniments—in which the contemplative, losing all

consciousness of the phenomenal world, is caught up to a brief and

immediate enjoyment of the Divine Vision. Ecstasies of this kind are

often experienced by the mystic in Illumination, or even on his first

conversion. They cannot therefore be regarded as exclusively

characteristic of the Unitive Way. In some of the greatest mystics—St.

Teresa is an example—the ecstatic trance seems to diminish rather

than increase in frequency after the state of union has been attained:

whilst others achieve the heights by a path which leaves on one side

all abnormal phenomena. Ms. Underhill continues to explain: "Union

must be looked upon as the true goal of mystical growth; that

permanent establishment of life upon transcendent levels of reality, of

which ecstasies give a foretaste to the soul. Intense forms of

it,described by individual mystics, under symbols such as those of

Mystical Marriage, Deification, or Divine Fecundity, all prove on

65

examination to be aspects of this same experience "seen through a

temperament."(Evelyn Underhill: Ibid,p.l70).

The seers and the saints of mysticism take themselves very near

to God and become too proximate as if they are the relatives of God

himself! By being very intimate to God, they draw themselves towards

inward and personal experience. They think of themselves as brides,

children of their beloved Lord! Sometimes the spiritual aspirant

compares himself to a child who seeks for the affectionate and beloved

mother. In the twelfth century Sivasarana's movement in Karnataka,

Akkamahadevi regards herself as a spiritual wife for the Lord Srisail

Channamallikarjuna. Moreover, Akkamahadevi regards Srisail

Channamallikarjuna as her eternal husband, she categorically rejects all

the wordly pleasures and mortal husbands. This is the spiritual marriage

of devotee and, God which lasts forever. For those who seek to

understand such spiritual experience, it is very essential to get into a

spiritual contemplation and into meditation. Here, it is the sheer,pious,

selfless love which can bring about the spiritual union. There is no

separation at all between the lover and the loved. Because, the spiritual

aspirant has had already the feeling of the very presence of the Lord

when he has contemplated it earlier. Here, this is a spiritual meeting, a

spiritual communion, a spiritual dialogue and a spiritual encounter also.

66

In the communion with God, a balanced harmony of the soul and

God will be there. There is spiritual partnership, a spiritual dialogue

between God and soul. Both these two can enjoy this each other equally.

Ultimately, in the final stage, materialistic aspects and physical pleasures

and concerns, worldly ambitions will be vanished from the spiritual

aspirant's life. Now, the spirit completely occupies the aspirant. The

authority of spiritualism will have its wonderful effect in mitigating the

worldly agonies. Moreover, it can have its sympathetic love towards the

entire mankind.

It is the foremost function of spiritualism to make an individual

imbibe the qualities of self-control, inner looking, fairness in attitudes,

self-knowledge.... W.T. Stace observes: "It is the universal testimony of

those who know that mystical experience transforms human life, and

alters character -often from the squalid and mean to noble and selfless".

(W.T.Stace: "The Teachings of the Mystics", Mentor Book, New

American Library, 1960, 9.232)

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Nature of Mystical Language

The mystic does have an obligation of conveying his/her

experiences to the members of a society to which he/she belongs .By

doing so, the mystic can contribute for the development of the members

of society in particular, and humanity as a whole. The mystic, what he has

experienced, what he has come across in his mystical elements, spiritual

processes and what he has the speculations, his findings…all these have

to be placed before the other individuals. For all this, a language is

essential for him which can fix and generalize his experiences for the

other members to be shared. Such a language becomes necessary to give

the clarity, and fixity to his mystical experiences.

“Symbolism is of immense importance in mysticism; indeed,

symbolism and mythology are as it were, the language of the mystic. This

necessity for symbolism is an integral part of the belief in unity; for the

essence of true symbolism rests on the belief that all things in Nature

have something in common, something in which they are really alike. In

order to be a true symbol, a thing must be partly the same as that which it

symbolizes. Thus, human love is symbolic of divine love, because,

although working in another plane, it is governed by similar laws and

gives rise to similar results; or falling leaves are a symbol of human

mortality, because they are examples of the same law which operates

68

through all manifestation of life.”(Caroline F.E. Spurgeon: “Mysticism in

English Literature”, Chapter I, p.6)

All the mystics agree universally that mystical element,or mystical

experience for that matter can hardly be communicated to others. Because

mystical element or experience is incommunicable and ineffable also.

However, mystics attempt to describe the indescribable and

unexplainable elements and experience as far as possible. “Sophisticated

clever intellectuals point out that “where of one cannot speak thereof one

must be silent” or else “whatever can be said can be said clearly”.

Therefore when the mystic describes an ineffable experience he must be

talking nonsense by contradicting himself. The advocates of this view

have an absolute confidence in the competence of human language to

verbalize all that we experience. Accordingly experience, thought and

language are equated. But this contention flies in the face of evidence.

Experience outruns thought. Thought outruns language. Therefore

language is thoroughly inadequate to express all that heart feels and

experiences. Great masters of thought and language have wrestled with

words and meanings to convey the imprecision of feelings. Because

common sense language was inadequate science redesigned its language

and tools. Similarly religious mysticism has to design and re-design its

language to convey the contents of its experience. Mystic experience per

se is sacrosanct. It is a supreme gift. But the mystic’s way of formulating

69

that experience is the best for that impasse. Readers of that language must

not do violence to what is the real import intended by the mystic. This

can be possible only when a rasika sahradayi with an open mind

approaches with a pure heart and sympathetic participation. Even so

different interpretations are possible. This is so because there is a huge

disparity between the ineffable experience and the language approaching

it. Also there is a gap between the mystic rendering himself intelligible

and that of his audience. In the process the living breath of mystic

experience vanishes leaving only the dry bones in the form of the

language of conceptual words.” (Dr.(smt) Jalihal, S.A.: “Mystical

Element in Basava and Tagore: A Comparative Study”,p.47-48)

Unless and until one is mystic, it will be very difficult and

impossible to talk about mystic experience from the outside. The

outsiders and non-mystics can only speak about mystical experiences as

the outsiders could speak from the outside as in the only second hand

manner. Without adjusting to or adopting to the language of mystics, it is

not possible even to talk about the mystical elements in the experiences of

mysticism experienced by mystics. Language fails to explain mystical

elements aptly. Because, the language used by the mystics is not a normal

one. It is something extra-ordinary. This language happens to non-literal

and non-ordinary as well. This type of language is used by the mystics to

establish some type of the access to the insights which are not properly

70

accessible to the logic or any type of reason also. Such kind of language

serves its purpose as an indication for the abstract and mystical elements.

Sometimes, such type of language can function as a symbol also in

describing the mystical subjects for the understanding of a common man

also. Moreover, literal language becomes unable to explain the

concreteness of mystical experiences experienced by the mystics.

In Rabindranath Tagore’s view: “We must keep in mind the fact

that man is never literal in the expression of his ideas, except in matters

most trivial. Very often man’s words are not a language at all, but merely

a vocal gesture of the dumb….. The more vital his thoughts, the more

have his words to be explained by the context of his life…. when we try

to understand them by following their(prophet’s) words and not by

realizing them in our own lives.”(Ravindranath Tagore: “Sadhana”,

Macmillan Ltd., London, 1966, p.71-72.) Language attempts to search

for the unspeakable,indescribable and the ineffable mystical elements, but

it fails.

“To understand why it is possible that words and language could

be inadequate to convey intuitive realities or perceptions, we will, for

example, consider the views of Bergson,who accepts the validity of both

the intellectual and intuitive route to knowledge. They are related to and

dependent on each other. He postulates that through evolution, thought

and logic developed conceptualization to manipulate or manage matter.

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This is true for the philosophical traditions of both the East and West, but

on the whole, in the East the intuitive faculty never lost its status as an

important facet of perception as it largely did in the academic world of

the West. The academic world has the totally valid function to ‘give us, in

default of a real analysis of the object, a translation of this object in terms

of intelligence’.(Bergson, Henri. Creative Evolution. tr. Arthur Mitchell.

New York: Henry Holt and Company,1911,p.174). This is the route to

follow for the intellectual understanding of the object. He says that if

“consciousness has thus split up into intuition and intelligence,it is

because of the need it had to apply itself to matter at the same time as it

had to follow the stream of life.”( Bergson, Henry. Creative Evolution. tr.

Arthur Mitchell. New York: Henry Holt and Company,1911,p.179). The

difference between life and matter for Bergson is that life is a facet of

being that is an integrated undifferentiated aspect of reality, whereas

matter is an aspect or facet of life that has been carved out of or separated

from life and exists in the space-time reality. Life is more dynamic,matter

more static.”(Andries Gustav Barnard: “The Religious Philosophy of

Consciousness of Sri Aurobindo”,2005,pp.9-10).

The language used by mystics tries to penetrate into the depths of

the insights of the human soul. This will try to access towards the

undescribable, unexplainable truths and depths of the non-ordinary

experience of the mystics. Here, the use of symbols, similes, images,

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allusions and metaphors will be for the purpose of piercing more than the

limits of outspoken language as is evidenced in the experiences of Sri

Aurobindo and William Blake. The multifariousness of the ineffable

world, that cannot be explicitly described, can be, to some extent sensed

through such type of metaphors, symbols and imagery. It is only via such

literary allusions and imagery, mystics will try to impart the implicit,

undescribable, noetic, ineffable experience of the mystical elements and

their depths and heights of the insights of their experiences.

“Although mystical experience is, in its essence,inarticulated,most

of the mystics adopt the language of paradoxes to give expression to their

mystical experiences. There are according to W.T.Stace, four theories of

paradoxes possible:

i.The Theory of Rhetorical paradox

ii. The Theory of Misdescription,

iii.The Theory of Double Location, and

iv. The Theory of Ambiguity or Double Meaning (W.T.Stace,Mysticism

and Philosophy, Macmillan Press Ltd.,London, 1973;Pp.253-276.)

I. The Theory of Rhetorical Paradox: According to this theory,

paradoxes are merely verbal and do not intect the thought or experience.

It is seen that mystics use Paradox either to enhance the beauty of poetry

or their language or for the purpose of causing the reader to stop and

think. And Stace says, there is no reason at all as to why a mystic should

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not make best use of the resources of language to make his utterances

effective. But, then this theory, he says, is quite inadequate to account for

the facts hidden in the following passage:

II.

“That moves, that does not move;

That is far off,that is very near;

That is inside all, and That is outside all” (Tadejati tannaijati taddure

tadvaintike,tadantarasya sarvasya tadu sarvasyasy bahyataha.—

Isha.Up.5.)

II. The Theory of Misdescription: On account of contradictions one

may refuse to believe that the mystic has any such experience that he

claims to have, one may say that he is making a mistake and that he is

unintentionally misdescribing his experience. But then we cannot hold

such a view with regard to the descriptions that are not based on the

evidence of one single person but are based on the corroborative evidence

of the many. For instance, the paradox of the dissolution of individuality,

in which the ‘I’ both disappears and persists, is reported in all ages and

cultures by countless independent witnesses. Therefore,although the

theory of misdescription remains a possible hypothesis,yet the case

against it shows with a high degree of probability that it is false.

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III. The Theory of Double Location: Ordinarily we say that to speak

at one and the same thing as being both square and circular is a

contradiction. But, according to the theory of Double Location, this

contradiction will be removed if we can point out that the predicate

Square and the predicate Circular are, in reality,applicable to two

different(Hence the name Double Location) objects or to two different

aspects of the same object. The apparent contradictions of the mystical

paradoxes,it is suggested,can be resolved in a similar way. Although we

may concede that some mystical paradoxes may be resolved in the above

manner, we cannot be sure that all mystical paradoxes are similarly

resolvable.

IV. The Theory of Ambiguity:

In the theory of Ambiguity or Double Meaning it is suggested that

the apparent contradictions of the mystical paradoxes are due to using one

and the same word in two different senses and that when this is pointed

out the contradictions disappear. But this theory also does not seem to

lend itself to the dissolution of all mystical paradoxes. For instance this

theory does not appear to be capable of resolving the paradox of

Dissolution and Non-dissolution of the Individuality of the Self.

Thus, one can conclude that the mystical paradoxes in fact are

incapable of rational solution and that the contradictions which they

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contain are logically irresolvable. This is what mystics in all ages and all

over the world have with one accord affirmed. They have declared with

one voice that their experiences are above reason and are thus beyond the

laws of Logic.” (Dr.Basavaraj P. Siddhashrama: “The Metaphysics And

The Mysticism Of Shri Nijaguna Shivayogi”, Siddha Prakashana,

R-10,Jnanabharati,Bangalore,Pp.152-155.)

- The language used by the mystics to describe the indescribable

mystical elements, is itself a mysterious kind. This is full of

curiosities. This language of mystical experiences does say and does

not say; does not say and does say. This is the beauty of nature of

mystical language. This language does oscillate between affirmative

‘yes’; and negative, ‘no’. This language is extra-ordinary, which

comes to some mystics inheritantly in which other non-mystics can

see non-sensical or no meaning in this kind of language. That is,

unless and until one is a mystic, he cannot understand this language at

all. “We always mean more than we say, so that no statement can be a

literal expression in the strict sense.” (Lyman Lundeen: “ Risk and

Rhetoric in Religion”, Philadelphia, Fortress press,1972,p.270.)

- There remains always a challenge for the surfacial meanings uttered

in the thoughts of mystics to go beyond them in search of the deeper,

inner and real hidden meanings. In such circumstances, it becomes

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difficult to achieve the exactness, precision explicitly which can

become a merit for poetry but not so in philosophy, mysticism or in

theological thoughts. Because, to accomplish the precision will be

very difficult in the matters of theological and mystical importance.

The very crux of religious mysticism encompasses the humble

acceptance of the fact that, all the strength and resources of human

language and thought will be utterly inadequate to describe and express

the significant facts, divine elements and the real truths as well as the true

meanings of the unique Ineffable Power that is rarest. “The mystic is

overwhelmed by the sense of awe and wonder in the presence of that

mystery in the heart of reality. This consciousness of the inadequacy of

all merely human modes of apprehension persistently accompanies all

deep spiritual experience. It is doubtful whether mystic utterances can be

reduced to the simple noonday transparency of the multiplication table. It

is impossible that the mystic language is all light and no shade. It requires

an imaginative leap to capture the suggestiveness of mystic’s

metaphorical language. All language is elliptical. It requires a leap of

imagination to understand it’s meaning as relevant to concrete

experience. Words and phrases must be stretched towards a meaning

foreign to their ordinary usage. Both Basava and Tagore inheriting the

cultural background of Vedopanishad express the difficulties of language

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in articulating the ineffable mystical element in their experiences as

follows:

- Wherefrom words turn back,

- Together with the mind, not having attained-

The bliss of Brahman he who knows,

Fears not from any thing at all. (The Thirteen Principal Upanishads,

translated by Robert Ernest Hume, OUP, India,1972,p.270)”(Dr.(Smt)

S.A.Jalihal: Mystical Element in Basava and Tagore: A Comparative

Study”,)

In this attempt of elevating such intuitions and inner eyes, nobody

can aspire for accomplishing the total and fruitful success. Here, T.S.

Eliot most aptly observes the problems, complexities and inabilities of

any language in describing the intuitions of the inner eyes and also to

express inarticulate elements and insights of the mystical and divine

sparkles. T.S. Eliot observes: “That was a way of putting it-not very

satisfactory: A periphrastic study in a worn-out poetical fashion, leaving

one still with the intolerable wrestle with words and meanings….” (T. S.

Eliot: “Four Quartets”, East Coaker Lines,p.68-71).

Our inadequacy with the vocal expressions and verbal

articulations indicate that there will be more and more meanings above

and beyond what we actually describe in any languages or what we

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specifically express in any words. The crucial difficulty of the mystical

experience is to describe and express the hidden potential mystery,which

can be unfathomable, within the boundaries of verbal and articulating

expressions. Then what will the religious mysticism will resort to? It will

have to seek for comparisons, contradictions, metaphors, parables,

similes, mythology and the like. If anybody goes for the strong pursuing

in verbal expressions and literal meanings, then, it will lead to missing the

significant and ultimate meaning of the mystical element and the spiritual

insights and the intuitive truths. Ravindranath Tagore aptly describes it

thus: “The men who are cursed with the gift of the literal mind are the

unfortunate ones who are always busy with their nets and neglect the

fishing”. (Tagore: “Sadhana”, Macmillan Ltd., London, 1966, p.72). In

other words, these cursed men only become successful in beating about

the bush, but they won’t get any success in catching the snake exactly and

hitting it out at all.

Because, the literal expressions and words are only the abstract

approximations of the real experiences, these verbal and literal

expressions, interpretations of the experiments or the mystical intuitions

will become inadequate, which can lead to inaccuracy and

incompleteness of the expressions. The vague, symbolic, and metaphoric

version of mystical element is a complex one and includes the ineffable

power. The mystics who actually do talk of the metaphors, or similes for

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that matter, they will not come across these metaphors or any

comparisons in their actual experiences; the images, metaphors, symbols

used by the metaphoric language are considered not as symbols but in

fact, they are taken as the experiences of realities. The reason for this is

crystal clear. Any language for that matter, covers and hides the subtle,

significant and the profound thoughts and insights under its umbrella of

literal, simple and explicit words. For this, we, the readers can give many

a representations. It can be explained in many different meanings and

explanations as it will be a text within the context. This is so to say

because, we do not express completely what we experience; we

experience the things which cannot be expressed in any language. And

also, we cannot know all that which we can experience. The reason for

this reverential fear will be the wide divergence and a breach in the soul’s

comprehension of the greatness of the ultimate divine reality.

“It is a Reality experienced as so much deeper and richer than the

soul can ever express. And if we do actually experience the Reality no

power on earth can prevent us from sooner or later translating our

experience of it [ or at least part of that experience] into ideas about it.

Our thoughts and language about reality may never be wholly exhaustive

of reality itself, of even of our experience of it. But fuller experience and

reflection will enable us to correct them and to make them more and more

adequate. Our revised thoughts will, however, have some sort of

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continuity with those, which they supersede; otherwise they would be

unintelligible to us. Hence even the now obsolete ideas were true as far as

they went. There is no absolute error or falsity; there is only inadequacy,

a taking of the fragment for the whole.” (Dr. S.A. Jalihal: “Mystical

Element in Basava and Tagore: A Comparative Study”,p.52)

The language, or any expressions of mysticism for that matter,

through images, metaphors, comparisons, paradoxes, allusions, analogies,

symbols, similes, contradictions and the like will be only the mere

abstractness of the concreteness of the wholeness of the unique mystic

experience which may reject or give up the ‘oneness’ in any language.

There will not be any language which can be able to yield the wholeness

or solid ground for such an experience. A better appropriate way will be

to make use of the human imagination in realizing the little waves of

multi-faceted images, symbols and analogies…. Most of the times the

language used by mystics can make use of the expression of (human-

divine)man-God relationship to describe the perception of mystic union.

KPS Choudhary tries to explain it thus: “In devotional mysticism,

particularly in the Hindu tradition, this love springs from different

attitudes or relations between the Supreme and the mystic, such, for

instance, as (a) ‘santa-prema’ implies the cultivation of unswerving faith

in God(e.g. Veda-vyasa, Sukadeva, Vasistha,Parasara); (b) dasya-prema--

-the obedient attitude of a servant(e.g. Hanuman, Vidura, Bharata), (c)

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sakhya--- the attitude of a comrade(e.g. Arjuna, Uddhava, Sugriva and

Guha are the ideal of this attitude of love);(d) Vatsalya—the paternal

attitude(e.g. Yasoda is the ideal); (e) madhurya-prema—the attitude of a

lover(Gopis’ love). To look upon God as one’s dearest beloved or to love

Him as a woman is supposed to be the most perfect, the deepest and the

sweetest relationship(madhurya sambandha); sometimes this is also

known as ‘bridal mysticism’, according to which the relation between

man and God is conceived of as that between the lover and the beloved.

The view that God is the bridegroom and the devout soul the bride is an

analogy employed by the devotional mystics to express the deep intimacy

between the two.” Mr. Choudhary continues to explain: “Such a

relationship as this, especially in Vaisnavism, is known as sweet

relationship (madhurya bhava) or ‘madhurya-rati’ that ascends from

‘prema’ to ‘mahabhava’, the highest state of love as perfected and

culminated in the ‘rasa-lila’. Madhurya-rati, love par excellence,

gradually develops into ‘sneha’(affection),’mana’(petulance), pranaya

(love-affair), ’raga’ (passion), ‘anuraga’(fondness), ‘bhava’ (emotion),

and ‘ mahabhava’ or ‘maharasa’(elixir of love).

To cite Caitanya-caritamrita:

“Sadhana bhakti haite haya ratira udaya,

rati gadha haile tara prema nama kaya.

premabrdhi krame nama sneha, mana pranaya,

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raga, anuraga,bhava, mahabhava haya”.

Mahabhava, the ultimate stage of love,is expressed in eight ways

through tears, tremor, trance, trembling, fading of colour, stiffness of the

body, hair-standing on end and perspiration.

It must however, be noted that in a relationship of this

kind(madhurya-rati) there is no tinge of sex(Kama). In Caitanya-

caritamrita Kama(lust) is defined as desire for the satisfaction of one’s

own senses; while ‘prema’(Love) is explained as desire for the

satisfaction of the senses of Sri Krsna. Mahabhava is a state of pure joy.

God, the Beloved, is all-pure and all-perfect. Therefore if a

devotee(sadhaka) thinks of God as husband, the mere fact of constantly

contemplating God purifies him or her and frees the aspirant from the

idea of sex-romance. When one’s devotion is intense, leading to a

cessation of all the mundane desires, one realizes oneself as one with the

spiritual reality and attains a state of inner joy and abiding

bliss(anandam);it is a state of delight enjoyed by pure consciousness

(suddha caitanya) that transcends all sensuous pleasures. Ananda (joy)

must not, therefore, be confused with pleasure born of Kama(lust).

Pleasure is the result of the gratification of personal desires, and is

dependent on whatever in the environment brings the gratification;

whereas joy is experienced only when personal or limited desire is

83

transcended. Joy is not dependent on external circumstances. Ananda (joy

or bliss) is not only above pleasure but it is also higher than happiness.”

(KPS Choudhary: “Modern Indian Mysticism”, Motilal Banarasidas,

Delhi, 1981, pp.41-44).

The mystics make use of the imagery of husband and wife in

explaining the mystic union. Here, the mystics refer to linga as

pati(husband); and wife is referred to as sarana (sati). In this context, the

soul of the mystic aspirant which desires earnestly for the love of

Almighty (God), is nothing but the bride; and here, God, who is coming

downwards for the sake of bridegroom will be ready to hug the

bridegroom. This noble symbol signifies a melodious and romantic

relation of husband and wife. Many a thinkers on mysticism opine that

the individual soul’s longing for the love of God is nothing but, it will be

as good as a betrothal in which always the individual soul longs earnestly

for the union with the Supreme soul(God). The earnest desire of

becoming one with God, goes on getting more and more intensed, in

which the bride acquires and reaches the pure and continued thought

seriously.

“As the bride ascends still higher and higher in pure contemplation

she can “see the Beloved” but “cannot yet come in to Him”. This is what

the mystics call the illuminative way. Further when the soul enters into

God i.e., unites with God in wedlock it is called the unitive way. After a

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long turmoil and pain when the soul thus unites with the God it feels that

the mystic truth is “sweeter than honey”. The soul essence is enriched by

union with God in spiritual nuptials and deified but it is not destroyed.

Divine desire is reflected in human desire.” (Dr.S.A.Jalihal: Mystical

Experience in Basava and Tagore: A Comparative Study, p.53).

Here, the individual soul is afraid of the Almighty God who is

Supreme Lord. The individual soul regards God with reverence as a

Father. And as a Master, God is esteemely exalted and accepted; and

moreover, God is very much loved as a Bridegroom. In this context, the

bridal love affair, is not a physical one but, it is purely a spiritual love

intrigue. Now in this context, the explanation of passions which is purely

personal, and the description of the relationships which are utmost

intimate, go on upward and upward to reach its climax. Prof. Pratt very

aptly observes: “There are several excellent reasons why the mystics

almost inevitably make use of the love of God. The first and the simplest

is this that they have no other language to use…the mystic must make use

of expressions drawn from earthly love to describe it at all. It is the only

way he has of ever suggesting to the non-mystical what he has felt”.

(Prof.James B. Pratt: “Religious Consciousness”, Macmillan Company,

New York, p.418)

Likewise, the man-God relationship has so many subtle differences

in the devotional stage. There happen to be various types of differences in

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the quality and depth of devotion and its moving directions as well. The

stirred up state of mind, i.e., the emotion of love which can be found in

human nature generally, will be found in the form of love dedicated to

parents, the love pertaining to brother as well as to sisters; and moreover,

the love prevailing between husband and wife. In the Bhakti path(marga),

all these types of love are cleansed and refined; perfectionised and also

can take spiritual metamorphications finally. In these kind of

relationships, the man-God relationship goes on upward to reach its

sublimated climax. In the twelfth century, the stalwart of the sarana

movement, sri Basaveswara declares that God is all in all to him. Only

God is Father, mother, relative, friend, and kith and kin to him. There is

nobody or nothing to him except God. Father takes care of the child with

a dominating and commanding nature, however with a mother’s

affection. The mother also takes care of the child with a sternness of a

father but with a quality of soft loving care. She can punish the child, but

with a good-intention of the development of the child. Whatever the

mother does with anger, will be for the betterment of the child and its

growth only.

In the Hindu mythology also there are several classical instances of

the human-divine relationships. Mother Yashodha’s tender love and

affection for the Lord baby Sri Krishna(BaalaKrishna) is referred to as

vaatsalya bhava. This love is totally deepened into pure affection for the

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baby-child,(God). In the ‘Gopal’ avatara, Lord Sri Krishna’s friendliness,

affection and love towards the fellow gopalas(cowherd boys), is referred

to as the friendship between God and man or sometimes it is referred to

as the feeling of friendship( sakhya bhava). In this sense of friendship,

man and God or the spiritual soul and God are considered friendly and

equally often taking some liberty like Partha speaking to Parthasarathi in

the very intimate style in the Gita. Hence, the spiritual soul sometimes

questions the God, calls him for quarreling (Battle between

Krishnaarjuna); and sometimes individual soul banters with God; the

individual soul gets anguished with God, whenever He does not give any

attention for his requests. The individual soul once entreats Him and the

next moment he commands God. That is, once he demands and another

time he commands Him. Sudam and Lord Krishna’s friendship is a

classical example of human-divine relationship. Like these kinds of

relationships, the individual spiritual soul gets into various types of

moods. In the Ramayana, Anjaneya’s dedicated devotion to the Lord Sri

Ram is referred to as Dasya feeling (bhava). In this dasya bhava, the

individual soul serves God with the utmost devotion, earnest dedication

and the most loving service. This is a kind of the relationship between the

Master-servant in the religious devotion.

“In Pashu and Pashupati relation Pashu symbolizes the raw

animal energies of man, which need to be regulated, controlled and

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directed towards the final goal of man’s existence, viz., God-union. God

here is called pashupati, the Lord who directs and helps to exercise

discipline to bring order and harmony oriented towards the ultimate goal

of Lingangasamarasya.” (Dr. S.A.Jalihal: “Mystical Experience in

Basava and Tagore: A Comparative Study”,pp.55-56) The intense love

of Gopikas to the Lord Sri Krishna is the embodiment the highest

spiritual yearning and religious intensity in the realm of mysticism. This

highest love is referred to as rasa lila that describes the entire episode of

Gopi-love for the Lord Sri Krishna. This love is the intense and severe

thirst of spiritual soul to get union with the Supreme soul. There were so

many Gopikas in the heavenly Brindavan, who danced with Sri Krishna;

and lived with Him Spiritually. They breathed and lived in the

Krishnaprema. They were totally mad for God. Here, it is interesting to

note that, every single Gopika was a single musical note in the spiritual

flute of Sri Krishna, who did play with all these musical notes. All these

Gopikas were teased with false hopes assured by the Lord Sri Krishna.

Moreover, they were delightingly bewitched by the divine playing of the

flute of the Lord.

The feeling of love( premabhava) moves upwards in the relation

between Radha and Krishna, to get its spiritual perfection. This kind of

relation is referred to as Madhura bhava in Radha-Krishna. In this kind of

relation, the spiritual aspirant’s soul and the Supreme soul maintain their

88

separate identities, and still, they become one in their mystic union. It is

referred to as bridal mysticism. In this relation the spiritual beloved

remains in a combined state of the intense love for God inherent to the

spiritual soul. There will be the highest intimacy of spiritual

feelings(bhavas) totally free from the sensual and worldly elements. The

events of Lord Krishna’s life in the heavenly Brindavan, are completely

incorporeal in their strict spiritual sense. All these spiritual episodes of

the Lord, have their origin in the deep ocean of devotion(Bhakti Saagar).

As Shri Ram Swaroop observes: “Bhakti is founded on the feeling of

love, reverence, adoration and trust. Spiritual love must be distinguished

from the emotion of love, which is merely its outer expression. It is a

silent language and worship offered by the heart to the indwelling truth of

the heart, a truth which one may not be able to spell out but to which one

is secretly drawn”. (Ram Swaroop: “Meditations, Yogas, Gods,

Religions”, Voice of India, New Delhi, 2000, p.110). The spiritual love

for God burns up all kinds of impurities arising out of the materialistic

and wordly desires.

89

References 1. W.B. Selbie : Psychoogy & Religion, Oxford Charendon Press,

1926, p.255.

2. K.P.S.Choudhary: Modern Indian Mysticism,Motilal Banarasidas,

Delhi, 1981,p.8

3. KPS Choudhary:Ibid

4. Evelyn Underhill:Mysticism:A Study in the Nature and

Development of Man’s Spiritual Consciousness, Methuen& Co.

Ltd,1930, p.71,72

5. Evelyn Underhill:Ibid,p.72

6. Evelyn Underhill:Ibid,p.81

7. Prof. Hiriyanna: “Outlines of Indian Philosophy”,Allen and Unwin,

Bombay, 1973,p.121.

8. Dr. C.D. Sharma: “A Critical Survey of Indian Philosophy”,

Motilal Banarasi Das,New Delhi,1987,p.32

9. Prof.Hiriyanna: “Essentials of Philosophy”, Allen and

Unwin,Bombay,1973,p.25.

10. Prof. Hiriyanna: “Outlines of Indian Philosophy”,Allen and

Unwin,Bombay,p.110-111.

11. Prof. M.R.Sakre: “History and Philosophy of Lingayat

Religion”,published by the author,Tilakwadi,Belgaum,p.574

90

12. Sri Aurobindo: “The Synthesis of Yoga”,Birth Centenary

vol.20,Aurobindo Ashram,Pondicherry,1971,p.39-40.

13. Ibid

14. Sri Aurobindo: “The Synthesis of Yoga”,Birth Centenary

Volume,Aurobindo Ashram, Pondicherry,1971,p.41.

15. Kumaraswamiji: “Virasaiva Philosophy and Mysticism”,

Navakalyanamath,Dharwad,1960,p.viii.

16. Ibid,p.12

17. M.S.Sakre: “History and Philosophy of Lingayat Religion”,p.574

18. Sri Aurobindo: “Lights on Yoga”,Sri Aurobindo

Ashram,1971,p.77,79.

19. Prof. M.S.Sakre: “History and Philosophy of Lingayat

Religion”,p.566

20. Evelyn Underhill: “Mysticism: A Study in the Nature and

Development of Man’s Spiritual Consciousness”, Methuen & Co.

Ltd.,1910,p.169

21. Evelyn Underhill: Ibid,p.169

22. Evelyn Underhill:Ibid,p. 169-170.

23. Brihadaranyaka Upanishad, III, IV, 21.

24. Evelyn Underhill: Ibid,p.l70.

91

25. W.T.Stace: "The Teachings of the Mystics", Mentor Book, New

American Library, 1960, 9.232

26. Caroline F.E. Spurgeon: “Mysticism in English Literature”,

Chapter I, p.6

27. Dr.(smt) Jalihal, S.A.: “Mystical Element in Basava and Tagore: A

Comparative Study”,p.47-48

28. Ravindranath Tagore: “Sadhana”, Macmillan Ltd., London, 1966,

p.71-72.

29. Bergson, Henri. Creative Evolution. tr. Arthur Mitchell. New York:

Henry Holt and Company,1911,p.174

30. Bergson, Henry. Creative Evolution. tr. Arthur Mitchell. New

York: Henry Holt and Company,1911,p.179.

31. W.T.Stace,Mysticism and Philosophy, Macmillan Press

Ltd.,London, 1973;Pp.253-276)

32. Tadejati tannaijati taddure tadvaintike,tadantarasya sarvasya tadu

sarvasyasy bahyataha.—Isha.Up.5)

33. Dr.Basavaraj P. Siddhashrama: “The Metaphysics And The

Mysticism Of Shri Nijaguna Shivayogi”, Siddha Prakashana,

R-10,Jnanabharati,Bangalore,Pp.152-155.

34. (Lyman Lundeen: “ Risk and Rhetoric in Religion”, Philadelphia,

Fortress press,1972,p.270.)

92

35. The Thirteen Principal Upanishads,translated by Robert Ernest

Hume, OUP, India,1972,p.270

36. T. S. Eliot: “Four Quartets”, East Coaker Lines,p.68-71.

37. Tagore: “Sadhana”, Macmillan Ltd., London, 1966, p.72.

38. Dr. S.A. Jalihal: “Mystical Element in Basava and Tagore: A

Comparative Study”,p.52

39. KPS Choudhary: “Modern Indian Mysticism”,Motilal

Banarasidas,Delhi,1981,pp.41-44.

40. Dr.S.A.Jalihal: Mystical Experience in Basava and Tagore: A

Comparative Study,p.53.

41. Prof.James B. Pratt: “Religious Consciousness”, Macmillan

Company, New York, p.418

42. Dr. S.A.Jalihal: “Mystical Experience in Basava and Tagore: A

Comparative Study”,pp.55-56

43. Ram Swaroop: “Meditations, Yogas, Gods, Religions”, Voice of

India, New Delhi, 2000, p.110.