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YOGA.
441
how the sight of another is to afford true and everlasting joy to the soul. The fact is that Mysticism aspires to soar above reason, and is, consequently, not very particular as to the data upon which it rests its conclusions. Hence, the greater the sense of mystery and louder the condemnation of reason in a discourse, the more it will be applauded by the devotee. Here is a sample of a milder type of protest against the voice of intellect: -
"Only love for the Supreme Lord is true Bhakti. To the true bhakta all the philosophical distinctions are mere idle talk. He cares nothing for argument, he does not reason, he senses,' he perceives. He wants to lose himself in the pure love of God, and there have been bhaktas who maintain that this is more to be desired than liberation; who say, 'I do not want to be sugar, I want to taste sugar.' I want to love and enjoy the Beloved."
This is just one of those passages which serve the purpose of Mysticism better than a thousand arguments, and furnish authority for discarding the voice of intellect. There is no true devotee who does not have his fling at reason when beaten in argument.
With the voice of intellect silenced once for all, we need not feel surprised at the sayings or doings of mystical saints, some of whom even recommend the worshipping of God as one's own child, so that there might remain no feeling of awe or reverence to mar the fulness of love. This is, however, the extreme view, for the idea of devotion is not founded upon the element of fear, and does not recognize the existence of a god, or goddess, to be propitiated or appeased.
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