Mysticism:

A Study in Nature and Development of Spiritual Consciousness

by

Evelyn Underhill

Preface to the Twelfth Edition

PREFACE TO THE TWELFTH EDITION

Since this book first appeared, nineteen years ago, the study of mysticism—not only in England, but also in France, Germany and Italy—has been almost completely transformed. From being regarded, whether critically or favourably, as a byway of religion, it is now more and more generally accepted by theologians, philosophers and psychologists, as representing in its intensive form the essential religious experience of man. The labours of a generation of religious psychologists—following, and to some extent superseding the pioneer work of William James—have already done much to disentangle its substance from the psycho-physical accidents which often accompany mystical apprehension. Whilst we are less eager than our predecessors to dismiss all accounts of abnormal experience as the fruit of superstition or disease, no responsible student now identifies the mystic and the ecstatic; or looks upon visionary and other “extraordinary phenomena” as either guaranteeing or discrediting the witness of the mystical saints. Even the remorseless explorations and destructive criticisms of the psycho-analytic school are now seen to have effected a useful work; throwing into relief the genuine spiritual activities of the psyche, while explaining in a naturalistic sense some of their less fortunate psycho-physical accompaniments. The philosophic and theological landscape also, with its increasing emphasis on Transcendence, its new friendliness to the concept of the Supernatural, is becoming ever more favourable to the metaphysical claims of the mystics. On one hand the prompt welcome given to the work of Rudolf Otto and Karl Barth, on the other the renewed interest in Thomist philosophy, seem to indicate a growing recognition of the distinctness and independence of the Spiritual Order. and a revival xiv of the creaturely sense, strongly contrasting with the temper of late nineteenth-century thought.

Were I, then, now planning this book for the first time, its arguments would be differently stated. More emphasis would be given (a) to the concrete, richly living yet unchanging character of the Reality over against the mystic, as the first term, cause and incentive of his experience; (b) to that paradox of utter contrast yet profound relation between the Creator and the creature, God and the soul, which makes possible his development; (c) to the predominant part played in that development by the free and prevenient action of the Supernatural—in theological language, by “grace”—as against all merely evolutionary or emergent theories of spiritual transcendence. I feel more and more that no psychological or evolutionary treatment of man’s spiritual history can be adequate which ignores the element of “given-ness” in all genuine mystical knowledge. Though the mystic Life means organic growth, its first term must be sought in ontology; in the Vision of the Principle, as St. Gregory the Great taught long ago. For the real sanction of that life does not inhere in the fugitive experiences or even the transformed personality of the subject; but in the metaphysical Object which that subject apprehends.

Again, it now seems to me that a critical realism, which found room for the duality of our full human experience—the Eternal and the Successive, supernatural and natural reality—would provide a better philosophic background to the experience of the mystics than the vitalism which appeared, twenty years ago, to offer so promising a way of escape from scientific determinism. Determinism—more and more abandoned by its old friends the physicists—is no longer the chief enemy to such a spiritual interpretation of life as is required by the experience of the mystics. It is rather a naturalistic monism, a shallow doctrine of immanence unbalanced by any adequate sense of transcendence, which now threatens to re-model theology in a sense which leaves no room for the noblest and purest reaches of the spiritual life.

Yet in spite of the adjustments required by such a shifting at the philosophic outlook, and by nearly twenty years of further xv study and meditation, the final positions which seem to me to be required by the existence of mysticism remain substantially unchanged. Twenty years ago, I was already convinced that the facts of man’s spiritual experience pointed to a limited dualism; a diagram which found place for his contrasting apprehension of Absolute and Contingent, Being and Becoming, Simultaneous and Successive. Further, that these facts involved the existence in him too of a certain doubleness, a higher and lower, natural and transcendental self—something equivalent to that “Funklein” spark, or apex of the soul on which the mystics have always insisted as the instrument of their special experience. Both these opinions were then unpopular. The second, in particular, has been severely criticized by Professor Pratt and other authorities on the psychology of religion. Yet the constructive work which has since been done on the metaphysical implications of mystical experience has tended more and more to establish their necessity, at least as a basis of analysis; and they can now claim the most distinguished support.

The recovery of the concept of the Supernatural—a word which no respectable theologian of the last generation cared to use—is closely linked with the great name of Friedrich von Hügel. His persistent opposition to all merely monistic, pantheist and immanental philosophies of religion, and his insistence on the need of a “two-step diagram” of the Reality accessible to man, though little heeded in his life-time, are now bearing fruit. This re-instatement of the Transcendent, the “Wholly Other,” as the religious fact, is perhaps the most fundamental of the philosophic changes which have directly affected the study of mysticism. It thus obtains a metaphysical background which harmonizes with its greatest declarations, and supports its claim to empirical knowledge of the Truth on which all religion rests. Closely connected with the transcendence of its Object, are the twin doctrines emphasized in all Von Hügel’s work. First, that while mysticism is an essential element in full human religion, it can never be the whole content of such religion. It requires to be embodied in some degree in history, dogma and institutions if it is to reach the sense-conditioned human mind. Secondly, that the antithesis between the religions of “authority” and of xvi “spirit,” the “Church” and the “mystic,” is false. Each requires the other. The “exclusive” mystic, who condemns all outward forms and rejects the support of the religious complex, is an abnormality. He inevitably tends towards pantheism, and seldom exhibits in its richness the Unitive Life. It is the “inclusive” mystic, whose freedom and originality are fed but not hampered by the spiritual tradition within which he appears, who accepts the incarnational status of the human spirit, and can “find the inward in the outward as well as the inward in the inward,” who shows us in their fullness and beauty the life-giving possibilities of the soul transfigured in God.

Second in importance among the changes which have come over the study of mysticism, I should reckon the work done during the last decade upon the psychology of prayer and contemplation. I cannot comment here upon the highly technical discussions between experts as to the place where the line is to be drawn between “natural” and “supernatural,” “active” and “infused” operations of the soul in communion with God; or the exact distinction between “ordinary” and “extraordinary” contemplation. But the fact that these discussions have taken place is itself significant; and requires from religious psychology the acknowledgement of a genuine two-foldness in human nature—the difference in kind between Animus the surface-self and Anima the transcendental self, in touch with supernatural realities. Here, the most important work has been done in France; and especially by the Abbé Bremond, whose “Prière et Poésie” and “Introduction a la Philosophie de la Prière”—based on a vast acquaintance with mystical literature—mark, I believe, the beginning of a new understanding of the character of contemplation. The Thomist philosophy of Maritain, and the psychological researches of Maréchal, tend to support this developing view of the mystical experience, even in its elementary forms, as an activity of the transcendental self; genuinely supernatural, yet not necessarily involving any abnormal manifestations, and linked by the ascending “degrees of prayer” with the subject’s “ordinary” religious life. This disentangling of the substance of mysticism from the psycho-physical accidents of trance, ecstasy, vision and other abnormal phenomena which often xvii accompany it, and its vindication as something which gives the self a genuine knowledge of transcendental Reality—with its accompanying demonstration of the soberness and sanity of the greatest contemplative saints—is the last of the beneficent changes which have transformed our study of the mystics. In this country it is identified with the work of two Benedictine scholars; Abbot Chapman of Downside and Dom Cuthbert Butler, whose “Western Mysticism” is a masterly exhibition of the religious and psychological normality of the Christian contemplative life, as developed by its noblest representatives.

Since this book was written, our knowledge of the mystics has been much extended by the appearance of critical texts of many writings which had only been known to us in garbled versions; or in translations made with an eye to edification rather than accuracy. Thus the publication of the authentic revelations of Angela of Foligno—one of the most interesting discoveries of recent years—has disclosed the unsuspected splendour of her mystical experience. The critical texts of St. Teresa and St. John of the Cross which are now available amend previous versions in many important respects. We have reliable editions of Tauler and Ruysbroeck; of “The Cloud of Unknowing,” and of Walter Hilton’s works. The renewed interest in seventeenth-century mysticism, due in part to the Abbé Bremond’s great work, has resulted in the publication of many of its documents. So too the literary, social and historical links between the mystics, the influence of environment, the great part played by forgotten spiritual movements and inarticulate saints, are beginning to be better understood. Advantage has been taken of these facts in preparing the present edition. All quotations from the mystics have been revised by comparison with the best available texts. The increased size of the historical appendix and bibliography is some indication of the mass of fresh material which is now at the disposal of students; material which must be examined with truth-loving patience, with sympathy, and above all with humility, by those who desire to make valid additions to our knowledge of the conditions under which the human spirit has communion with God.

Easter 1930 E. U.

xix

Preface to the First Edition

Spirituality and Religion: Mysticism, by Evelyn Underhill

PREFACE TO THE FIRST EDITION

This book falls naturally into two parts; each of which is really complete in itself, though they are in a sense complementary to one another. Whilst the second and longest part contains a somewhat detailed study of the nature and development of man’s spiritual or mystical consciousness, the first is intended rather to provide an introduction to the general subject of mysticism. Exhibiting it by turns from the point of view of metaphysics, psychology, and symbolism, it is an attempt to gather between the covers of one volume information at present scattered amongst many monographs and text-books written in divers tongues, and to give the student in a compact form at least the elementary facts in regard to each of those subjects which are most closely connected with the study of the mystics.

Those mystics, properly speaking, can only be studied in their works: works which are for the most part left unread by those who now talk much about mysticism. Certainly the general reader has this excuse, that the masterpieces of mystical literature, full of strange beauties though they be, offer considerable difficulties to those who come to them unprepared. In the first seven chapters of this book I have tried to remove a few of these difficulties; to provide the necessary preparation; and to exhibit the relation in which mysticism stands to other forms of life. If, then, the readers of this section are enabled by it to come to the encounter of mystical literature with a greater power of sympathetic comprehension than they previously possessed, it will have served the purpose for which it has been composed.

It is probable that almost every such reader, according to the angle from which he approaches the subject, will here find a good deal which seems to him superfluous. But different types of mind will find this unnecessary elaboration in different places. The psychologist, approaching from the scientific standpoint, eager for morbid phenomena, has little use for disquisitions on symbolism, religious or other. The symbolist, approaching from the artistic standpoint, seldom admires the proceedings of psychology. I believe, however, that none who wish to obtain an idea of mysticism in its wholeness, as a form of life, can afford xx to neglect any of the aspects on which these pages venture to touch. The metaphysician and the psychologist are unwise if they do not consider the light thrown upon the ideas of the mystics by their attitude towards orthodox theology. The theologian is still more unwise if he refuse to hear the evidence of psychology. For the benefit of those whose interest in mysticism is chiefly literary, and who may care to be provided with a clue to the symbolic and allegorical element in the writings of the contemplatives, a short section on those symbols of which they most often make use has been added. Finally, the persistence amongst us of the false opinion which confuses mysticism with occult philosophy and psychic phenomena, has made it necessary to deal with the vital distinction which exists between it and every form of magic.

Specialists in any of these great departments of knowledge will probably be disgusted by the elementary and superficial manner in which their specific sciences are here treated. But this book does not venture to address itself to specialists. From those who are already fully conversant with the matters touched upon, it asks the indulgence which really kindhearted adults are always ready to extend towards the efforts of youth. Philosophers are earnestly advised to pass over the first two chapters, and theologians to practise the same charity in respect of the section dealing with their science.

The giving of merely historical information is no part of the present plan: except in so far as chronology has a bearing upon the most fascinating of all histories, the history of the spirit of man. Many books upon mysticism have been based on the historical method: amongst them two such very different works as Vaughan’s supercilious and unworthy “Hours with the Mystics” and Dr. Inge’s scholarly Bampton lectures. It is a method which seems to be open to some objection: since mysticism avowedly deals with the individual not as he stands in relation to the civilization of his time, but as he stands in relation to truths that are timeless. All mystics, said Saint-Martin, speak the same language and come from the same country. As against that fact, the place which they happen to occupy in the kingdom of this world matters little. Nevertheless, those who are unfamiliar with the history of mysticism properly so called, and to whom the names of the great contemplatives convey no accurate suggestion of period or nationality, may be glad to have a short statement of their order in time and distribution in space. Also, some knowledge of the genealogy of mysticism is desirable if we are to distinguish the original contributions of each individual from the mass of speculation and statement which he inherits xxi from the past. Those entirely unacquainted with these matters may find it helpful to glance at the Appendix before proceeding to the body of the work; since few things are more disagreeable than the constant encounter of persons to whom we have not been introduced.

The second part of the book, for which the first seven chapters are intended to provide a preparation, is avowedly psychological. It is an attempt to set out and justify a definite theory of the nature of man’s mystical consciousness: the necessary stages of organic growth through which the typical mystic passes, the state of equilibrium towards which he tends. Each of these stages—and also the characteristically mystical and still largely mysterious experiences of visions and voices, contemplation and ecstasy—though viewed from the standpoint of psychology, is illustrated from the lives of the mystics; and where possible in their own words. In planning these chapters I have been considerably helped by M. Delacroix’s brilliant “Etudes sur le Mysticisme,” though unable to accept his conclusions: and here gladly take the opportunity of acknowledging my debt to him and also to Baron von Hügel’s classic “Mystical Element of Religion.” This book, which only came into my hands when my own was planned and partly written, has since been a constant source of stimulus and encouragement.

Finally, it is perhaps well to say something as to the exact sense in which the term “mysticism” is here understood. One of the most abused words in the English language, it has been used in different and often mutually exclusive senses by religion, poetry, and philosophy: has been claimed as an excuse for every kind of occultism, for dilute transcendentalism, vapid symbolism, religious or aesthetic sentimentality, and bad metaphysics. On the other hand, it has been freely employed as a term of contempt by those who have criticized these things. It is much to be hoped that it may be restored sooner or later to its old meaning, as the science or art of the spiritual life.

Meanwhile, those who use the term “Mysticism” are bound in self-defence to explain what they mean by it. Broadly speaking, I understand it to be the expression of the innate tendency of the human spirit towards complete harmony with the transcendental order; whatever be the theological formula under which that order is understood. This tendency, in great mystics, gradually captures the whole field of consciousness; it dominates their life and, in the experience called “mystic union,” attains its end. Whether that end be called the God of Christianity, the World-soul of Pantheism, the Absolute of Philosophy, the desire to attain it and the movement towards it—so long as this is a genuine xxii life process and not an intellectual speculation—is the proper subject of mysticism. I believe this movement to represent the true line of development of the highest form of human consciousness.

It is a pleasant duty to offer my heartiest thanks to the many kind friends and fellow students, of all shades of opinion, who have given me their help and encouragement. Amongst those to whom my heaviest debt of gratitude is due are Mr. W. Scott Palmer, for much valuable, generous, and painstaking assistance, particularly in respect of the chapter upon Vitalism: and Miss Margaret Robinson, who in addition to many other kind offices, has made all the translations from Meister Eckhart and Mechthild of Magdeburg here given.

Sections of the MS. have been kindly read by the Rev. Dr. Inge, by Miss May Sinclair, and by Miss Eleanor Gregory; from all of whom I have received much helpful and expert advice. To Mr. Arthur Symons my thanks and those of my readers are specially due; since it is owing to his generous permission that I am able to make full use of his beautiful translations of the poems of St. John of the Cross. Others who have given me much help in various directions, and to whom most grateful acknowledgments are here offered, are Miss Constance Jones, Miss Ethel Barker, Mr. J. A. Herbert of the British Museum—who first brought to my notice the newly discovered “Mirror of Simple Souls”—the Rev. Dr. Arbuthnot Nairn, Mr. A. E. Waite, and Mr. H. Stuart Moore, F.S.A. The substance of two chapters—those upon “The Characteristics of Mysticism” and “Mysticism and Magic”—has already appeared in the pages of The Quest and The Fortnightly Review. These sections are here reprinted by kind permission of their respective editors.

Feast of St. John of the Cross E. U.

1910

1

Spirituality and Religion: Mysticism, by Evelyn Underhill: Part One: The Mystic Fact

“What the world, which truly knows nothing, calls ‘mysticism’ is the science of ultimates, . . . the science of self-evident Reality, which cannot be ‘reasoned about,’ because it is the object of pure reason or perception. The Babe sucking its mother’s breast, and the Lover returning, after twenty years’ separation, to his home and food in the same bosom, are the types and princes of Mystics.”

COVENTRY PATMORE,

“The Rod, the Root, and the Flower”

3

I. The Point of Departure

T he most highly developed branches of the human family have in common one peculiar characteristic. They tend to produce—sporadically it is true, and often in the teeth of adverse external circumstances—a curious and definite type of personality; a type which refuses to be satisfied with that which other men call experience, and is inclined, in the words of its enemies, to “deny the world in order that it may find reality.” We meet these persons in the east and the west; in the ancient, mediaeval, and modern worlds. Their one passion appears to be the prosecution of a certain spiritual and intangible quest: the finding of a “way out” or a “way back” to some desirable state in which alone they can satisfy their craving for absolute truth. This quest, for them, has constituted the whole meaning of life. They have made for it without effort sacrifices which have appeared enormous to other men: and it is an indirect testimony to its objective actuality, that whatever the place or period in which they have arisen, their aims, doctrines and methods have been substantially the same. Their experience, therefore, forms a body of evidence, curiously self-consistent and often mutually explanatory, which must be taken into account before we can add up the sum of the energies and potentialities of the human spirit, or reasonably speculate on its relations to the unknown world which lies outside the boundaries of sense.

All men, at one time or another, have fallen in love with the veiled Isis whom they call Truth. With most, this has been a passing passion: they have early seen its hopelessness and turned to more practical things. But others remain all their lives the devout lovers of reality: though the manner of their love, the 4 vision which they make to themselves of the beloved object varies enormously. Some see Truth as Dante saw Beatrice: an adorable yet intangible figure, found in this world yet revealing the next. To others she seems rather an evil but an irresistible enchantress: enticing, demanding payment and betraying her lover at the last. Some have seen her in a test tube, and some in a poet’s dream: some before the altar, others in the slime. The extreme pragmatists have even sought her in the kitchen; declaring that she may best be recognized by her utility. Last stage of all, the philosophic sceptic has comforted an unsuccessful courtship by assuring himself that his mistress is not really there.

Under whatsoever symbols they have objectified their quest, none of these seekers have ever been able to assure the world that they have found, seen face to face, the Reality behind the veil. But if we may trust the reports of the mystics—and they are reports given with a strange accent of certainty and good faith—they have succeeded where all these others have failed, in establishing immediate communication between the spirit of man, entangled as they declare amongst material things, and that “only Reality,” that immaterial and final Being, which some philosophers call the Absolute, and most theologians call God. This, they say—and here many who are not mystics agree with them—is the hidden Truth which is the object of man’s craving; the only satisfying goal of his quest. Hence, they should claim from us the same attention that we give to other explorers of countries in which we are not competent to adventure ourselves; for the mystics are the pioneers of the spiritual world, and we have no right to deny validity to their discoveries, merely because we lack the opportunity or the courage necessary to those who would prosecute such explorations for themselves.

It is the object of this book to attempt a description, and also—though this is needless for those who read that description in good faith—a justification of these experiences and the conclusions which have been drawn from them. So remote, however, are these matters from our ordinary habits of thought, that their investigation entails, in those who would attempt to understand them, a definite preparation: a purging of the intellect. As with those who came of old to the Mysteries, purification is here the gate of knowledge. We must come to this encounter with minds cleared of prejudice and convention, must deliberately break with our inveterate habit of taking the “visible world” for granted; our lazy assumption that somehow science is “real” and metaphysics is not. We must pull down our own card houses—descend, as the mystics say, “into our nothingness”—and examine for ourselves the foundations of all possible human experience, 5 before we are in a position to criticize the buildings of the visionaries, the poets, and the saints. We must not begin to talk of the unreal world of these dreamers until we have discovered—if we can—a real world with which it may be compared.

Such a criticism of reality is of course the business of philosophy. I need hardly say that this book is not written by a philosopher, nor is it addressed to students of that imperial science. Nevertheless, amateurs though we be, we cannot reach our starting-point without trespassing to some extent on philosophic ground. That ground covers the whole area of first principles: and it is to first principles that we must go, if we would understand the true significance of the mystic type.

Let us then begin at the beginning: and remind ourselves of a few of the trite and primary facts which all practical persons agree to ignore. That beginning, for human thought, is of course the I, the Ego, the self-conscious subject which is writing this book, or the other self-conscious subject which is reading it; and which declares, in the teeth of all arguments, I AM. [1] Here is a point as to which we all feel quite sure. No metaphysician has yet shaken the ordinary individual’s belief in his own existence. The uncertainties only begin for most of us when we ask what else is .

To this I, this conscious self “imprisoned in the body like an oyster in his shell,” [1] come, as we know, a constant stream of messages and experiences. Chief amongst these are the stimulation of the tactile nerves whose result we call touch, the vibrations taken up by the optic nerve which we call light, and those taken up by the ear and perceived as sound.

What do these experiences mean? The first answer of the unsophisticated Self is, that they indicate the nature of the external world: it is to the “evidence of her senses” that she turns, when she is asked what the world is like. From the messages received through those senses, which pour in on her whether she will or no, battering upon her gateways at every instant and from every side, she constructs that “sense-world” which is the “real and solid world” of normal men. As the impressions come in—or rather those interpretations of the original impressions which her nervous system supplies—she pounces on them, much as players in the spelling game pounce on the separate letters dealt 6 out to them. She sorts, accepts, rejects, combines: and then triumphantly produces from them a “concept” which is, she says, the external world. With an enviable and amazing simplicity she attributes her own sensations to the unknown universe. The stars, she says, are bright; the grass is green. For her, as for the philosopher Hume, “reality consists in impressions and ideas.”

It is immediately apparent, however, that this sense-world, this seemingly real external universe—though it may be useful and valid in other respects—cannot be the external world, but only the Self’s projected picture of it. [1] It is a work of art, not a scientific fact; and, whilst it may well possess the profound significance proper to great works of art, is dangerous if treated as a subject of analysis. Very slight investigation shows that it is a picture whose relation to reality is at best symbolic and approximate, and which would have no meaning for selves whose senses, or channels of communication, happened to be arranged upon a different plan. The evidence of the senses, then, cannot be accepted as evidence of the nature of ultimate reality: useful servants, they are dangerous guides. Nor can their testimony disconcert those seekers whose reports they appear to contradict.

The conscious self sits, so to speak, at the receiving end of a telegraph wire. On any other theory than that of mysticism, it is her one channel of communication with the hypothetical “external world.” The receiving instrument registers certain messages. She does not know, and—so long as she remains dependent on that instrument—never can know, the object, the reality at the other end of the wire, by which those messages are sent; neither can the messages truly disclose the nature of that object. But she is justified on the whole in accepting them as evidence that something exists beyond herself and her receiving instrument. It is obvious that the structural peculiarities of the telegraphic instrument will have exerted a modifying effect upon the message. That which is conveyed as dash and dot, colour and shape, may have been received in a very different form. Therefore this message, though it may in a partial sense be relevant to the supposed reality at the other end, can never be adequate to it. There will be fine vibrations which it fails to take up, others which it confuses together. Hence a portion of the message is always lost; or, in 7 other language, there are aspects of the world which we can never know.

The sphere of our possible intellectual knowledge is thus strictly conditioned by the limits of our own personality. On this basis, not the ends of the earth, but the external termini of our own sensory nerves, are the termini of our explorations: and to “know oneself” is really to know one’s universe. We are locked up with our receiving instruments: we cannot get up and walk away in the hope of seeing whither the lines lead. Eckhart’s words are still final for us: “the soul can only approach created things by the voluntary reception of images.” Did some mischievous Demiurge choose to tickle our sensory apparatus in a new way, we should receive by this act a new universe.

William James once suggested as a useful exercise for young idealists, a consideration of the changes which would be worked in our ordinary world if the various branches of our receiving instruments exchanged duties; if, for instance, we heard all colours and saw all sounds. Such a remark throws a sudden light on the strange and apparently insane statement of the visionary Saint-Martin, “I heard flowers that sounded, and saw notes that shone”; and on the reports of other mystics concerning a rare moment of consciousness in which the senses are fused into a single and ineffable act of perception, and colour and sound are known as aspects of one thing. [1]

Since music is but an interpretation of certain vibrations undertaken by the ear, and colour an interpretation of other vibrations performed by the eye, this is less mad than it sounds and may yet be brought within the radius of physical science. Did such an alteration of our senses take place the world would still send us the same messages—that strange unknown world from which, on this hypothesis, we are hermetically sealed—but we should interpret them differently. Beauty would still be ours, though speaking another tongue. The bird’s song would then strike our retina as a pageant of colour: we should see the magical tones of the wind, hear as a great fugue the repeated and harmonized greens of the forest, the cadences of stormy skies. Did we realize how slight an adjustment of our organs is needed to initiate us into such a world, we should perhaps be less contemptuous of those mystics who tell us that they apprehended the Absolute as “heavenly music” or “Uncreated Light”: less fanatical in our determination to make the solid “world of common sense” the only standard of reality. This “world of common sense” is a conceptual 8 world. It may represent an external universe: it certainly does represent the activity of the human mind. Within that mind it is built up: and there most of us are content “at ease for aye to dwell,” like the soul in the Palace of Art.

A direct encounter with absolute truth, then, appears to be impossible for normal non-mystical consciousness. We cannot know the reality, or even prove the existence, of the simplest object: though this is a limitation which few people realize acutely and most would deny. But there persists in the race a type of personality which does realize this limitation: and cannot be content with the sham realities that furnish the universe of normal men. It is necessary, as it seems, to the comfort of persons of this type to form for themselves some image of the Something or Nothing which is at the end of their telegraph lines: some “conception of being,” some “theory of knowledge.” They are tormented by the Unknowable, ache for first principles, demand some background to the shadow show of things. In so far as man possesses this temperament, he hungers for reality, and must satisfy that hunger as best he can: staving off starvation, though he many not be filled.

It is doubtful whether any two selves have offered themselves exactly the same image of the truth outside their gates: for a living metaphysic, like a living religion, is at bottom a strictly personal affair—a matter, as William James reminded us, of vision rather than of argument. [1] Nevertheless such a living metaphysic may—and if sound generally does—escape the stigma of subjectivism by outwardly attaching itself to a traditional School; as personal religion may and should outwardly attach itself to a traditional church. Let us then consider shortly the results arrived at by these traditional schools—the great classic theories concerning the nature of reality. In them we see crystallized the best that the human intellect, left to itself, has been able to achieve.

I. The most obvious and generally accepted explanation of the world is of course that of Naturalism, or naive Realism: the point of view of the plain man. Naturalism states simply that we see the real world, though we may not see it very well. What seems to normal healthy people to be there, is approximately there. It congratulates itself on resting in the concrete; it accepts material things as real. In other words, our corrected and correlated sense impressions, raised to their highest point of efficiency, form for it the only valid material of knowledge: knowledge itself being the classified results of exact observation.

Such an attitude as this may be a counsel of prudence, in view of our ignorance of all that lies beyond: but it can never satisfy 9 our hunger for reality. It says in effect, “The room in which we find ourselves is fairly comfortable. Draw the curtains, for the night is dark: and let us devote ourselves to describing the furniture.” Unfortunately, however, even the furniture refuses to accommodate itself to the naturalistic view of things. Once we begin to examine it attentively, we find that it abounds in hints of wonder and mystery: declares aloud that even chairs and tables are not what they seem.

We have seen that the most elementary criticism, applied to any ordinary object of perception, tends to invalidate the simple and comfortable creed of “common sense”; that not merely faith but gross credulity, is needed by the mind which would accept the apparent as the real. I say, for instance, that I “see” a house. I can only mean by this that the part of my receiving instrument which undertakes the duty called vision is affected in a certain way, and arouses in my mind the idea “house.” The idea “house” is now treated by me as a real house, and my further observations will be an unfolding, enriching, and defining of this image. But what the external reality is which evoked the image that I call “house,” I do not know and never can know. It is as mysterious, as far beyond my apprehension, as the constitution of the angelic choirs. Consciousness shrinks in terror from contact with the mighty verb “to be.” I may of course call in one sense to “corroborate,” as we trustfully say, the evidence of the other; may approach the house, and touch it. Then the nerves of my hand will be affected by a sensation which I translate as hardness and solidity; the eye by a peculiar and wholly incomprehensible sensation called redness; and from these purely personal changes my mind constructs and externalizes an idea which it calls red bricks. Science herself, however, if she be asked to verify the reality of these perceptions, at once declares that though the material world be real, the ideas of solidity and colour are but hallucination. They belong to the human animal, not to the physical universe: pertain to accident not substance, as scholastic philosophy would say.

“The red brick,” says Science, “is a mere convention. In reality that bit, like all other bits of the universe, consists, so far as I know at present, of innumerable atoms whirling and dancing one about the other. It is no more solid than a snowstorm. Were you to eat of Alice-in-Wonderland’s mushroom and shrink to the dimensions of the infra-world, each atom with its electrons might seem to you a solar system and the red brick itself a universe. Moreover, these atoms themselves elude me as I try to grasp them. They are only manifestations of something else. Could I track matter to its lair, I might conceivably discover that it has no extension, and become an idealist in spite of myself. As for redness, as you 10 call it, that is a question of the relation between your optic nerve and the light waves which it is unable to absorb. This evening, when the sun slopes, your brick will probably be purple, a very little deviation from normal vision on your part would make it green. Even the sense that the object of perception is outside yourself may be fancy; since you as easily attribute this external quality to images seen in dreams, and to waking hallucinations, as you do to those objects which, as you absurdly say, are ‘really there.’”

Further, there is no trustworthy standard by which we can separate the “real” from the “unreal” aspects of phenomena. Such standards as exist are conventional: and correspond to convenience, not to truth. It is no argument to say that most men see the world in much the same way, and that this “way” is the true standard of reality: though for practical purposes we have agreed that sanity consists in sharing the hallucinations of our neighbours. Those who are honest with themselves know that this “sharing” is at best incomplete. By the voluntary adoption of a new conception of the universe, the fitting of a new alphabet to the old Morse code—a proceeding which we call the acquirement of knowledge—we can and do change to a marked extent our way of seeing things: building up new worlds from old sense impressions, and transmuting objects more easily and thoroughly than any magician. “Eyes and ears,” said Heracleitus, “are bad witnesses to those who have barbarian souls”: and even those whose souls are civilized tend to see and hear all things through a temperament. In one and the same sky the poet may discover the habitation of angels, whilst the sailor sees only a promise of dirty weather ahead. Hence, artist and surgeon, Christian and rationalist, pessimist and optimist, do actually and truly live in different and mutually exclusive worlds, not only of thought but also of perception. Only the happy circumstance that our ordinary speech is conventional, not realistic, permits us to conceal from one another the unique and lonely world in which each lives. Now and then an artist is born, terribly articulate, foolishly truthful, who insists on “Speaking as he saw.” Then other men, lapped warmly in their artificial universe, agree that he is mad: or, at the very best, an “extraordinarily imaginative fellow.”

Moreover, even this unique world of the individual is not permanent. Each of us, as we grow and change, works incessantly and involuntarily at the re-making of our sensual universe. We behold at any specific moment not “that which is,” but “that which we are”, and personality undergoes many readjustments in the course of its passage from birth through maturity to death. The 11 mind which seeks the Real, then, in this shifting and subjective “natural” world is of necessity thrown back on itself: on images and concepts which owe more to the “seer” than to the “seen.” But Reality must be real for all, once they have found it: must exist “in itself” upon a plane of being unconditioned by the perceiving mind. Only thus can it satisfy that mind’s most vital instinct, most sacred passion—its “instinct for the Absolute,” its passion for truth.

You are not asked, as a result of these antique and elementary propositions, to wipe clean the slate of normal human experience, and cast in your lot with intellectual nihilism. You are only asked to acknowledge that it is but a slate, and that the white scratches upon it which the ordinary man calls facts, and the Scientific Realist calls knowledge, are at best relative and conventionalized symbols of that aspect of the unknowable reality at which they hint. This being so, whilst we must all draw a picture of some kind on our slate and act in relation therewith, we cannot deny the validity—though we may deny the usefulness—of the pictures which others produce, however abnormal and impossible they may seem; since these are sketching an aspect of reality which has not come within our sensual field, and so does not and cannot form part of our world. Yet as the theologian claims that the doctrine of the Trinity veils and reveals not Three but One, so the varied aspects under which the universe appears to the perceiving consciousness hint at a final reality, or in Kantian language, a Transcendental Object, which shall be, not any one, yet all of its manifestations; transcending yet including the innumerable fragmentary worlds of individual conception. We begin, then, to ask what can be the nature of this One; and whence comes the persistent instinct which—receiving no encouragement from sense experience—apprehends and desires this unknown unity, this all-inclusive Absolute, as the only possible satisfaction of its thirst for truth.

2. The second great conception of Being— Idealism— has arrived by a process of elimination at a tentative answer to this question. It whisks us far from the material universe, with its interesting array of “things,” its machinery, its law, into the pure, if thin, air of a metaphysical world. Whilst the naturalist’s world is constructed from an observation of the evidence offered by the senses, the Idealist’s world is constructed from an observation of the processes of thought. There are but two things, he says in effect, about which we are sure: the existence of a thinking subject, a conscious Self, and of an object, an Idea, with which that subject deals. We know, that is to say, both Mind and Thought. What we call the universe is really a collection of such thoughts; and 12 these, we agree, have been more or less distorted by the subject, the individual thinker, in the process of assimilation. Obviously, we do not think all that there is to be thought, conceive all that there is to be conceived; neither do we necessarily combine in right order and proportion those ideas which we are capable of grasping. Reality, says Objective Idealism, is the complete, undistorted Object, the big thought, of which we pick up these fragmentary hints: the world of phenomena which we treat as real being merely its shadow show or “manifestation in space and time.”

According to the form of Objective Idealism here chosen from amongst many as typical—for almost every Idealist has his own scheme of metaphysical salvation [1] —we live in a universe which is, in popular language, the Idea, or Dream of its Creator. We, as Tweedledum explained to Alice in the most philosophic of all fairy tales, are “just part of the dream.” All life, all phenomena, are the endless modifications and expressions of the one transcendent Object, the mighty and dynamic Thought of one Absolute Thinker, in which we are bathed. This Object, or certain aspects of it—and the place of each individual consciousness within the Cosmic Thought, or, as we say, our position in life, largely determines which these aspects shall be—is interpreted by the senses and conceived by the mind, under limitations which we are accustomed to call matter, space and time. But we have no reason to suppose that matter, space, and time are necessarily parts of reality; of the ultimate Idea. Probability points rather to their being the pencil and paper with which we sketch it. As our vision, our idea of things, tends to approximate more and more to that of the Eternal Idea, so we get nearer and nearer to reality: for the idealist’s reality is simply the Idea, or Thought of God. This, he says, is the supreme unity at which all the illusory appearances that make up the widely differing worlds of “common sense,” of science, of metaphysics, and of art dimly hint. This is the sense in which it can truly be said that only the supernatural possesses reality; for that world of appearance which we call natural is certainly largely made up of preconception and illusion, of the hints offered by the eternal real world of Idea outside our gates, and the quaint concepts which we at our receiving instrument manufacture from them.

There is this to be said for the argument of Idealism: that in the last resort, the destinies of mankind are invariably guided, not by the concrete “facts” of the sense world, but by concepts 13 which are acknowledged by every one to exist only on the mental plane. In the great moments of existence, when he rises to spiritual freedom, these are the things which every man feels to be real. It is by these and for these that he is found willing to live, work suffer, and die. Love, patriotism, religion, altruism, fame, all belong to the transcendental world. Hence, they partake more of the nature of reality than any “fact” could do; and man, dimly recognizing this, has ever bowed to them as to immortal centres of energy. Religions as a rule are steeped in idealism: Christianity in particular is a trumpet call to an idealistic conception of life, Buddhism is little less. Over and over again, their Scriptures tell us that only materialists will be damned.

In Idealism we have perhaps the most sublime theory of Being which has ever been constructed by the human intellect: a theory so sublime, in fact, that it can hardly have been produced by the exercise of “pure reason” alone, but must be looked upon as a manifestation of that natural mysticism, that instinct for the Absolute, which is latent in man. But, when we ask the idealist how we are to attain communion with the reality which he describes to us as “certainly there,” his system suddenly breaks down; and discloses itself as a diagram of the heavens, not a ladder to the stars. This failure of Idealism to find in practice the reality of which it thinks so much is due, in the opinion of the mystics, to a cause which finds epigrammatic expression in the celebrated phrase by which St. Jerome marked the distinction between religion and philosophy. “Plato located the soul of man in the head; Christ located it in the heart.” That is to say, Idealism, though just in its premises, and often daring and honest in their application, is stultified by the exclusive intellectualism of its own methods: by its fatal trust in the squirrel-work of the industrious brain instead of the piercing vision of the desirous heart. It interests man, but does not involve him in its processes: does not catch him up to the new and more real life which it describes. Hence the thing that matters, the living thing, has somehow escaped it; and its observations bear the same relation to reality as the art of the anatomist does to the mystery of birth.

3. But there is yet another Theory of Being to be considered: that which may be loosely defined as Philosophic Scepticism. This is the attitude of those who refuse to accept either the realistic or the idealistic answer to the eternal question: and, confronted in their turn with the riddle of reality, reply that there is no riddle to solve. We of course assume for the ordinary purposes of life that for every sequence a: b: present in our consciousness there exists a mental or material A: B: in the external universe, and that the first is a strictly relevant, though probably wholly inadequate, 14 expression of the second. The bundle of visual and auditory sensations, for instance, whose sum total I am accustomed to call Mrs. Smith, corresponds with something that exists in the actual as well as in my phenomenal world. Behind my Mrs. Smith, behind the very different Mrs. Smith which the X rays would exhibit, there is, contends the Objective Idealist, a transcendental, or in the Platonic sense an ideal Mrs. Smith, at whose qualities I cannot even guess; but whose existence is quite independent of my apprehension of it. But though we do and must act on this hypothesis, it remains only a hypothesis; and it is one which philosophic scepticism will not let pass.

The external world, say the sceptical schools, is—so far as I know it—a concept present in my mind. If my mind ceased to exist, so far as I know the concept which I call the world would cease to exist too. The one thing which for me indubitably is, isthe self’s experience, its whole consciousness. Outside this circle of consciousness I have no authority to indulge in guesses as to what may or may not Be. Hence, for me, the Absolute is a meaningless diagram, a superfluous complication of thought: since the mind, wholly cut off from contact with external reality, has no reason to suppose that such a reality exists except in its own ideas. Every effort made by philosophy to go forth in search of it is merely the metaphysical squirrel running round the conceptual cage. In the completion and perfect unfolding of the set of ideas with which our consciousness is furnished, lies the only reality which we can ever hope to know. Far better to stay here and make ourselves at home: only this, for us, truly is.

This purely subjective conception of Being has found representatives in every school of thought: even including by a curious paradox, that of mystical philosophy—its one effective antagonist. Thus Delacroix, after an exhaustive and even sympathetic analysis of St. Teresa’s progress towards union with the Absolute, ends upon the assumption that the God with whom she was united was the content of her own subconscious mind. [1] Such a mysticism is that of a kitten running after its own tail: a different path indeed from that which the great seekers for reality have pursued. The reductio ad absurdum of this doctrine is found in the so-called “philosophy” of New Thought, which begs its disciples to “try quietly to realize that the Infinite is really You.” [1] By its utter denial not merely of a knowable, but of a logically conceivable Transcendent, it drives us in the end to the conclusion of extreme pragmatism; that Truth, for us, is not an immutable reality, but merely that idea which happens to work out as true and useful 15 in any given experience. There is no reality behind appearance; therefore all faiths, all figments with which we people that nothingness are equally true, provided they be comfortable and good to live by.

Logically carried out, this conception of Being would permit each man to regard other men as non-existent except within his own consciousness: the only place where a strict scepticism will allow that anything exists. Even the mind which conceives consciousness exists for us only in our own conception of it; we no more know what we are than we know what we shall be. Man is left a conscious Something in the midst, so far as he knows, of Nothing: with no resources save the exploring of his own consciousness.

Philosophic scepticism is particularly interesting to our present inquiry, because it shows us the position in which “pure reason,” if left to itself, is bound to end. It is utterly logical; and though we may feel it to be absurd, we can never prove it to be so. Those who are temperamentally inclined to credulity may become naturalists, and persuade themselves to believe in the reality of the sense world. Those with a certain instinct for the Absolute may adopt the more reasonable faith of idealism. But the true intellectualist, who concedes nothing to instinct or emotion, is obliged in the end to adopt some form of sceptical philosophy. The horrors of nihilism, in fact, can only be escaped by the exercise of faith, by a trust in man’s innate but strictly irrational instinct for that Real “above all reason, beyond all thought” towards which at its best moments his spirit tends. If the metaphysician be true to his own postulates, he must acknowledge in the end that we are all forced to live, to think, and at last to die, in an unknown and unknowable world: fed arbitrarily and diligently, yet how we know not, by ideas and suggestions whose truth we cannot test but whose pressure we cannot resist. It is not by sight but by faith—faith in a supposed external order which we can never prove to exist, and in the approximate truthfulness and constancy of the vague messages which we receive from it—that ordinary men must live and move. We must put our trust in “laws of nature” which have been devised by the human mind as a convenient epitome of its own observations of phenomena, must, for the purposes of daily life, accept these phenomena at their face value: an act of faith beside which the grossest superstitions of the Neapolitan peasant are hardly noticeable.

The intellectual quest of Reality, then, leads us down one of three blind alleys: (1) To an acceptance of the symbolic world of appearance as the real; (2) to the elaboration of a theory also of necessity symbolic—which, beautiful in itself, cannot help us 16 to attain the Absolute which it describes; (3) to a hopeless but strictly logical skepticism.

In answer to the “Why? Why?” of the bewildered and eternal child in us, philosophy, though always ready to postulate the unknown if she can, is bound to reply only, “Nescio! Nescio!” In spite of all her busy map-making, she cannot reach the goal which she points out to us, cannot explain the curious conditions under which we imagine that we know; cannot even divide with a sure hand the subject and object of thought. Science, whose business is with phenomena and our knowledge of them, though she too is an idealist at heart, has been accustomed to explain that all our ideas and instincts, the pictured world that we take so seriously, the oddly limited and illusory nature of our experience, appear to minister to one great end: the preservation of life, and consequent fulfilment of that highly mystical hypothesis, the Cosmic Idea. Each perception, she assures us, serves a useful purpose in this evolutionary scheme: a scheme, by the way, which has been invented—we know not why—by the human mind, and imposed upon an obedient universe.

By vision, hearing, smell, and touch, says Science, we find our way about, are warned of danger, obtain our food. The male perceives beauty in the female in order that the species may be propagated. It is true that this primitive instinct has given birth to higher and purer emotions; but these too fulfil a social purpose and are not so useless as they seem. Man must eat to live, therefore many foods give us agreeable sensations. If he overeats, he dies; therefore indigestion is an unpleasant pain. Certain facts of which too keen a perception would act detrimentally to the life-force are, for most men, impossible of realization: i.e. , the uncertainty of life, the decay of the body, the vanity of all things under the sun. When we are in good health, we all feel very real, solid, and permanent; and this is of all our illusions the most ridiculous, and also the most obviously useful from the point of view of the efficiency and preservation of the race.

But when we look closer, we see that this brisk generalization does not cover all the ground—not even that little tract of ground of which our senses make us free; indeed, that it is more remarkable for its omissions than for its inclusions. Récéjac has well said that “from the moment in which man is no longer content to devise things useful for his existence under the exclusive action of the will-to-live, the principle of (physical) evolution has been violated.” [1] Nothing can be more certain than that man is not so content. He has been called by utilitarian philosophers a tool-making animal—the highest praise they knew how to bestow. 17 More surely he is a vision-making animal; [1] a creature of perverse and unpractical ideals, dominated by dreams no less than by appetites—dreams which can only be justified upon the theory that he moves towards some other goal than that of physical perfection or intellectual supremacy, is controlled by some higher and more vital reality than that of the determinists. We are driven to the conclusion that if the theory of evolution is to include or explain the facts of artistic and spiritual experience—and it cannot be accepted by any serious thinker if these great tracts of consciousness remain outside its range—it must be rebuilt on a mental rather than a physical basis.

Even the most ordinary human life includes in its range fundamental experiences—violent and unforgettable sensations—forced on us as it were against our will, for which science finds it hard to account. These experiences and sensations, and the hours of exalted emotion which they bring with them—often recognized by us as the greatest, most significant hours of our lives—fulfil no office in relation to her pet “functions of nutrition and reproduction.” It is true that they are far-reaching in their effects on character; but they do little or nothing to assist that character in its struggle for physical life. To the unprejudiced eye many of them seem hopelessly out of place in a universe constructed on strictly physico-chemical lines—look almost as though nature, left to herself, tended to contradict her own beautifully logical laws. Their presence, more, the large place which they fill in the human world of appearance, is a puzzling circumstance for deterministic philosophers; who can only escape from the dilemma here presented to them by calling these things illusions, and dignifying their own more manageable illusions with the title of facts.

Amongst the more intractable of these groups of perceptions and experiences are those which we connect with religion, with pain and with beauty. All three, for those selves which are capable of receiving their messages, possess a mysterious authority far in excess of those feelings, arguments, or appearances which they may happen to contradict. All three, were the universe of the naturalists true, would be absurd; all three have ever been treated with the reverence due to vital matters by the best minds of the race.

A. I need not point out the hopelessly irrational character of all great religions: which rest, one and all, on a primary assumption that can never be intellectually demonstrated, much less 18 proved—the assumption that the supra-sensible is somehow important and real, and is intimately connected with the life of man. This fact has been incessantly dwelt upon by their critics, and has provoked many a misplaced exercise of ingenuity on the part of their intelligent friends. Yet religion—emphasizing and pushing to extremes that general dependence on faith which we saw to be an inevitable condition of our lives—is one of the most universal and ineradicable functions of man, and this although it constantly acts detrimentally to the interests of his merely physical existence, opposes “the exclusive action of the will-to-live,” except in so far as that will aspires to eternal life. Strictly utilitarian, almost logical in the savage, religion becomes more and more transcendental with the upward progress of the race. It begins as black magic; it ends as Pure Love. Why did the Cosmic Idea elaborate this religious instinct, if the construction put upon its intentions by the determinists be true?

B. Consider again the whole group of phenomena which are known as “the problem of suffering”: the mental anguish and physical pain which appear to be the inevitable result of the steady operation of “natural law” and its voluntary assistants, the cruelty, greed, and injustice of man. Here, it is true, the naturalist seems at first sight to make a little headway, and can point to some amongst the cruder forms of suffering which are clearly useful to the race: punishing us for past follies, spurring to new efforts, warning against future infringements of “law.” But he forgets the many others which refuse to be resumed under this simple formula: forgets to explain how it is that the Cosmic Idea involves the long torments of the incurable, the tortures of the innocent, the deep anguish of the bereaved, the existence of so many gratuitously agonizing forms of death. He forgets, too, the strange fact that man’s capacity for suffering tends to increase in depth and subtlety with the increase of culture and civilization; ignores the still more mysterious, perhaps most significant circumstance that the highest types have accepted it eagerly and willingly, have found in Pain the grave but kindly teacher of immortal secrets, the conferrer of liberty, even the initiator into amazing joys.

Those who “explain” suffering as the result of nature’s immense fecundity—a by-product of that overcrowding and stress through which the fittest tend to survive—forget that even were this demonstration valid and complete it would leave the real problem untouched. The question is not, whence come those conditions which provoke in the self the experiences called sorrow, anxiety, pain: but, why do these conditions hurt the self? The pain is mental; a little chloroform, and though the conditions continue 19 unabated the suffering is gone. Why does full consciousness always include the mysterious capacity for misery as well as for happiness—a capacity which seems at first sight to invalidate any conception of the Absolute as Beautiful and Good? Why does evolution, as we ascend the ladder of life, foster instead of diminishing the capacity for useless mental anguish, for long, dull torment, bitter grief? Why, when so much lies outside our limited powers of perception, when so many of our own most vital functions are unperceived by consciousness, does suffering of some sort form an integral part of the experience of man? For utilitarian purposes acute discomfort would be quite enough; the Cosmic Idea, as the determinists explain it, did not really need an apparatus which felt all the throes of cancer, the horrors of neurasthenia, the pangs of birth. Still less did it need the torments of impotent sympathy for other people’s irremediable pain the dreadful power of feeling the world’s woe. We are hopelessly over-sensitized for the part science calls us to play.

Pain, however we may look at it, indicates a profound disharmony between the sense-world and the human self. If it is to be vanquished, either the disharmony must be resolved by a deliberate and careful adjustment of the self to the world of sense, or, that self must turn from the sense-world to some other with which it is in tune. [1] Pessimist and optimist here join hands. But whilst the pessimist, resting in appearance, only sees “nature red in tooth and claw” offering him little hope of escape, the optimist thinks that pain and anguish—which may in their lower forms be life’s harsh guides on the path of physical evolution—in their higher and apparently “useless” developments are her leaders and teachers in the upper school of Supra-sensible Reality. He believes that they press the self towards another world, still “natural” for him, though “supernatural” for his antagonist, in which it will be more at home. Watching life, he sees in Pain the complement of Love: and is inclined to call these the wings on which man’s spirit can best take flight towards the Absolute. Hence he can say with A Kempis, “Gloriari in tribulatione non est grave amanti,” [1] and needs not to speak of morbid folly when he sees the Christian saints run eagerly and merrily to the Cross. [1]

He calls suffering the “gymnastic of eternity,” the “terrible 20 initiative caress of God”; recognizing in it a quality for which the disagreeable rearrangement of nerve molecules cannot account. Sometimes, in the excess of his optimism, he puts to the test of practice this theory with all its implications. Refusing to be deluded by the pleasures of the sense world, he accepts instead of avoiding pain, and becomes an ascetic; a puzzling type for the convinced naturalist, who, falling back upon contempt—that favourite resource of the frustrated reason—can only regard him as diseased.

Pain, then, which plunges like a sword through creation, leaving on the one side cringing and degraded animals and on the other side heroes and saints, is one of those facts of universal experience which are peculiarly intractable from the point of view of a merely materialistic philosophy.

C. From this same point of view the existence of music and poetry, the qualities of beauty and of rhythm, the evoked sensations of awe, reverence, and rapture, are almost as difficult to account for. The question why an apparent corrugation of the Earth’s surface, called for convenience’ sake an Alp, coated with congealed water, and perceived by us as a snowy peak, should produce in certain natures acute sensations of ecstasy and adoration, why the skylark’s song should catch us up to heaven, and wonder and mystery speak to us alike in “the little speedwell’s darling blue” and in the cadence of the wind, is a problem that seems to be merely absurd, until it is seen to be insoluble. Here Madam How and Lady Why alike are silent. With all our busy seeking, we have not found the sorting house where loveliness is extracted from the flux of things. We know not why “great” poetry should move us to unspeakable emotion, or a stream of notes, arranged in a peculiar sequence, catch us up to heightened levels of vitality: nor can we guess how a passionate admiration for that which we call “best” in art or letters can possibly contribute to the physical evolution of the race. In spite of many lengthy disquisitions on Esthetics, Beauty’s secret is still her own. A shadowy companion, half seen, half guessed at, she keeps step with the upward march of life: and we receive her message and respond to it, not because we understand it but because we must .

Here it is that we approach that attitude of the self, that point of view, which is loosely and generally called mystical. Here, instead of those broad blind alleys which philosophy showed us, a certain type of mind has always discerned three strait and narrow ways going out towards the Absolute. In religion, in pain, and in beauty—and not only in these, but in many other apparently useless peculiarities of the empirical world and of the perceiving consciousness—these persons insist that they recognize at least 21 the fringe of the real. Down these three paths, as well as by many another secret way, they claim that news comes to the self concerning levels of reality which in their wholeness are inaccessible to the senses: worlds wondrous and immortal, whose existence is not conditioned by the “given” world which those senses report. “Beauty,” said Hegel, who, though he was no mystic, had a touch of that mystical intuition which no philosopher can afford to be without, “is merely the Spiritual making itself known sensuously.” [1] In the good, the beautiful, the true,” says Rudolph Eucken, “we see Reality revealing its personal character. They are parts of a coherent and substantial spiritual world.” [1] Here, some of the veils of that substantial world are stripped off: Reality peeps through and is recognized, dimly or acutely, by the imprisoned self.

Récéjac only develops this idea when he says, [1] “If the mind penetrates deeply into the facts of aesthetics, it will find more and more, that these facts are based upon an ideal identity between the mind itself and things. At a certain point the harmony becomes so complete, and the finality so close that it gives us actual emotion. The Beautiful then becomes the sublime; brief apparition, by which the soul is caught up into the true mystic state, and touches the Absolute. It is scarcely possible to persist in this Esthetic perception without feeling lifted up by it above things and above ourselves, in an ontological vision which closely resembles the Absolute of the Mystics.” It was of this underlying reality—this truth of things—that St. Augustine cried in a moment of lucid vision, “Oh, Beauty so old and so new, too late have I loved thee!” [1] It is in this sense also that “beauty is truth, truth beauty”: and as regards the knowledge of ultimate things which is possible to ordinary men, it may well be that

 “That is all Ye know on earth, and all ye need to know.”  

“Of Beauty,” says Plato in an immortal passage, “I repeat again that we saw her there shining in company with the celestial forms; and coming to earth we find her here too, shining in clearness through the clearest aperture of sense. For sight is the most piercing of our bodily senses: though not by that is wisdom seen; her loveliness would have been transporting if there had been a visible image of her, and the other ideas, if they had visible counterparts, would be equally lovely. But this is the privilege of Beauty, that being the loveliest she is also the most palpable to sight. Now 22 he who is not newly initiated, or who has been corrupted, does not easily rise out of this world to the sight of true beauty in the other. . . . But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees anyone having a godlike face or form, which is the expression of Divine Beauty; and at first a shudder runs through him, and again the old awe steals over him. . . .” [1]

Most men in the course of their lives have known such Platonic hours of initiation, when the sense of beauty has risen from a pleasant feeling to a passion, and an element of strangeness and terror has been mingled with their joy. In those hours the world has seemed charged with a new vitality; with a splendour which does not belong to it but is poured through it, as light through a coloured window, grace through a sacrament, from that Perfect Beauty which “shines in company with the celestial forms” beyond the pale of appearance. In such moods of heightened consciousness each blade of grass seems fierce with meaning, and becomes a well of wondrous light: a “little emerald set in the City of God.” The seeing self is indeed an initiate thrust suddenly into the sanctuary of the mysteries: and feels the “old awe and amazement” with which man encounters the Real. In such experiences, a new factor of the eternal calculus appears to be thrust in on us, a factor which no honest seeker for truth can afford to neglect; since, if it be dangerous to say that any two systems of knowledge are mutually exclusive, it is still more dangerous to give uncritical priority to any one system. We are bound, then, to examine this path to reality as closely and seriously as we should investigate the most neatly finished safety-ladder of solid ash which offered a salita alle stelle.

Why, after all, take as our standard a material world whose existence is affirmed by nothing more trustworthy than the sense-impressions of “normal men”; those imperfect and easily cheated channels of communication? The mystics, those adventurers of whom we spoke upon the first page of this book, have always declared, implicitly or explicitly, their distrust in these channels of communication. They have never been deceived by phenomena, nor by the careful logic of the industrious intellect. One after another, with extraordinary unanimity, they have rejected that appeal to the unreal world of appearance which is the standard of 23 sensible men: affirming that there is another way, another secret, by which the conscious self may reach the actuality which it seeks. More complete in their grasp of experience than the votaries of intellect or of sense, they accept as central for life those spiritual messages which are mediated by religion, by beauty, and by pain. More reasonable than the rationalists, they find in that very hunger for reality which is the mother of all metaphysics, an implicit proof that such reality exists; that there is something else, some final satisfaction, beyond the ceaseless stream of sensation which besieges consciousness. “In that thou hast sought me, thou hast already found me,” says the voice of Absolute Truth in their ears. This is the first doctrine of mysticism. Its next is that only in so far as the self is real can it hope to know Reality: like to like: Cot ad cot loquitur. Upon the propositions implicit in these two laws the whole claim and practice of the mystic life depends.

“Finite as we are,” they say—and here they speak not for themselves, but for the race—“lost though we seem to be in the woods or in the wide air’s wilderness, in this world of time and of chance, we have still, like the strayed animals or like the migrating birds, our homing instinct. . . . We seek. That is a fact. We seek a city still out of sight. In the contrast with this goal, we live. But if this be so, then already we possess something of Being even in our finite seeking. For the readiness to seek is already something of an attainment, even if a poor one.” [1]

Further, in this seeking we are not wholly dependent on that homing instinct. For some, who have climbed to the hill-tops, that city is not really out of sight. The mystics see it and report to us concerning it. Science and metaphysics may do their best and their worst: but these pathfinders of the spirit never falter in their statements concerning that independent spiritual world which is the only goal of “pilgrim man.” They say that messages come to him from that spiritual world, that complete reality which we call Absolute: that we are not, after all, hermetically sealed from it. To all who will receive it, news comes of a world of Absolute Life, Absolute Beauty, Absolute Truth, beyond the bourne of time and place: news that most of us translate—and inevitably distort in the process—into the language of religion, of beauty, of love, or of pain.

Of all those forms of life and thought with which humanity has fed its craving for truth, mysticism alone postulates, and in the persons of its great initiates proves, not only the existence of the Absolute, but also this link: this possibility first of knowing, finally of attaining it. It denies that possible knowledge is to be limited (a) to sense impressions, (b) to any process of intellection, 24 (c) to the unfolding of the content of normal consciousness. Such diagrams of experience, it says, are hopelessly incomplete. The mystics find the basis of their method not in logic but in life: in the existence of a discoverable “real,” a spark of true being, within the seeking subject, which can, in that ineffable experience which they call the “act of union,” fuse itself with and thus apprehend the reality of the sought Object. In theological language, their theory of knowledge is that the spirit of man, itself essentially divine, is capable of immediate communion with God, the One Reality. [1]

In mysticism that love of truth which we saw as the beginning of all philosophy leaves the merely intellectual sphere, and takes on the assured aspect of a personal passion. Where the philosopher guesses and argues, the mystic lives and looks; and speaks, consequently, the disconcerting language of first-hand experience, not the neat dialectic of the schools. Hence whilst the Absolute of the metaphysicians remains a diagram—impersonal and unattainable—the Absolute of the mystics is lovable, attainable, alive.

“Oh, taste and see!” they cry, in accents of astounding certainty and joy. “Ours is an experimental science. We can but communicate our system, never its result. We come to you not as thinkers, but as doers. Leave your deep and absurd trust in the senses, with their language of dot and dash, which may possibly report fact but can never communicate personality. If philosophy has taught you anything, she has surely taught you the length of her tether, and the impossibility of attaining to the doubtless admirable grazing land which lies beyond it. One after another, idealists have arisen who, straining frantically at the rope, have announced to the world their approaching liberty; only to be flung back at last into the little circle of sensation. But here we are, a small family, it is true, yet one that refuses to die out, assuring you that we have slipped the knot and are free of those grazing grounds. This is evidence which you are bound to bring into account before you can add up the sum total of possible knowledge; for you will find it impossible to prove that the world as seen by the mystics, ‘unimaginable, formless, dark with excess of bright,’ is less real than that which is expounded by the youngest and most promising demonstrator of a physicochemical universe. We will be quite candid with you. Examine us as much as you like: our machinery, our veracity, our results. We cannot promise that you shall see what we have seen, for here each man must adventure for himself; 25 but we defy you to stigmatize our experiences as impossible or invalid. Is your world of experience so well and logically founded that you dare make of it a standard? Philosophy tells you that it is founded on nothing better than the reports of your sensory apparatus and the traditional concepts of the race. Certainly it is imperfect, probably it is illusion in any event, it never touches the foundation of things. Whereas ‘what the world, which truly knows nothing, calls “mysticism” is the science of ultimates, . . . the science of self-evident Reality, which cannot be “reasoned about,” because it is the object of pure reason or perception.’“ [1]

26

Spirituality and Religion: Mysticism, by Evelyn Underhill: II. Mysticism and Vitalism

W e glanced, at the beginning of this inquiry, at the universes which result from the various forms of credulity practised by the materialist, the idealist, and the sceptic. We saw the mystic denying by word and act the validity of the foundations on which those universes are built: substituting his living experience for their conceptual schemes. But there is another way of seeing reality or, more correctly, one aspect of reality. This scheme of things possesses the merit of accepting and harmonizing many different forms of experience; even those supreme experiences and intuitions peculiar to the mystics. The first distinct contribution of the twentieth century to man’s quest of the Real, it entered the philosophic arena from several different directions; penetrating and modifying current conceptions not only of philosophy but of religion, science, art and practical life. It was applied by Driesch [1] and other biologists in the sphere of organic life. Bergson, [1] starting from psychology, developed its intellectual and metaphysical implications; whilst Rudolph Eucken [1] constructed from, or beside it, a philosophy of the Spirit, of man’s relations to the Real. 27

In all these we find the same principle; the principle of a free spontaneous and creative life as the essence of Reality. Not law but aliveness, incalculable and indomitable, is their subject-matter: not human logic, but actual living experience is their criterion of truth. Vitalists, whether the sphere of their explorations be biology, psychology or ethics, see the whole Cosmos, the physical and spiritual worlds, as instinct with initiative and spontaneity: as above all things free. For them, nature, though conditioned by the matter with which she works, is stronger than her chains. Pushing out from within, ever seeking expression, she buds and breaks forth into original creation. [1] The iron “laws” of the determinists are merely her observed habits, not her fetters: and man, seeing nature in the terms of “cause and effect,” has been the dupe of his own limitations and prejudices.

Bergson, Nietzsche, Eucken, differing in their opinion as to life’s meaning, are alike in this vision: in the stress which they lay on the supreme importance and value of life—a great Cosmic life transcending and including our own. This is materialism inside out: for here what we call the universe is presented as an expression of life, not life as an expression or by-product of the universe. The strange passionate philosophy of Nietzsche is really built upon an intense belief in this supernal nature and value of Life, Action and Strength: and spoilt by the one-sided individualism which prevented him from holding a just balance between the great and significant life of the Ego and the greater and more significant life of the All.

Obviously, the merit of vitalistic philosophy lies in its ability to satisfy so many different thinkers, starting from such diverse points in our common experience. On the phenomenal side it can accept and transfigure the statements of physical science. In its metaphysical aspect it leaves place for those ontological speculations which seem to take their rise in psychology. It is friendly to those who demand an important place for moral and spiritual activity in the universe. Finally—though here we must be content with deduction rather than declaration—it leaves in the hands of the mystics that power of attaining to Absolute Reality which they have always claimed: shows them as the true possessors of freedom, the torch-bearers of the race.

Did it acknowledge its ancestors with that reverence which is their due, Vitalism would identify itself with the mystic philosopher, 28 Heracleitus; who, in the fifth century B.C., introduced its central idea to the European world [1] : for his “Logos” or Energizing Fire is but another symbol for that free and living Spirit of Becoming, that indwelling creative power, which Vitalism acknowledges as the very soul or immanent reality of things. It is in essence both a Hellenic and a Christian system of thought. In its view of the proper function of the intellect it has some unexpected affinities with Aristotle, and after him with St. Thomas Aquinas; regarding it as a departmental affair, not the organ of ultimate knowledge. Its theory of knowledge is close to that of the mystics: or would be, if those gazers on reality had interested themselves in any psychological theory of their own experiences.

A philosophy which can harmonize such diverse elements as these, and make its influence felt in so many fields of thought, may be useful in our present attempt towards an understanding of mysticism: for it illustrates certain aspects of perceived reality which other systems ignore. It has the further recommendation of involving not a mere diagram of metaphysical possibilities, but a genuine theory of knowledge. Its scope includes psychology as well as philosophy: the consideration, not only of the nature of Reality but also of the self’s power of knowing it—the machinery of contact between the mind and the flux of things. Thus it has an inclusive quality lacking in the tidy ring-fenced systems of other schools of thought. It has no edges, and if it be true to itself should have no negations. It is a vision, not a map.

The primary difference between Vitalism and the classic philosophic schools is this. Its focal point is not Being but Becoming. [1] Translated into Platonic language, not the changeless One, the Absolute, transcending all succession, but rather His energizing Thought—the Son, the Creative Logos—is the supreme reality which it proposes as accessible to human consciousness.

“All things,” said Heracleitus, “are in a state of flux.” “Everything happens through strife.” “Reality is a condition of unrest.” [1] Such is also the opinion of Bergson and Alexander; who, agreeing in this with the conclusions of physical science, look upon the Real as dynamic rather than static, as becoming rather than being 29 perfect, and invite us to see in Time—the precession or flux of things—the very stuff of reality—

 “From the fixed lull of Heaven she saw Time like a pulse shake fierce Through all the worlds”— [1]  

said Rossetti of the Blessed Damozel. So Bergson, while ignoring if he does not deny the existence of the “fixed lull,” the still Eternity, the point of rest, finds everywhere the pulse of Time, the vast unending storm of life and love. Reality, says Bergson, is pure creative Life; a definition which excludes those ideas of perfection and finality involved in the idealist’s concept of Pure Being as the Absolute and Unchanging One. [1] This life, as he sees it, is fed from within rather than upheld from without. It evolves by means of its own inherent and spontaneous creative power. The biologist’s Nature “so careful of the type”; the theologian’s Creator transcending His universe, and “holding all things in the hollow of His hand”: these are gone, and in their place we have a universe teeming with free individuals, each self-creative, each evolving eternally, yet towards no term.

Here, then, the deep instinct of the human mind that there must be a unity, an orderly plan in the universe, that the strung-along beads of experience do really form a rosary, though it be one which we cannot repeat, is deliberately thwarted. Creation, Activity, Movement; this, says Vitalism, rather than any merely apparent law and order, any wholeness, is the essential quality of the Realms the Real: and life is an eternal Becoming, a ceaseless changefulness. At its highest it may be conceived as “the universe flowering into deity,” [1] As the Hermetic philosophers found in the principle of analogy, “Quod inferius sicut quod superius,” [1] the Key of Creation, so we are invited to see in that uninterrupted change which is the condition of our normal consciousness, a true image, a microcosm of the living universe as a part of which that consciousness has been evolved.

If we accept this theory, we must then impute to life in its fullness—the huge, many levelled, many coloured life, the innumerable worlds which escape the rhythm of our senses; not merely that patch of physical life which those senses perceive—a divinity, a greatness of destiny far beyond that with which it is credited by those who hold to a physico-chemical theory of the 30 universe. We must perceive in it, as some mystics have done, “the beating of the Heart of God”; and agree with Heracleitus that “there is but one wisdom, to understand the knowledge by which all things are steered through the All.” [1] Union with reality—apprehension of it—will upon this hypothesis be union with life at its most intense point: in its most dynamic aspect. It will be a deliberate harmony set up with the Logos which that same philosopher described as “man’s most constant companion.” Ergo, says the mystic, union with a Personal and Conscious spiritual existence, immanent in the world—one form, one half of the union which I have always sought, since this is clearly life in its highest manifestation. Beauty, Goodness, Splendour, Love, all those shining words which exhilarate the soul, are but the names of aspects or qualities picked out by human intuition as characteristic of this intense and eternal Life in which is the life of men.

How, then, may we knew this Life, this creative and original soul of things, in which we are bathed; in which, as in a river, swept along? Not, says Bergson bluntly, by any intellectual means. The mind which thinks it knows Reality because it has made a diagram of Reality, is merely the dupe of its own categories. The intellect is a specialized aspect of the self, a form of consciousness: but specialized for very different purposes than those of metaphysical speculation. Life has evolved it in the interests of life; has made it capable of dealing with “solids,” with concrete things. With these it is at home. Outside of them it becomes dazed, uncertain of itself; for it is no longer doing its natural work, which is to help life, not to know it. In the interests of experience, and in order to grasp perceptions, the intellect breaks up experience, which is in reality a continuous stream, an incessant process of change and response with no separate parts, into purely conventional “moments,” “periods,” or psychic “states.” It picks out from the flow of reality those bits which are significant for human life; which “interest” it, catch its attention. From these it makes up a mechanical world in which it dwells, and which seems quite real until it is subjected to criticism. It does, says Bergson, the work of a cinematograph: takes snapshots of something which is always moving, and by means of these successive static representations—none of which are real, because Life, the object photographed, never was at rest—it recreates a picture of life, of motion. This rather jerky representation of divine harmony, from which innumerable moments are left out, is useful for practical purposes: but it is not reality, because it is not alive. [1] 31

This “real world,” then, is the result of your selective activity, and the nature of your selection is largely outside your control. Your cinematograph machine goes at a certain pace, takes its snapshots at certain intervals. Anything which goes too quickly for these intervals, it either fails to catch, or merges with preceding and succeeding movements to form a picture with which it can deal. Thus we treat, for instance, the storm of vibrations which we convert into “sound” and “light.” Slacken or accelerate its clock-time, change its rhythmic activity, and at once you take a different series of snapshots, and have as a result a different picture of the world. Thanks to the time at which the normal human machine is set, it registers for us what we call, in our simple way, “the natural world.” A slight accession of humility or common sense might teach us that a better title would be “ our natural world.”

Let human consciousness change or transcend its rhythm, and any other aspect of any other world may be ours as a result. Hence the mystics’ claim that in their ecstasies they change the conditions of consciousness, and apprehend a deeper reality which is unrelated to human speech, cannot be dismissed as unreasonable. Do not then confuse that surface-consciousness which man has trained to be an organ of utility and nothing more—and which therefore can only deal adequately with the “given” world of sense—with that mysterious something in you, that ground of personality, inarticulate but inextinguishable, by which you are aware that a greater truth exists. This truth, whose neighbourhood you feel, and for which you long, is Life. You are in it all the while, “like a fish in the sea, like a bird in the air,” as St. Mechthild of Hackborn said many centuries ago. [1]

Give yourself, then, to this divine and infinite life, this mysterious Cosmic activity in which you are immersed, of which you are born. Trust it. Let it surge in on you. Cast off, as the mystics are always begging you to do, the fetters of the senses, the “remora of desire”; and making your interests identical with those of the All, rise to freedom, to that spontaneous, creative life which, inherent in every individual self, is our share of the life of the Universe. You are yourself vital —a free centre of energy—did you but know it. You can move to higher levels, to greater reality, truer self-fulfilment, if you will. Though you be, as Plato said, like an oyster in your shell, you can open that shell to the living waters without, draw from the “Immortal Vitality.” Thus only—by contact with the real—shall you know reality. Cot ad cot loquitur.

The Indian mystics declare substantially the same truth when they say that the illusion of finitude is only to be escaped by 32 relapsing into the substantial and universal life, abolishing individuality. So too, by a deliberate self-abandonment to that which Plato calls the “saving madness” of ecstasy, did the initiates of Dionysus “draw near to God.” So their Christian cousins assert that “self-surrender” is the only way: that they must die to live, must lose to find: that knowing implies being: that the method and secret which they have always practiced consists merely in a meek and loving union—the synthesis of passion and self-sacrifice—with that divine and unseparated life, that larger consciousness in which the soul is grounded, and which they hold to be an aspect of the life of God. In their hours of contemplation, they deliberately empty themselves of the false images of the intellect, neglect the cinematograph of sense. Then only are they capable of transcending the merely intellectual levels of consciousness, and perceiving that Reality which “hath no image.”

“Pilgrimage to the place of the wise,” said Jalalu ‘ddin, “is to find escape from the flame of separation.” It is the mystics’ secret in a nutshell. “When I stand empty in God’s will and empty of God’s will and of all His works and of God Himself,” cries Eckhart with his usual violence of language, “then am I above all creatures and am neither God nor creature, but I am what I was and evermore shall be.” [1] He attains, that is to say, by this escape from a narrow selfhood, not to identity with God—that were only conceivable upon a basis of pantheism—but to an identity with his own substantial life, and through it with the life of a real and living universe; in symbolic language, with “the thought of the Divine Mind” whereby union with that Mind in the essence or ground of the soul becomes possible. The first great message of Vitalistic philosophy is then seen to be—Cease to identify your intellect and your self: a primary lesson which none who purpose the study of mysticism may neglect. Become at least aware of, if you cannot “know,” the larger, truer self: that root and depth of spirit, as St. François de Sales calls it, from which intellect and feeling grow as fingers from the palm of the hand—that free creative self which constitutes your true life, as distinguished from the scrap of consciousness which is its servant.

How then, asks the small consciously-seeking personality of the normal man, am I to become aware of this, my larger self, and of the free, eternal, spiritual life which it lives?

Here philosophy, emerging from the water-tight compartment in which metaphysics have lived too long retired, calls in psychology; and tells us that in intuition, in a bold reliance on contact between the totality of the self and the external world—perhaps too in those strange states of lucidity which accompany 33 great emotion and defy analysis—lies the normal man’s best chance of attaining, as it were, a swift and sidelong knowledge of this real. Smothered in daily life by the fretful activities of our surface-mind, reality emerges in our great moments; and, seeing ourselves in its radiance, we know, for good or evil, what we are. “We are not pure intellects . . . around our conceptional and logical thought there remains a vague, nebulous Somewhat, the substance at whose expense the luminous nucleus we call the intellect is formed.” [1] In this aura, this diffused sensitiveness, we are asked to find man’s medium of communication with the Universal Life.

Such fragmentary, dim and unverifiable perceptions of the Real, however, such “excursions into the Absolute,” cannot be looked upon as a satisfaction of man’s hunger for Truth. He does not want to peep, but to live. Hence he cannot be satisfied with anything less than a total and permanent adjustment of his being to the greater life of reality. This alone can resolve the disharmonies between the self and the world, and give meaning and value to human life. [1] The possibility of this adjustment—of union between man’s life and that “independent spiritual life” which is the stuff of reality—is the theme alike of mysticism and of Eucken’s spiritual vitalism or Activistic Philosophy. [1] Reality, says Eucken, is an independent spiritual world, unconditioned by the apparent world of sense. To know it and to live in it is man’s true destiny. His point of contact with it is personality: the inward fount of his being: his heart, not his head. Man is real, and in the deepest sense alive, in virtue of this free personal life-principle within him; but he is bound and blinded by the ties set up between his surface-intelligence and the sense-world. The struggle for reality must be a struggle on man’s part to transcend the sense-world, escape its bondage. He must renounce it, and be “re-born” to a higher level of consciousness; shifting his centre of interest from the natural to the spiritual plane. According to the thoroughness with which he does this, will be the amount of real life he enjoys. The initial break with the “world,” the refusal to spend one’s life communing with one’s own cinematograph picture, is essential 34 if the freedom of the infinite is to be attained. We are amphibious creatures: our life moves upon two levels at once—the natural and the spiritual. The key to the puzzle of man lies in the fact that he is “the meeting point of various stages of Reality.” [1] All his difficulties and triumphs are grounded in this. The whole question for him is, which world shall be central for him—the real, vital, all-embracing life we call spirit, or the lower life of sense? Shall “Existence,” the superficial obvious thing, or “Substance,” the underlying verity, be his home? Shall he remain the slave of the senses with their habits and customs, or rise to a plane of consciousness, of heroic endeavour, in which—participating in the life of spirit—he knows reality because he is real?

The mystics, one and all, have answered this question in the same sense, and proved in their own experience that the premises of “Activism” are true. This application of the vitalistic idea to the transcendental world, does in fact fit the observed facts of mysticism far more closely even than it fits the observed facts of man’s ordinary mental life.

(1) The primary break with the sense-world. (2) The “new” birth and development of the spiritual consciousness on high levels—in Eucken’s eyes an essential factor in the attainment of reality. (3) That ever closer and deeper dependence on and appropriation of the fullness of the Divine Life; a conscious participation, and active union with the infinite and eternal. These three imperatives, as we shall see later, form an exact description of the psychological process through which the mystics pass. If then this transcendence is the highest destiny of the race, mysticism becomes the crown of man’s ascent towards Reality; the orderly completion of the universal plan.

The mystics show us this independent spiritual life, this fruition of the Absolute, enjoyed with a fullness to which others cannot attain. They are the heroic examples of the life of spirit; as the great artists, the great discoverers, are the heroic examples of the life of beauty and the life of truth. Directly participating, like all artists, in the Divine Life, they are usually persons of great vitality: but this vitality expresses itself in unusual forms, hard of understanding for ordinary men. When we see a picture or a poem, hear a musical composition, we accept it as an expression of life, an earnest of the power which brought it forth. But the deep contemplations of the great mystic, his visionary reconstructions of reality, and the fragments of them which he is able to report, do not seem to us—as they are—the equivalents, or more often the superiors of the artistic and scientific achievements of other great men. 35

Mysticism, then, offers us the history, as old as civilization, of a race of adventurers who have carried to its term the process of a deliberate and active return to the divine fount of things. They have surrendered themselves to the life-movement of the universe, hence have lived with an intenser life than other men can ever know; have transcended the “sense-world” in order to live on high levels the spiritual life. Therefore they witness to all that our latent spiritual consciousness, which shows itself in the “hunger for the Absolute,” can be made to mean to us if we develop it; and have in this respect a unique importance for the race. It is the mystics, too, who have perfected that method of intuition, that knowledge by union, the existence of which philosophy has been driven to acknowledge. But where the metaphysician obtains at best a sidelong glance at that Being “unchanging yet elusive,” whom he has so often defined but never discovered, the artist a brief and dazzling vision of the Beauty which is Truth, they gaze with confidence into the very eyes of the Beloved.

The mystics, again, are, by their very constitution, acutely conscious of the free and active “World of Becoming,” the Divine Immanence and its travail. It is in them and they are in it: or, as they put it in their blunt theological way, “the Spirit of God is within you.” But they are not satisfied with this statement and this knowledge; and here it is that they part company with vitalism. It is, they think, but half a truth. To know Reality in this way, to know it in its dynamic aspect, enter into “the great life of the All”: this is indeed, in the last resort, to know it supremely from the point of view of man—to liberate from selfhood the human consciousness—but it is not to know it from the point of view of God. There are planes of being beyond this; countries dark to the intellect, deeps into which only the very greatest contemplatives have looked. These, coming forth, have declared with Ruysbroeck that “God according to the Persons is Eternal Work, but according to the Essence and Its perpetual stillness He is Eternal Rest.” [1]

The full spiritual consciousness of the true mystic is developed not in one, but in two apparently opposite but really complementary directions:—

 “. . . io vidi Ambo le corte del ciel manifeste.” [1]  

On the one hand he is intensely aware of, and knows himself to be at one with that active World of Becoming, that immanent Life, from which his own life takes its rise. Hence, though he has broken 36 for ever with the bondage of the senses, he perceives in every manifestation of life a sacramental meaning; a loveliness, a wonder, a heightened significance, which is hidden from other men. He may, with St. Francis, call the Sun and the Moon, Water and Fire, his brothers and his sisters: or receive, with Blake, the message of the trees. Because of his cultivation of disinterested love, because his outlook is not conditioned by “the exclusive action of the will-to-live,” he has attained the power of communion with the living reality of the universe; and in this respect can truly say that he finds “God in all and all in God.” Thus, the skilled spiritual vision of Lady Julian, transcending the limitations of human perception, entering into harmony with a larger world whose rhythms cannot be received by common men, saw the all-enfolding Divine Life, the mesh of reality. “For as the body is clad in the cloth,” she said, “and the flesh in the skin and the bones in the flesh and the heart in the whole, so are we, soul and body, clad in the Goodness of God and enclosed. Yea, and more homely: for all these may waste and wear away, but the Goodness of God is ever whole.” [1] Many mystical poets and pantheistic mystics never pass beyond this degree of lucidity.

On the other hand, the full mystic consciousness also attains to what is, I think, its really characteristic quality. It develops the power of apprehending the Absolute, Pure Being, the utterly Transcendent: or, as its possessor would say, can experience “passive union with God.” This all-round expansion of consciousness, with its dual power of knowing by communion the temporal and eternal, immanent and transcendent aspects of reality—the life of the All, vivid, flowing and changing, and the changeless, conditionless life of the One—is the peculiar mark, the ultimo sigillo of the great mystic, and must never be forgotten in studying his life and work.

As the ordinary man is the meeting-place between two stages of reality—the sense-world and the world of spiritual life—so the mystic, standing head and shoulders above ordinary men, is again the meeting-place between two orders. Or, if you like it better, he is able to perceive and react to reality under two modes. On the one hand he knows, and rests in, the eternal world of Pure Being, the “Sea Pacific” of the Godhead, indubitably present to him in his ecstasies, attain