CHAPTER XV

NATURE MYSTICISM AND THE RACE The fundamental postulates and principles of a consistent Nature Mysticism have now been expounded with a fullness sufficient to allow of a soberly enthusiastic study of the detail of our subject. Let it be noted, however, that though a detailed application of general conclusions is henceforth to be the main business, there will be no forsaking of the broadly human standpoint. For it has been shown, more especially in the chapter on poetry, that the nature-mystic does not arrogate to himself any unique place among his fellows, nor seek to enjoy, in esoteric isolation, modes of experience denied to the mass of humanity. Wordsworth, for instance, though a prince among modern mystics, appealed with confidence to his countrymen at large: his "we" was in constant evidence--and an ever-growing multitude of nature-lovers responds to his appeal. That is to say, the faculty of intuition he demands is to be found, in varying degrees, latent at least, if not evolved, in the normal human being. The gifted seer seizes and interprets what his less gifted brother obscurely feels. Can we trace this mystic power of nature on the scale of history at large? If the power is real, it should be possible to recognise its grander workings. Moreover, a wide outlook will help us to avoid exaggerations, preciosities, and fanaticisms. Here, then, is our starting-point for detailed study. If it be true that all normal members of the race share in varying degrees the faculty of mystic intuition, then nature must have had a moulding effect not only on certain gifted individuals, but on the character and destiny of whole communities, peoples, and empires. As behind the language of the Greeks there were age-long promptings of subconscious metaphysics, so behind the aesthetic and spiritual development of this remarkable people there must have been age-long promptings of subconscious mystical intuitions stimulated by the influences of natural phenomena. The moulding force of the immanent ideas, and of the inner life of things, is, for the race at large, and for certain peoples in particular, continuous, cumulative, massive. True, it takes effect chiefly in the sphere of the subconscious. But he will be a poor student of history who fails to reckon with those subtler forces which, though obscure in their action, often extend so widely and go so deep. An eloquent evidence of nature's power to mould is to be found in the contrasted characteristics of the great religions. The hardy peoples of northwestern Europe were nurtured under stormy skies, were girt in by stern, avalanche-swept mountains, and struggled strenuously against the hardships of rigorous and lengthy winters. What wonder that they filled their heaven with _Sturm und Drang_--with titanic conflicts of the gods--and heard it echoing with the whirl of hunting, the riot of feasting, and the clang of battle? Their religion was strenuous as their lives--free and fierce--yet tinged with a melancholy that promised rich developments. The favoured Greeks of classical times, "ever delicately walking on most pellucid air," or rocked on the isle-strown waters of the sapphire AEgaean, expanded their soul-life in an environment teeming with light and colour, with harmony and form. For them, therefore, Apollo bent his burnished bow and launched his myriad shafts of gold; Aphrodite embodied visions of foam-born beauty; Athene stood forth in panoply of reason and restraint. Nature herself lured them to evolve ideals of law and order, of disciplined thought and perfectly proportioned art. What wonder that, prompted by mystic impulses and visions, they purged their inherited religion of its grosser features, and made it a vehicle for philosophic thought and spiritual aspiration. Pass to the wandering children of the desert, cradled amid the great silences of space and time, swallowed up of vastness. Above them by day the burning vault of blue, by night the wheeling galaxies--around them the trackless levels of a thirsty land. Such influences sank deep into their souls, and imparted depth and intensity to their views of the source and meaning of that vastness. Nor can we wonder that in such an environment, the premonitions of the spiritual unity of existence, that were stirring in many hearts, found special sustenance. Let it be clearly understood that in the striking and unmistakable illustrations just adduced, there is no mere question of the influences of physical environment on social organisation or economic development--though these also react in a thousand ways upon ideas and ideals--but a question of moulding spiritual concepts by the direct influence of the ideas and impulses manifested in external nature. Man's soul was in constant, if generally subconscious, communion with his material environment, and his thinking was thereby largely coloured and fashioned. And if the kind and quality of the influence vary from age to age, and from people to people, it is not the less continuously potent. The complexities of modern life, the interminglings of civilisations, tend to obscure its manifestations; science, wrongly pursued, seems hostile to continued vigour. But underneath the play of the cross-currents on the surface, is the resistless swing of the tide. An illustration of another class is found in Max Müller's brilliant lectures on "Physical Religion," the chief theme of which is the development of Agni, the Vedic god of fire. The starting-point was the sensuous perception of the physical qualities of fire. The Idea and the will immanent in these qualities gradually raised men's thoughts from the material to the spiritual, until the Eastern world attained to what Max Müller calls "a precious line from the Veda"--"He who above the gods was the One God"--composed at least one thousand years before the Christian era. It was not the result of a supernatural revelation, but a natural outcome of man's thoughts guided and moulded by impressions of outward phenomena. That is to say, as Max Müller observes, there was nothing in it artificial--simply that which man could not help saying, being what he was and seeing what he saw. In the instances just advanced, the broad principle is most assuredly established that nature has a definite and continuous effect upon the development of man's conduct and thought. And as a consequence of this, we may affirm that Wordsworth's experience is true, in its measure, of all normal members of the race who are in touch with nature: "Therefore am I still A lover of the meadows and the woods And mountains; and of all that we behold Of this green earth; both what they half create And what perceive; well pleased to recognise In nature and the language of the sense, The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being." Why, even old Dr. Johnson in his Dictionary days would write to his friend Langton, in Lincolnshire: "I shall delight to hear the ocean roar, or see the stars twinkle, in the company of men to whom Nature does not spread her volumes or utter her voice in vain." And let us observe, that the naturalness of his feeling keeps him to the simplest, almost monosyllabic, English!