CHAPTER I

WHAT IS MYSTICISMS’
Those who are interested in that special attitude | towards the universe which is now loosely called > “ mystical," find themselves beset by a multitude of persons who are constantly asking — some with real fervour, some with curiosity, and some with disdain — ** What is mysticism i " When referred to the writings of the mystics themselves, and to other works in which this question appears to be answered, these people reply that such books are wholly in- comprehensible to them.
On the other hand, the genuine inquirer will find before long a number of self-appointed apostles who are eager to answer his question in many strange and inconsistent ways, calculated to increase rather than resolve the obscurity of his mind. He will
A
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leanar$iat mysticism is a philosophy, an illusion, a kipdr-of religion, a disease ; that it means having ‘-•visions, performing conjuring tricks, leading an idle, -.dreamy, and selfish life, neglecting one's business, wallowing in vague spiritual emotions, and being " in tune with the infinite." He will disoover that it emancipates him from all dogmas — sometimes from all morality — and at the same time that it is very superstitious. One expert tells him that it is simply “ Catholic piety," another that Walt Whit- man was a typical mystic ; a third assures him that all mysticism comes from the East, and supports his statement by an appeal to the mango trick. At the end of a prolonged course of lectures, sermons, tea- parties, and talks with earnest persons, the inquirer is still heard saying— too often in tones of exaspera- tion — ■** What is mysticism i "
I dare not pretend to solve a problem which has provided so much good hunting in the past. It is indeed the object of this little essay to persuade the practical man to the one satisfactory course : that of! discovering the answer for himself. Yet perhaps | it will give confidence if I confess at the outset that I have discovered a definition which to me appears
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to cover all the ground ; or at least, all that part of the ground which is worth covering. It will hardly stretch to the mango trick ; but it finds room at once for the visionaries and the philosophers, for Walt Whitman and the saints.
Here is the definition : —
Mysticism is the art of anion with Reality . The mystic is a person who has attained that anion in greater or less degree } or who aims at and believes in sach attainment ,
It is not expected that the inquirer will find great comfort in this sentence when first it meets his eye. The ultimate question. “Wha t is Reality question, perhaps, which never occurred to him before — is already forming in his mind; and he knows that it will cause him infinite distress. Only j a mystic can answer i t : and he, in terms w hirh nthrr l mystics alone will "understand. Therefore, for the time beSgT^elprartical man may put it on one side. All that he is asked to consider now is this : that the . word " union ” represents not so much a rare and > unimaginable operation, as something which he is doing, in a vague, imperfect fashion, at every mo- ment of his conscious life ; and doing with intensity
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and thoroughness in all the more valid moments of that life. We kn ow a thing onl y by unitingjBxth-it; I | by assimi lating it ; b y aa c£ it and /I
ourselvealllJt gives itself to us, just in so far as we / give ourselve s to it ;~ anid it is because our outflow' towards things is usually so perfunctory and so languid, that our comprehension of things is so per- functory and languid too v ^h*he great Sufi who said that " Pilgrimage to the place of the wise, is to escape the flame of separation ” spoke the literal truth. Wisdom is the fruit of communion ; ignor- ance the inevitable portion of those who “keep themselves to themselves," and stand apart, judging, /'analysing the things which they have never truly V known.
Because he has surrendered himself to it, “ united " jii with it, the patriot knows his country, the artist|| knows the subject of his art, the lover his beloved,! the saint his God, in a maimer which is inconceiv-| able as well as unattainable by the looker-on. Real 7 knowledge, since it always implies an intuitive sympathy more or less intense, is far more accur- ately suggested by the symbols of touch and taste than by those of hearing and sight. True, analytic
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thought follows swiftly upon the contact, the appre- hension, the union : and we, in our muddle-headed way, have persuaded ourselves that this is the essential part of knowledge — that it is, in fact, more important to cook the hare than to catch it. But when we get rid of this illusion and go back to the more primitive activities through which our mental kitchen gets its supplies, we see that the distinction between mystic and non-mystic is not merely that between the rationalist and the dreamer, between intellect and intuition. The question which divide J them is really this: What,outof the mass of materuU offered to it, shall consciousness seize upon — with what aspects of die universe shall it “ unite ” i V It is notorious that the operations of the average human consciousness unite the self, not with things as they really are, but with images, notions, aspects of things. The verb ” to be,” which he uses soi lightly, does not truly apply to any of the objects' amongst which the practical man supposes himself to dwell. For him the hare of Reality is always 1 ready-jugged : he conceives not the living, lovely, wild, swift-moving creature which has been sacri- ficed in order that he may be fed on the deplorable
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dish which he calls “ things as they really are." So complete, indeed, is the separation of his conscious- ness from the facts of being, that he feels no sense of loss. He is happy enough “ understanding,” garnishing, assimilating the carcass from which the principle of life and growth has been ejected, and whereof only the most digestible portions have been retained. He is not “ mystical/'
But sometimes it is suggested to him that hisj knowledge is not quite so thorough as he supposed. Philosophers in particular have a wajr of pointing out its clumsy and superficial character.; of demon- strating the fact that he habitually mistakes his own] private sensations for qualities inherent in th - mysterious objects of the external world. Fi those few qualities of colour, size, texture, and rest, which his mind has been able to register and classify, he makes a label which registers die sum of his own experiences. This he knows, with this he “ unites " ; for h is his own creature. It is neat, flat, unchanging, with edges well defined : a thing tone can trust. He forgets the existence of other conscious creatures, provided with their own standards of reality. Yet the sea as the fish feels it.
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die borage as the bee sees it, the intricate sounds of the hedgerow as heard by the rabbit, the impact of light on the eager face of the primrose, the land- scape as known in its vastness to the wood-louse and ant — all these experiences, denied to him for everl have just as much claim to the attribute of Being as his own partial and subjective interpretations or things.
Because mystery is horrible to us, we have agreed! for the most part to live in a world of labe ls ; to| make of them the current coin of experience, and! ignore their merely symbolic character, the infinite gradation o f value£ .which they misrepresent. Wa simply do not attemprito- unite withsBeahty. Buf now and then that symbolic character is suddenly brought home to us. Some great emotion, some devastating visitation of beauty, love, or pain, lift us to another level of consciousness ; and we an : aware for a moment of the difference between th t neat collection of discrete objects and experience s which we call the world, and the height, the deptl ,, the breadth of that living, growing, changing Fac :, of which thought, life, and energy are parts, and i a which we " live and move and have our being.’"
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Then we realise that our whole life is enmeshed in j great and living forces ; terrible because unknown. I Even the power which lurks in every coal-scuttle, shines in the electric lamp, pants in die motor- omnibus, declares itself in the ineffable wonders of reproduction and growth, is supersensual. We do but perceive its results. The more sacred plane of / life and energy which's^Jo b£nfe«fe«ed in the/ forces we call “ spiritual ” and “ emotional ” — in love, anguish, ecstasy, adoration — is hidden from us too. Symptoms, appearances, are all that our ? intellects can discern : sudden irresistible inroads/ from it, all that our hearts can apprehend. The material for an intenser life, a wider, sharper con- sciousness, a more profound understanding of out own existence, lies at our gates. But we are separated from it, we cannot assimilate it ; except in abnormal m oments, we hardly know that it is there. .
We now begin to attach at least a fragmentary l meaning to the statement that “ mysticism is die art ' of union with Reality." We see that the claim of such a poet as Whitman to be a mystic lies in the fact that he has achieved a passionate communion with deeper levels of life than those with which we
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usually deal — has thrust past the current notion to • the Fact : that the claim of such a saint as Teresa J is bound up with her declaration that she has achieved union with the Divine Essence itself. The visionary is a mystic when his vision mediates | to him an actuality beyond the \gash nf t he senses . 1 The philosopher is a mystic when he passes beyond thought to the pure apprehension of truth. The i • active man is a mystic when he knows his actions to be a part of a greater activity. Blake, Plotinus, Joan of Arc, and John of the Cross — there is a link which binds all these together : but if he is to make use of it, the inquirer must find that link for him- self. All four exhibit different forms of the work- ing of the contemplative consciousness ; a faculty v which is proper to all men, though few take the trouble to develop it. Their attention to life has changed its character, sharpened its focus : and as a result they see, some a wider landscape, some a — • more brilliant, more significant, more detailed world than that which is apparent to the less educated, less observant vision of common sense.
The old story of Eyes and No-Eyes is really the story of the mystical and unmystical types, " No-
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Eyes “ has fixed his attention on the fact that he is obliged to take a walk. For him the chief factor of existence is his own movement along the road ; a movement which he intends to accomplish as effi- ciently and comfortably as he can. He asks not to know what may be on either side of the hedges. He ignores the caress of the wind until it threatens to remove his hat. He trudges along, steadily, diligently ; avoiding the muddy pools, but oblivious of the light which they reflect. “ Eyes ” takes the walk too : and for him it is a perpetual revelation of beauty and wonder. The sunlight inebriates him, the winds delight him, the very effort of the journey •' is a joy. Magic presences throng the roadside, or cry salutations to him from the hidden fields. The rich world through which he moves lies in the fore- ground of his consciousness ; and it gives up new secrets to him at every step. “ No-Eyes/' when told of his adventures, usually refuses to believe ithat both have gone by the same road. He fancies {that his companion has been floating about in the air, pr beset by agreeable hallucinations. We shall never persuade him to the contrary unless we persuade him to look for himself.
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Therefore it is to a practical mysticism that the. practical man is here invited : to a training of his latent faculties, a bracing and bri ghtening of his languid consciousness, an emancipation from the fetters of appearance, a turning of his attention to new levels of the world. Thus he may become aware of the universe which the spiritual artist is always trying to disclose to the race. This amount ' of mystical perception — this “ ordinary contempla- tion/' as the specialists call it — is possible to all men : without it, they are not wholly conscious, not wholly alive. It is a natural human activity, nc more involving the great powers and sublime experi- ences of the mystical saints and philosophers die ordinary enjoyment of music involves special creative powers of the great musician.
As the beautiful does not exist f poet alone — though these can fiikl in it more poignant depths of meaning than other men — so the world of Reality exists for all ; and all may partiti- 'pate in it, unite with it, according to their measure and to the strength and purity of their desirey “For heaven ghosdy/' says The Cloud of Un- knowing, “ is as nigh down as up, and up as down ;
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behind as before, before as behind, on one side as other. Inasmuch, that whoso had a true desire for to be at heaven, then that same time he were in heaven ghostly. For the high and the next way thither is run by desires, and not by paces of feet." None therefore is condemned, save by his own pride, sloth, or perversity, to the horrors of that which Blake called “ single vision ” — perpetual and undivided attention to the continuous cinematograph performance, which the mind has conspired with the senses to interpose between ourselves and the living world.
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THE WORLD OF REALITY
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