You will hardly deny that this is a practical gain: that this widening and deepening of the range over which your powers of perception work makes you more of a man than you were before, and thus adds to rather than subtracts from your total practical efficiency. It is indeed only when he reaches these levels, and feels within himself this creative freedom—this full actualisation of himself—on the one hand: on the other hand the sense of a world-order, a love and energy on which he depends and with whose interests he is now at one, that man becomes fully human, capable of living the real life of Eternity in the midst of the world of time.
And what, when you have come to it, do you suppose to be your own function in this vast twofold scheme? Is it for nothing, do you think, that you are thus a meeting-place of two orders? Surely it is your business, so far as you may, to express in action something of the real character of that universe within which you now know yourself to live? Artists, aware of a more vivid and more beautiful world than other men, are always driven by their love and enthusiasm to try and express, bring into direct manifestation, those deeper significances of form, sound, rhythm, which they have been able to apprehend: and, doing this, they taste deeper and deeper truths, make ever closer unions with the Real. For them, the duty of creation is tightly bound up with the gift of love. In their passionate outflowing to the universe which offers itself under one of its many aspects to their adoration, that other-worldly fruition of beauty is always followed, balanced, completed, by a this-world impulse to creation: a desire to fix within the time-order, and share with other men, the vision by which they were possessed. Each one, thus bringing new aspects of beauty, new ways of seeing and hearing within the reach of the race, does something to amend the sorry universe of common sense, the more hideous universe of greed, and redeem his fellows from their old, slack servitude to a lower range of significances. It is in action, then, that these find their truest and safest point of insertion into the living, active world of Reality: in sharing and furthering its work of manifestation they know its secrets best. For them contemplation and action are not opposites, but two interdependent forms of a life that is one—a life that rushes out to a passionate communion with the true and beautiful, only that it may draw from this direct experience of Reality a new intensity wherewith to handle the world of things; and remake it, or at least some little bit of it, "nearer to the heart's desire."
Again, the great mystics tell us that the "vision of God in His own light"—the direct contact of the soul's substance with the Absolute—to which awful experience you drew as near as the quality of your spirit would permit in the third degree of contemplation, is the prelude, not to a further revelation of the eternal order given to you, but to an utter change, a vivid life springing up within you, which they sometimes call the "transforming union" or the "birth of the Son in the soul." By this they mean that the spark of spiritual stuff, that high special power or character of human nature, by which you first desired, then tended to, then achieved contact with Reality, is as it were fertilised by this profound communion with its origin; becomes strong and vigorous, invades and transmutes the whole personality, and makes of it, not a "dreamy mystic" but an active and impassioned servant of the Eternal Wisdom.
So that when these full-grown, fully vital mystics try to tell us about the life they have achieved, it is always an intensely active life that they describe. They say, not that they "dwell in restful fruition," though the deep and joyous knowledge of this, perhaps too the perpetual longing for an utter self-loss in it, is always possessed by them—but that they "go up and down the ladder of contemplation." They stretch up towards the Point, the unique Reality to which all the intricate and many-coloured lines of life flow, and in which they are merged; and rush out towards those various lives in a passion of active love and service. This double activity, this swinging between rest and work—this alone, they say, is truly the life of man; because this alone represents on human levels something of that inexhaustibly rich yet simple life, "ever active yet ever at rest," which they find in God. When he gets to this, then man has indeed actualised his union with Reality; because then he is a part of the perpetual creative act, the eternal generation of the Divine thought and love. Therefore contemplation, even at its highest, dearest, and most intimate, is not to be for you an end in itself. It shall only be truly yours when it impels you to action: when the double movement of Transcendent Love, drawing inwards to unity and fruition, and rushing out again to creative acts, is realised in you. You are to be a living, ardent tool with which the Supreme Artist works: one of the instruments of His self-manifestation, the perpetual process by which His Reality is brought into concrete expression.
Now the expression of vision, of reality, of beauty, at an artist's hands—the creation of new life in all forms—has two factors: the living moulding creative spirit, and the material in which it works. Between these two there is inevitably a difference of tension. The material is at best inert, and merely patient of the informing idea; at worst, directly recalcitrant to it. Hence, according to the balance of these two factors, the amount of resistance offered by stuff to tool, a greater or less energy must be expended, greater or less perfection of result will be achieved. You, accepting the wide deep universe of the mystic, and the responsibilities that go with it, have by this act taken sides once for all with creative spirit: with the higher tension, the unrelaxed effort, the passion for a better, intenser, and more significant life. The adoration to which you are vowed is not an affair of red hassocks and authorised hymn books; but a burning and consuming fire. You will find, then, that the world, going its own gait, busily occupied with its own system of correspondences— yielding to every gust of passion, intent on the satisfaction of greed, the struggle for comfort or for power—will oppose your new eagerness; perhaps with violence, but more probably with the exasperating calmness of a heavy animal which refuses to get up. If your new life is worth anything, it will flame to sharper power when it strikes against this dogged inertness of things: for you need resistances on which to act. "The road to a Yea lies through a Nay," and righteous warfare is the only way to a living and a lasting peace.
Further, you will observe more and more clearly, that the stuff of your external world, the method and machinery of the common life, is not merely passively but actively inconsistent with your sharp interior vision of truth. The heavy animal is diseased as well as indolent. All man's perverse ways of seeing his universe, all the perverse and hideous acts which have sprung from them— these have set up reactions, have produced deep disorders in the world of things. Man is free, and holds the keys of hell as well as the keys of heaven. Within the love-driven universe which you have learned to see as a whole, you will therefore find egotism, rebellion, meanness, brutality, squalor: the work of separated selves whose energies are set athwart the stream. But every aspect of life, however falsely imagined, can still be "saved," turned to the purposes of Reality: for "all-thing hath the being by the love of God." Its oppositions are no part of its realness; and therefore they can be overcome. Is there not here, then, abundance of practical work for you to do; work which is the direct outcome of your mystical experience? Are there not here, as the French proverb has it, plenty of cats for you to comb? And isn't it just here, in the new foothold it gives you, the new clear vision and certitude—in its noble, serious, and invulnerable faith— that mysticism is "useful"; even for the most scientific of social reformers, the most belligerent of politicians, the least sentimental of philanthropists?
To "bring Eternity into Time," the "invisible into concrete expression"; to "be to the Eternal Goodness what his own hand is to a man"—these are the plainly expressed desires of all the great mystics. One and all, they demand earnest and deliberate action, the insertion of the purified and ardent will into the world of things. The mystics are artists; and the stuff in which they work is most often human life. They want to heal the disharmony between the actual and the real: and since, in the white-hot radiance of that
faith, hope, and charity which burns in them, they discern such a reconciliation to be possible, they are able to work for it with a singleness of purpose and an invincible optimism denied to other men. This was the instinct which drove St. Francis of Assist to the practical experience of that poverty which he recognised as the highest wisdom; St. Catherine of Siena from contemplation to politics; Joan of Arc to the salvation of France; St. Teresa to the formation of an ideal religious family; Fox to the proclaiming of a world-religion in which all men should be guided by the Inner Light; Florence Nightingale to battle with officials, vermin, dirt, and disease in the soldiers' hospitals; Octavia Hill to make in London slums something a little nearer "the shadows of the angels' houses" than that which the practical landlord usually provides.
All these have felt sure that a great part in the drama of creation has been given to the free spirit of man: that bit by bit, through and by him, the scattered worlds of love and thought and action shall be realised again as one. It is for those who have found the thread on which those worlds are strung, to bring this knowledge out of the hiddenness; to use it, as the old alchemists declared that they could use their tincture, to transmute all baser; metals into gold.
So here is your vocation set out: a vocation so various in its opportunities, that you can hardly fail to find something to do. It is your business to actualise within the world of time and space— perhaps by great endeavours in the field of heroic action, perhaps only by small ones in field and market, tram and tube, office and drawing-room, in the perpetual give-and-take of the common life—that more real life, that holy creative energy, which this world manifests as a whole but indifferently. You shall work for mercy, order, beauty, significance: shall mend where you find things broken, make where you find the need. "Adoro te devote, latens Deitas," said St. Thomas in his great mystical hymn: and the practical side of that adoration consists in the bringing of the Real Presence from its hiddenness, and exhibiting it before the eyes of other men. Hitherto you have not been very active in this matter: yet it is the purpose for which you exist, and your contemplative consciousness, if you educate it, will soon make this fact clear to you. The teeming life of nature has yielded up to your loving attention many sacramental images of Reality: seen in the light of charity, it is far more sacred and significant than you supposed. What about your life? Is that a theophany too? "Each oak doth cry I AM," says Vaughan. Do you proclaim by your existence the grandeur, the beauty, the intensity, the living wonder of that Eternal Reality within which, at this moment, you stand? Do your hours of contemplation and of action harmonise?
If they did harmonise—if everybody's did—then, by these individual adjustments the complete group-consciousness of humanity would be changed, brought back into conformity with the Transcendent; and the spiritual world would be actualised within the temporal order at last. Then, that world of false imagination, senseless conflicts, and sham values, into which our children are now born, would be annihilated. The whole race, not merely a few of its noblest, most clearsighted spirits, would be "in union with God"; and men, transfused by His light and heat, direct and willing agents of His Pure Activity, would achieve that completeness of life which the mystics dare to call "deification." This is the substance of that redemption of the world, which all religions proclaim or demand: the consummation which is crudely imagined in the Apocalyptic dreams of the prophets and seers. It is the true incarnation of the Divine Wisdom: and you must learn to see with Paul the pains and disorders of creation— your own pains, efforts, and difficulties too—as incidents in the travail of that royal birth. Patriots have sometimes been asked to "think imperially." Mystics are asked to think celestially; and this, not when considering the things usually called spiritual, but when dealing with the concrete accidents, the evil and sadness, the cruelty, failure, and degeneration of life.
So, what is being offered to you is not merely a choice amongst new states of consciousness, new emotional experiences—though these are indeed involved in it—but, above all else, a larger and intenser life, a career, a total consecration to the interests of the Real. This life shall not be abstract and dreamy, made up, as some imagine, of negations. It shall be violently practical and affirmative; giving scope for a limitless activity of will, heart, and mind working within the rhythms of the Divine Idea. It shall cost much, making perpetual demands on your loyalty, trust, and self-sacrifice: proving now the need and the worth of that training in renunciation which was forced on you at the beginning of your interior life. It shall be both deep and wide, embracing in its span all those aspects of Reality which the gradual extension of your contemplative powers has disclosed to you: making "the inner and outer worlds to be indivisibly One." And because the emphasis is now for ever shifted from the accidents to the substance of life, it will matter little where and how this career is actualised—whether in convent or factory, study or battlefield, multitude or solitude, sickness or strength. These fluctuations of circumstance will no longer dominate you; since "it is Love that payeth for all."
Yet by all this it is not meant that the opening up of the universe, the vivid consciousness of a living Reality and your relation with it, which came to you in contemplation, will necessarily be a constant or a governable feature of your experience. Even under the most favourable circumstances, you shall and must move easily and frequently between that spiritual fruition and active work in the world of men. Often enough it will slip from you utterly; often your most diligent effort will fail to recapture it, and only its fragrance will remain. The more intense those contacts have been, the more terrible will be your hunger and desolation when they are thus withdrawn: for increase of susceptibility means more pain as well as more pleasure, as every artist knows. But you will find in all that happens to you, all that opposes and grieves you—even in those inevitable hours of darkness when the doors of true perception seem to close, and the cruel tangles of the world are all that you can discern—an inward sense of security which will never cease. All the waves that buffet you about, shaking sometimes the strongest faith and hope, are yet parts and aspects of one Ocean. Did they wreck you utterly, that Ocean would receive you; and there you would find, overwhelming and transfusing you, the unfathomable Substance of all life and joy. Whether you realise it in its personal or impersonal manifestation, the universe is now friendly to you; and as he is a suspicious and unworthy lover who asks every day for renewed demonstrations of love, so you do not demand from it perpetual reassurances. It is enough, that once it showed you its heart. A link of love now binds you to it for evermore: in spite of derelictions, in spite of darkness and suffering, your will is harmonised with the Will that informs the Whole.
We said, at the beginning of this discussion, that mysticism was the art of union with Reality: that it was, above all else, a Science of Love. Hence, the condition to which it looks forward and towards which the soul of the contemplative has been stretching out, is a condition of being, not of seeing. As the bodily senses have been produced under pressure of man's physical environment, and their true aim is not the enhancement of his pleasure or his knowledge, but a perfecting of his adjustment to those aspects of the natural world which concern him—so the use and meaning of the spiritual senses are strictly practical too. These, when developed by a suitable training, reveal to man a certain measure of Reality: not in order that he may gaze upon it, but in order that he may react to it, learn to live in, with, and for it; growing and stretching into more perfect harmony with the Eternal Order, until at last, like the blessed ones of Dante's vision, the clearness of his flame responds to the unspeakable radiance of the Enkindling Light.
Table of Contents
PREFACE
CHAPTER I. WHAT IS MYSTICISM?
CHAPTER II. THE WORLD OF REALITY
CHAPTER III. THE PREPARATION OF THE MYSTIC
CHAPTER IV. MEDITATION AND RECOLLECTION
CHAPTER V. SELF-ADJUSTMENT
CHAPTER VI. LOVE AND WILL
CHAPTER VII. THE
FIRST FORM OF CONTEMPLATION
CHAPTER VIII. THE SECOND FORM OF CONTEMPLATION
CHAPTER IX. THE THIRD FORM OF CONTEMPLATION
CHAPTER X. THE MYSTICAL LIFE
Practical Mysticism Page 10
