Practical Mysticism

part. The spiritual life is not a special career, involving abstraction from the world of things. It is a part of every man’s life; and until he has realised it he is not a complete human being, has not entered into possession of all his powers. It is therefore the function of a practical mysticism to increase, not diminish, the total efficiency, the wisdom and steadfastness, of those who try to practise it. It will help them to enter, more completely than ever before, into the life of the group to which they belong. It will teach them to see the world in a truer proportion, discerning eternal beauty beyond and beneath apparent ruthlessness. It will educate them in a charity free from all taint of sentimentalism; it will confer on them an unconquerable hope; and assure them that still, even in the hour of greatest desolation, “There lives the dearest freshness deep down things.” As a contribution, then, to these purposes, this little book is now published. It is addressed neither to the learned nor to the devout, who are already in possession of a wide literature dealing from many points of view with the experiences and philosophy of the mystics. Such readers are warned that they will find here nothing but the restatement of elementary and familiar propositions, and invitations to a discipline immemorially old. Far from presuming to instruct those to whom firsthand information is both accessible and palatable, I write only for the larger class which, repelled by the formidable appearance of more elaborate works on the subject, would yet like to know what is meant by mysticism, and what it has to offer to the average man: how it helps to solve his problems, how it harmonises with the duties and ideals of his active life. For this reason, I presuppose in my readers no knowledge whatever of the subject, either upon the philosophic, religious, or historical side. Nor, since I wish my appeal to be general, do I urge the special claim of any one theological system, any one metaphysical school. I have merely attempted to put the view of the universe and man’s place in it which is common to all mystics in plain and untechnical language: and to suggest the practical conditions under which ordinary persons may participate in their experience. Therefore the abnormal states of consciousness which sometimes appear in connection with mystical genius are not discussed: my business being confined to the description of a faculty which all men possess in a greater or less degree.

The reality and importance of this faculty are considered in the first three chapters. In the fourth and fifth is described the preliminary training of attention necessary for its use; in the sixth, the general self-discipline and attitude toward life which it involves. The seventh, eighth, and ninth chapters treat in an elementary way of the three great forms of contemplation; and in the tenth, the practical value of the life in which they have been actualised is examined. Those kind enough to attempt the perusal of the book are begged to read the first sections with some attention before passing to the latter part.

E. U.

September 12, 1914.

“If the doors of perception were cleansed, everything would appear to man as it is, infinite. For man has closed himself up, till he sees all things through the narrow chinks of his cavern.”

—⁠William Blake

Practical Mysticism

A Little Book for Normal People

I

What Is Mysticism?

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?” 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 incomprehensible 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 learn that mysticism is a philosophy, an illusion, a kind 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 discover 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 Whitman 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 exasperation⁠—“What is mysticism?”

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 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 union with Reality. The mystic is a person who has attained that union in greater or less degree; or who aims at and believes in such attainment.

It is not expected that the inquirer will find great comfort in this sentence