And this threefold union with Reality, as your attention is focused now on one aspect, now on another, of its rich simplicity, will be actualised by you in many different ways: for you are not to suppose that an unchanging barren ecstasy is now to characterise your inner life. Though the sense of your own dwelling within the Eternal transfuses and illuminates it, the sense of your own necessary efforts, a perpetual renewal of contact with the Spiritual World, a perpetual self-donation, shall animate it too. When the greater love overwhelms the lesser, and your small self-consciousness is lost in the consciousness of the Whole, it will be felt as an intense stillness, a quiet fruition of Reality. Then, your very selfhood seems to cease, as it does in all your moments of great passion; and you are “satisfied and overflowing, and with Him beyond yourself eternally fulfilled.” Again, when your own necessary activity comes into the foreground, your small energetic love perpetually pressing to deeper and deeper realisation—“tasting through and through, and seeking through and through, the fathomless ground” of the Infinite and Eternal—it seems rather a perpetually renewed encounter than a final achievement. Since you are a child of Time as well as of Eternity, such effort and satisfaction, active and passive love are both needed by you, if your whole life is to be brought into union with the inconceivably rich yet simple One in Whom these apparent opposites are harmonised. Therefore seeking and finding, work and rest, conflict and peace, feeding on God and self-immersion in God, spiritual marriage and spiritual death—these contradictory images are all wanted, if we are to represent the changing moods of the living, growing human spirit; the diverse aspects under which it realises the simple fact of its intercourse with the Divine.
Each new stage achieved in the mystical development of the spirit has meant, not the leaving behind of the previous stages, but an adding on to them: an ever greater extension of experience, and enrichment of personality. So that the total result of this change, this steady growth of your transcendental self, is not an impoverishment of the sense-life in the supposed interests of the super-sensual, but the addition to it of another life—a huge widening and deepening of the field over which your attention can play. Sometimes the mature contemplative consciousness narrows to an intense point of feeling, in which it seems indeed “alone with the Alone”: sometimes it spreads to a vast apprehension of the Universal Life, or perceives the common things of sense aflame with God. It moves easily and with no sense of incongruity from hours of close personal communion with its Friend and Lover to self-loss in the “deep yet dazzling darkness” of the Divine Abyss: or, re-entering that living world of change which the first form of contemplation disclosed to it, passes beyond those discrete manifestations of Reality to realise the Whole which dwells in and inspires every part. Thus ascending to the mysterious fruition of that Reality which is beyond image, and descending again to the loving contemplation and service of all struggling growing things, it now finds and adores everywhere—in the sky and the nest, the soul and the void—one Energetic Love which “is measureless, since it is all that exists,” and of which the patient up-climb of the individual soul, the passionate outpouring of the Divine Mind, form the completing opposites.
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The Mystical Life
And here the practical man, who has been strangely silent during the last stages of our discourse, shakes himself like a terrier which has achieved dry land again after a bath; and asks once more, with a certain explosive violence, his dear old question, “What is the use of all this?”
“You have introduced me,” he says further, “to some curious states of consciousness, interesting enough in their way; and to a lot of peculiar emotions, many of which are no doubt most valuable to poets and so on. But it is all so remote from daily life. How is it going to fit in with ordinary existence? How, above all, is it all going to help me?”
Well, put upon its lowest plane, this new way of attending to life—this deepening and widening of outlook—may at least be as helpful to you as many things to which you have unhesitatingly consecrated much time and diligence in the past: your long journeys to new countries, for instance, or long hours spent in acquiring new “facts,” relabelling old experiences, gaining skill in new arts and games. These, it is true, were quite worth the effort expended on them: for they gave you, in exchange for your labour and attention, a fresh view of certain fragmentary things, a new point of contact with the rich world of possibilities, a tiny enlargement of your universe in one direction or another. Your love and patient study of nature, art, science, politics, business—even of sport—repaid you thus. But I have offered you, in exchange for a meek and industrious attention to another aspect of the world, hitherto somewhat neglected by you, an enlargement which shall include and transcend all these; and be conditioned only by the perfection of your generosity, courage, and surrender.
Nor are you to suppose that this enlargement will be limited to certain new spiritual
