MYSTICISM (Complete Edition). Evelyn Underhill

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СКАЧАТЬ employs to secure their emergence. Indian mysticism founds its external system almost wholly on (a) Asceticism, the domination of the senses, and (b) the deliberate practice of self-hypnotization; either by fixing the eyes on a near object, or by the rhythmic repetition of the mantra or sacred word. By these complementary forms of discipline, the pull of the phenomenal world is diminished and the mind is placed at the disposal of the subconscious powers. Dancing, music, and other exaggerations of natural rhythm have been pressed into the same service by the Greek initiates of Dionysus, by the Gnostics, by innumerable other mystic cults. That these proceedings do effect a remarkable change in the human consciousness is proved by experience: though how and why they do it is as yet little understood. Such artificial and deliberate production of ecstasy is against the whole instinct of the Christian contemplatives; but here and there amongst them also we find instances in which ecstatic trance or lucidity, the liberation of the “transcendental sense,” was inadvertently produced by purely physical means. Thus Jacob Boehme, the “Teutonic theosopher,” having one day as he sat in his room “gazed fixedly upon a burnished pewter dish which reflected the sunshine with great brilliance,” fell into an inward ecstasy, and it seemed to him as if he could look into the principles and deepest foundations of things.82 The contemplation of running water had the same effect on St. Ignatius Loyola. Sitting on the bank of a river one day, and facing the stream, which was running deep, “the eyes of his mind were opened, not so as to see any kind of vision, but so as to understand and comprehend spiritual things . . . and this with such clearness that for him all these things were made new.”83 This method of attaining to mental lucidity by a narrowing and simplification of the conscious field, finds an apt parallel in the practice of Immanuel Kant, who “found that he could better engage in philosophical thought while gazing steadily at a neighbouring church steeple.”84

      It need hardly be said that rationalistic writers, ignoring the parallels offered by the artistic and philosophic temperaments, have seized eagerly upon the evidence afforded by such instances of apparent mono-ideism and self-hypnotization in the lives of the mystics, and by the physical disturbances which accompany the ecstatic trance, and sought by its application to attribute all the abnormal perceptions of contemplative genius to hysteria or other disease. They have not hesitated to call St. Paul an epileptic. St. Teresa the “patron saint of hysterics”; and have found room for most of their spiritual kindred in various departments of the pathological museum. They have been helped in this grateful task by the acknowledged fact that the great contemplatives, though almost always persons of robust intelligence and marked practical or intellectual ability — Plotinus, St. Bernard, the two Ss. Catherine, St. Teresa, St. John of the Cross, and the Sufi poets Jàmi and Jalalu ‘ddin are cases in point — have often suffered from bad physical health. More, their mystical activities have generally reacted upon their bodies in a definite and special way; producing in several cases a particular kind of illness and of physical disability, accompanied by pains and functional disturbances for which no organic cause could be discovered, unless that cause were the immense strain which exalted spirit puts upon a body which is adapted to a very different form of life.

      It is certain that the abnormal and highly sensitized type of mind which we call mystical does frequently, but not always, produce or accompany strange and inexplicable modifications of the physical organism with which it is linked. The supernatural is not here in question, except in so far as we are inclined to give that name to natural phenomena which we do not understand. Such instances of psycho-physical parallelism as the stigmatizations of the saints — and indeed of other suggestible subjects hardly to be ranked as saints — will occur to anyone.85 I here offer to the reader another less discussed and more extraordinary example of the modifying influence of the spirit on the supposed “laws” of bodily life.

      We know, as a historical fact, unusually well attested by contemporary evidence and quite outside the sphere of hagiographic romance, that both St. Catherine of Siena and her namesake St. Catherine of Genoa — active women as well as ecstatics, the first a philanthropist, reformer, and politician, the second an original theologian and for many years the highly efficient matron of a large hospital — lived, in the first case for years, in the second for constantly repeated periods of many weeks, without other food than the consecrated Host which they received at Holy Communion. They did this, not by way of difficult obedience to a pious vow, but because they could not live in any other way. Whilst fasting, they were well and active, capable of dealing with the innumerable responsibilities which filled their lives. But the attempt to eat even a few mouthfuls — and this attempt was constantly repeated, for, like all true saints, they detested eccentricity 86 — at once made them ill and had to be abandoned as useless.87

      In spite of the researches of Murisier,88 Janet,89 Ribot,90 and other psychologists, and their persevering attempts to find a pathological explanation which will fit all mystic facts, this and other marked physical peculiarities which accompany the mystical temperament belong as yet to the unsolved problems of humanity. They need to be removed both from the sphere of marvel and from that of disease — into which enthusiastic friends and foes force them by turn — to the sphere of pure psychology; and there studied dispassionately with the attention which we so willingly bestow on the less interesting eccentricities of degeneracy and vice. Their existence no more discredits the sanity of mysticism or the validity of its results than the unstable nervous condition usually noticed in artists — who share to some extent the mystic’s apprehension of the Real — discredits art. “In such cases as Kant and Beethoven,” says Von Hügel justly, “a classifier of humanity according to its psycho-physical phenomena alone would put these great discoverers and creators, without hesitation, amongst hopeless and useless hypochondriacs.”91

      In the case of the mystics the disease of hysteria, with its astounding variety of mental symptoms, its strange power of disintegrating, rearranging and enhancing the elements of consciousness, its tendencies to automatism and ecstasy, has been most often invoked to provide an explanation of the observed phenomena. This is as if one sought the source of the genius of Taglioni in the symptoms of St. Vitus’s dance. Both the art and the disease have to do with bodily movements. So too both mysticism and hysteria have to do with the domination of consciousness by one fixed and intense idea or intuition, which rules the life and is able to produce amazing physical and psychical results. In the hysteric patient this idea is often trivial or morbid92 but has become — thanks to the self’s unstable mental condition — an obsession. In the mystic the dominant idea is a great one: so great in fact, that when it is received in its completeness by the human consciousness, almost of necessity it ousts all else. It is nothing less than the idea or perception of the transcendent reality and presence of God. Hence the mono-ideism of the mystic is rational, whilst that of the hysteric patient is invariably irrational.

      On the whole then, whilst psycho-physical relations remain so little understood, it would seem more prudent, and certainly more scientific, to withhold our judgment on the meaning of the psychophysical phenomena which accompany the mystic life; instead of basing destructive criticism on facts which are avowedly mysterious and at least capable of more than one interpretation. To deduce the nature of a compound from the character of its byproducts is notoriously unsafe.

      Our bodies are animal things, made for animal activities. When a spirit of unusual ardour insists on using its nerve-cells for other activities, they kick against the pricks; and inflict, as the mystics themselves acknowledge, the penalty of “mystical ill-health.” “Believe me, children,” says Tauler, “one who would know much about these high matters would often have to keep his bed, for his bodily frame could not support it.”93 “I cause thee extreme pain of body,” says the voice of Love to Mechthild of Magdeburg. “If I gave myself to thee as often as thou wouldst have me, I should deprive myself of the sweet shelter I have of thee in this world, for a thousand bodies could not protect a loving soul from her desire. Therefore the higher the love the greater the pain.”94

      On the other hand the exalted personality of the mystic — his self-discipline, his heroic acceptance of labour and suffering, and his inflexible will — raises to a higher term that normal power of mind over body which all possess. Also the contemplative state — like the hypnotic СКАЧАТЬ