MYSTICISM (Complete Edition). Evelyn Underhill

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СКАЧАТЬ of the soul’s affection which brings it first to the Bridge, “for the feet carry the body as affection carries the soul.”152

      The jewels of mystical literature glow with this intimate and impassioned love of the Absolute; which transcends the dogmatic language in which it is clothed and becomes applicable to mystics of every race and creed. There is little difference in this between the extremes of Eastern and Western thought: between A Kempis the Christian and Jalalu ‘d Din the Moslem saint.

      “How great a thing is Love, great above all other goods: for alone it makes all that is heavy light, and bears evenly all that is uneven. . . .

      “Love would be aloft, nor will it be kept back by any lower thing. Love would be free, and estranged from all worldly affection, that its inward sight be not hindered: that it may not be entangled by any temporal comfort, nor succumb to any tribulation.

      “Nought is sweeter than love, nought stronger, nought higher, nought wider: there is no more joyous, fuller, better thing in heaven or earth. For love is born of God, and cannot rest save in God, above all created things.

      “The lover flies, runs, and, rejoices: he is free, and cannot be restrained. He gives all for all, and has all in all; for he rests in One Supreme above all, from whom all good flows and proceeds.

      “He looks not at the gift, but above all goods turns himself to the giver.

      “. . . He who loves knows the cry of this voice. For this burning affection of the soul is a loud cry in the ears of God when it saith ‘My God, My Love, Thou art all mine, and I am all Thine.’”153

      So much for the Christian. Now for the Persian mystic.

      “While the thought of the Beloved fills our hearts

       All our work is to do Him service and spend life for Him.

       Wherever He kindles His destructive torch

       Myriads of lovers’ souls are burnt therewith.

       The lovers who dwell within the sanctuary

       Are moths burnt with the torch of the Beloved’s face.

       O heart, hasten thither! for God will shine upon you,

       And seem to you a sweet garden instead of a terror.

       He will infuse into your soul a new soul,

       So as to fill you, like a goblet, with wine.

       Take up your abode in His Soul!

       Take up your abode in heaven, oh bright full moon!

       Like the heavenly Scribe, He will open your heart’s book

       That he may reveal mysteries unto you.”154

      Well might Hilton say that “Perfect love maketh God and the soul to be as if they both together were but one thing,”155 and Tauler that “the well of life is love, and he who dwelleth not in love is dead.”156

      These, nevertheless, are objective and didactic utterances; though their substance may be — probably is — personal, their form is not. But if we want to see what it really means to be “in love with the Absolute,” — how intensely actual to the mystic is the Object of his passion, how far removed from the spheres of pious duty or philosophic speculation, how concrete, positive and dominant such a passion may be — we must study the literature of autobiography, not that of poetry or exhortation. I choose for this purpose, rather than the well-known self-analyses of St. Augustine, St. Teresa or Suso, which are accessible to every one, the more private confessions of that remarkable mystic Dame Gertrude More, contained in her “Spiritual Exercises.”

      This nun, great-great-granddaughter of Sir Thomas More, and favourite pupil of the celebrated Benedictine contemplative, the Ven. Augustine Baker, exhibits the romantic and personal side of mysticism more perfectly than even St. Teresa, whose works were composed for her daughters’ edification. She was an eager student of St. Augustine, “my deere deere Saint,” as she calls him more than once. He had evidently influenced her language; but her passion is her own.

      Remember that Gertrude More’s confessions represent the most secret conversations of her soul with God. They were not meant for publication; but, written for the most part on blank leaves in her breviary, were discovered and published after her death. “She called them,” says the title-page with touching simplicity, “ Amor ordinem nescit: an Ideot’s Devotions. Her only spiritual father and directour, Father Baker, styled them Confessiones Amantis, A Lover’s Confessions. Amans Deum anima sub Deo despicit universa. A soul that loveth God despiseth all things that be inferiour unto God.”157

      The spirit of her little book is summed up in two epigrams: epigrams of which her contemporary, Crashaw, might have been proud. “To give all for love is a most sweet bargain.”158 “O let me love, or not live!”159 Love indeed was her life: and she writes of it with a rapture which recalls at one moment the exuberant poetry of Jacopene da Todi, at another the love songs of the Elizabethan poets.

      “Never was there or can there be imagined such a Love, as is between an humble soul and thee. Who can express what passeth between such a soul and thee? Verily neither man nor Angell is able to do it sufficiently. . . . In thy prayse I am only happy, in which, my Joy, I will exult with all that love thee. For what can be a comfort while I live separated from thee, but only to remember that my God, who is more myne than I am my owne, is absolutely and infinitely happy? . . . Out of this true love between a soul and thee, there ariseth such a knowledge in the soul that it loatheth all that is an impediment to her further proceeding in the Love of thee. O Love, Love, even by naming thee, my soul loseth itself in thee. . . . Nothing can Satiate a reasonable soul but only thou: and having of thee, who art indeed all, nothing could be said to be wanting to her. . . . Blessed are the cleans of hart for they shall see God. O sight to be wished, desired, and longed for; because once to have seen thee is to have learnt all things. Nothing can bring us to this sight but love. But what love must it be? not a sensible love only, a childish love, a love which seeketh itself more than the beloved. No, no, but it must be an ardent love, a pure love, a courageous love, a love of charity, an humble love, and a constant love, not worn out with labours, not daunted with any difficulties. . . . For that soul that hath set her whole love and desire on thee, can never find any true satisfaction, but only in thee.”160

      Who will not see that we have here no literary exercise, but the fruits of an experience of peculiar intensity? It answers exactly to one of the best modern definitions of mysticism as “in essence, the concentration of all the forces of the soul upon a supernatural Object, conceived and loved as a living Person.“161 “Love and desire,” says the same critic, “are the fundamental necessities; and where they are absent man, even though he be a visionary, cannot be called a mystic.”162 Such a definition, of course, is not complete. It is valuable however, because it emphasizes the fact that all true mysticism is rooted in personality; and is therefore fundamentally a science of the heart.

      Attraction, desire, and union as the fulfilment of desire; this is the way Life works, in the highest as in the lowest things. The mystic’s outlook, indeed, is the lover’s outlook. It has the same element of wildness, the same quality of selfless and quixotic devotion, the same combination of rapture and humility. This parallel is more than a pretty fancy: for mystic and lover, upon different planes, are alike responding to the call of the Spirit of Life. The language of human passion is tepid and insignificant beside the language in which the mystics try to tell the splendours of their love. They force upon the unprejudiced reader the conviction that they are dealing with an ardour far more burning for an Object far more СКАЧАТЬ