MYSTICISM (Complete Edition). Evelyn Underhill

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      Chapter 2

       Mysticism and Vitalism

       Table of Contents

      We glanced, at the beginning of this inquiry, at the universes which result from the various forms of credulity practised by the materialist, the idealist, and the sceptic. We saw the mystic denying by word and act the validity of the foundations on which those universes are built: substituting his living experience for their conceptual schemes. But there is another way of seeing reality or, more correctly, one aspect of reality. This scheme of things possesses the merit of accepting and harmonizing many different forms of experience; even those supreme experiences and intuitions peculiar to the mystics. The first distinct contribution of the twentieth century to man’s quest of the Real, it entered the philosophic arena from several different directions; penetrating and modifying current conceptions not only of philosophy but of religion, science, art and practical life. It was applied by Driesch22 and other biologists in the sphere of organic life. Bergson,23 starting from psychology, developed its intellectual and metaphysical implications; whilst Rudolph Eucken24 constructed from, or beside it, a philosophy of the Spirit, of man’s relations to the Real.

      In all these we find the same principle; the principle of a free spontaneous and creative life as the essence of Reality. Not law but aliveness, incalculable and indomitable, is their subject-matter: not human logic, but actual living experience is their criterion of truth. Vitalists, whether the sphere of their explorations be biology, psychology or ethics, see the whole Cosmos, the physical and spiritual worlds, as instinct with initiative and spontaneity: as above all things free. For them, nature, though conditioned by the matter with which she works, is stronger than her chains. Pushing out from within, ever seeking expression, she buds and breaks forth into original creation.25 The iron “laws” of the determinists are merely her observed habits, not her fetters: and man, seeing nature in the terms of “cause and effect,” has been the dupe of his own limitations and prejudices.

      Bergson, Nietzsche, Eucken, differing in their opinion as to life’s meaning, are alike in this vision: in the stress which they lay on the supreme importance and value of life — a great Cosmic life transcending and including our own. This is materialism inside out: for here what we call the universe is presented as an expression of life, not life as an expression or by-product of the universe. The strange passionate philosophy of Nietzsche is really built upon an intense belief in this supernal nature and value of Life, Action and Strength: and spoilt by the one-sided individualism which prevented him from holding a just balance between the great and significant life of the Ego and the greater and more significant life of the All.

      Obviously, the merit of vitalistic philosophy lies in its ability to satisfy so many different thinkers, starting from such diverse points in our common experience. On the phenomenal side it can accept and transfigure the statements of physical science. In its metaphysical aspect it leaves place for those ontological speculations which seem to take their rise in psychology. It is friendly to those who demand an important place for moral and spiritual activity in the universe. Finally — though here we must be content with deduction rather than declaration — it leaves in the hands of the mystics that power of attaining to Absolute Reality which they have always claimed: shows them as the true possessors of freedom, the torch-bearers of the race.

      Did it acknowledge its ancestors with that reverence which is their due, Vitalism would identify itself with the mystic philosopher, Heracleitus; who, in the fifth century B.C., introduced its central idea to the European world26: for his “Logos” or Energizing Fire is but another symbol for that free and living Spirit of Becoming, that indwelling creative power, which Vitalism acknowledges as the very soul or immanent reality of things. It is in essence both a Hellenic and a Christian system of thought. In its view of the proper function of the intellect it has some unexpected affinities with Aristotle, and after him with St. Thomas Aquinas; regarding it as a departmental affair, not the organ of ultimate knowledge. Its theory of knowledge is close to that of the mystics: or would be, if those gazers on reality had interested themselves in any psychological theory of their own experiences.

      A philosophy which can harmonize such diverse elements as these, and make its influence felt in so many fields of thought, may be useful in our present attempt towards an understanding of mysticism: for it illustrates certain aspects of perceived reality which other systems ignore. It has the further recommendation of involving not a mere diagram of metaphysical possibilities, but a genuine theory of knowledge. Its scope includes psychology as well as philosophy: the consideration, not only of the nature of Reality but also of the self’s power of knowing it — the machinery of contact between the mind and the flux of things. Thus it has an inclusive quality lacking in the tidy ring-fenced systems of other schools of thought. It has no edges, and if it be true to itself should have no negations. It is a vision, not a map.

      The primary difference between Vitalism and the classic philosophic schools is this. Its focal point is not Being but Becoming.27 Translated into Platonic language, not the changeless One, the Absolute, transcending all succession, but rather His energizing Thought — the Son, the Creative Logos — is the supreme reality which it proposes as accessible to human consciousness.

      “All things,” said Heracleitus, “are in a state of flux.” “Everything happens through strife.” “Reality is a condition of unrest.”28 Such is also the opinion of Bergson and Alexander; who, agreeing in this with the conclusions of physical science, look upon the Real as dynamic rather than static, as becoming rather than being perfect, and invite us to see in Time — the precession or flux of things — the very stuff of reality —

      “From the fixed lull of Heaven she saw

       Time like a pulse shake fierce

       Through all the worlds” — 29

      said Rossetti of the Blessed Damozel. So Bergson, while ignoring if he does not deny the existence of the “fixed lull,” the still Eternity, the point of rest, finds everywhere the pulse of Time, the vast unending storm of life and love. Reality, says Bergson, is pure creative Life; a definition which excludes those ideas of perfection and finality involved in the idealist’s concept of Pure Being as the Absolute and Unchanging One.30 This life, as he sees it, is fed from within rather than upheld from without. It evolves by means of its own inherent and spontaneous creative power. The biologist’s Nature “so careful of the type”; the theologian’s Creator transcending His universe, СКАЧАТЬ