MYSTICISM (Complete Edition). Evelyn Underhill
Читать онлайн книгу.
“solids,” with concrete things. With these it is at home. Outside of them it becomes dazed, uncertain of itself; for it is no longer doing its natural work, which is to help life, not to know it. In the interests of experience, and in order to grasp perceptions, the intellect breaks up experience, which is in reality a continuous stream, an incessant process of change and response with no separate parts, into purely conventional “moments,” “periods,” or psychic “states.” It picks out from the flow of reality those bits which are significant for human life; which “interest” it, catch its attention. From these it makes up a mechanical world in which it dwells, and which seems quite real until it is subjected to criticism. It does, says Bergson, the work of a cinematograph: takes snapshots of something which is always moving, and by means of these successive static representations — none of which are real, because Life, the object photographed, never was at rest — it recreates a picture of life, of motion. This rather jerky representation of divine harmony, from which innumerable moments are left out, is useful for practical purposes: but it is not reality, because it is not alive.34
This “real world,” then, is the result of your selective activity, and the nature of your selection is largely outside your control. Your cinematograph machine goes at a certain pace, takes its snapshots at certain intervals. Anything which goes too quickly for these intervals, it either fails to catch, or merges with preceding and succeeding movements to form a picture with which it can deal. Thus we treat, for instance, the storm of vibrations which we convert into “sound” and “light.” Slacken or accelerate its clock-time, change its rhythmic activity, and at once you take a different series of snapshots, and have as a result a different picture of the world. Thanks to the time at which the normal human machine is set, it registers for us what we call, in our simple way, “the natural world.” A slight accession of humility or common sense might teach us that a better title would be “ our natural world.”
Let human consciousness change or transcend its rhythm, and any other aspect of any other world may be ours as a result. Hence the mystics’ claim that in their ecstasies they change the conditions of consciousness, and apprehend a deeper reality which is unrelated to human speech, cannot be dismissed as unreasonable. Do not then confuse that surface-consciousness which man has trained to be an organ of utility and nothing more — and which therefore can only deal adequately with the “given” world of sense — with that mysterious something in you, that ground of personality, inarticulate but inextinguishable, by which you are aware that a greater truth exists. This truth, whose neighbourhood you feel, and for which you long, is Life. You are in it all the while, “like a fish in the sea, like a bird in the air,” as St. Mechthild of Hackborn said many centuries ago.35
Give yourself, then, to this divine and infinite life, this mysterious Cosmic activity in which you are immersed, of which you are born. Trust it. Let it surge in on you. Cast off, as the mystics are always begging you to do, the fetters of the senses, the “remora of desire”; and making your interests identical with those of the All, rise to freedom, to that spontaneous, creative life which, inherent in every individual self, is our share of the life of the Universe. You are yourself vital — a free centre of energy — did you but know it. You can move to higher levels, to greater reality, truer self-fulfilment, if you will. Though you be, as Plato said, like an oyster in your shell, you can open that shell to the living waters without, draw from the “Immortal Vitality.” Thus only — by contact with the real — shall you know reality. Cot ad cot loquitur.
The Indian mystics declare substantially the same truth when they say that the illusion of finitude is only to be escaped by relapsing into the substantial and universal life, abolishing individuality. So too, by a deliberate self-abandonment to that which Plato calls the “saving madness” of ecstasy, did the initiates of Dionysus “draw near to God.” So their Christian cousins assert that “self-surrender” is the only way: that they must die to live, must lose to find: that knowing implies being: that the method and secret which they have always practiced consists merely in a meek and loving union — the synthesis of passion and self-sacrifice — with that divine and unseparated life, that larger consciousness in which the soul is grounded, and which they hold to be an aspect of the life of God. In their hours of contemplation, they deliberately empty themselves of the false images of the intellect, neglect the cinematograph of sense. Then only are they capable of transcending the merely intellectual levels of consciousness, and perceiving that Reality which “hath no image.”
“Pilgrimage to the place of the wise,” said Jalalu ‘ddin, “is to find escape from the flame of separation.” It is the mystics’ secret in a nutshell. “When I stand empty in God’s will and empty of God’s will and of all His works and of God Himself,” cries Eckhart with his usual violence of language, “then am I above all creatures and am neither God nor creature, but I am what I was and evermore shall be.”36 He attains, that is to say, by this escape from a narrow selfhood, not to identity with God — that were only conceivable upon a basis of pantheism — but to an identity with his own substantial life, and through it with the life of a real and living universe; in symbolic language, with “the thought of the Divine Mind” whereby union with that Mind in the essence or ground of the soul becomes possible. The first great message of Vitalistic philosophy is then seen to be — Cease to identify your intellect and your self: a primary lesson which none who purpose the study of mysticism may neglect. Become at least aware of, if you cannot “know,” the larger, truer self: that root and depth of spirit, as St. François de Sales calls it, from which intellect and feeling grow as fingers from the palm of the hand — that free creative self which constitutes your true life, as distinguished from the scrap of consciousness which is its servant.
How then, asks the small consciously-seeking personality of the normal man, am I to become aware of this, my larger self, and of the free, eternal, spiritual life which it lives?
Here philosophy, emerging from the water-tight compartment in which metaphysics have lived too long retired, calls in psychology; and tells us that in intuition, in a bold reliance on contact between the totality of the self and the external world — perhaps too in those strange states of lucidity which accompany great emotion and defy analysis — lies the normal man’s best chance of attaining, as it were, a swift and sidelong knowledge of this real. Smothered in daily life by the fretful activities of our surface-mind, reality emerges in our great moments; and, seeing ourselves in its radiance, we know, for good or evil, what we are. “We are not pure intellects . . . around our conceptional and logical thought there remains a vague, nebulous Somewhat, the substance at whose expense the luminous nucleus we call the intellect is formed.”37 In this aura, this diffused sensitiveness, we are asked to find man’s medium of communication with the Universal Life.
Such fragmentary, dim and unverifiable perceptions of the Real, however, such “excursions into the Absolute,” cannot be looked upon as a satisfaction of man’s hunger for Truth. He does not want to peep, but to live. Hence he cannot be satisfied with anything less than a total and permanent adjustment of his being to the greater life of reality. This alone can resolve the disharmonies between the self and the world, and give meaning and value to human life.38 The possibility of this adjustment — of union between man’s life and that “independent spiritual life” which is the stuff of reality — is the theme alike of mysticism and of Eucken’s spiritual vitalism or Activistic Philosophy.39 Reality, says Eucken, is an independent spiritual world, unconditioned by the apparent world of sense. To know it and to live in it is man’s true destiny. His point of contact with it is personality: the inward fount of his being: his heart, not his head. Man is real, and in the deepest sense alive, in virtue of this free personal life-principle within him; but he is bound and blinded by the ties set up between his surface-intelligence and the sense-world. The struggle for reality must be a struggle on man’s part to transcend the sense-world, escape its bondage. He must renounce it, and be “re-born” to a higher level of consciousness; shifting his centre of interest from the natural to the spiritual plane. According to the thoroughness with which he does this, will be the amount of real life he enjoys. The initial break with the “world,” the refusal to spend one’s life communing with one’s own cinematograph picture, is essential if the freedom of the infinite is to be attained. We are amphibious creatures: our life moves upon two