How should you know their true nature, since one knows only what one can comprehend? But the transport which one attains by the method of the Sufis is like an immediate perception, as if one touched the objects with one's hand."[249]

[249] A. Schmolders: Essai sur les ecoles philosophiques chez les Arabes, Paris, 1842, pp. 54-68, abridged.

This incommunicableness of the transport is the keynote of all mysticism. Mystical truth exists for the individual who has the transport, but for no one else. In this, as I have said, it resembles the knowledge given to us in sensations more than that given by conceptual thought. Thought, with its remoteness and abstractness, has often enough in the history of philosophy been contrasted unfavorably with sensation.

It is a commonplace of metaphysics that G.o.d's knowledge cannot be discursive but must be intuitive, that is, must be constructed more after the pattern of what in ourselves is called immediate feeling, than after that of proposition and judgment. But our immediate feelings have no content but what the five senses supply; and we have seen and shall see again that mystics may emphatically deny that the senses play any part in the very highest type of knowledge which their transports yield.

In the Christian church there have always been mystics. Although many of them have been viewed with suspicion, some have gained favor in the eyes of the authorities. The experiences of these have been treated as precedents, and a codified system of mystical theology has been based upon them, in which everything legitimate finds its place.[250] The basis of the system is "orison" or meditation, the methodical elevation of the soul towards G.o.d. Through the practice of orison the higher levels of mystical experience may be attained. It is odd that Protestantism, especially evangelical Protestantism, should seemingly have abandoned everything methodical in this line. Apart from what prayer may lead to, Protestant mystical experience appears to have been almost exclusively sporadic. It has been left to our mind- curers to reintroduce methodical meditation into our religious life.

[250] Gorres's Christliche Mystik gives a full account of the facts.

So does Ribet's Mystique Divine, 2 vols., Paris, 1890. A still more methodical modern work is the Mystica Theologia of Vallgornera, 2 vols., Turin, 1890.

The first thing to be aimed at in orison is the mind's detachment from outer sensations, for these interfere with its concentration upon ideal things. Such manuals as Saint Ignatius's Spiritual Exercises recommend the disciple to {398} expel sensation by a graduated series of efforts to imagine holy scenes. The acme of this kind of discipline would be a semi-hallucinatory mono-ideism--an imaginary figure of Christ, for example, coming fully to occupy the mind. Sensorial images of this sort, whether literal or symbolic, play an enormous part in mysticism.[251] But in certain cases imagery may fall away entirely, and in the very highest raptures it tends to do so. The state of consciousness becomes then insusceptible of any verbal description.

Mystical teachers are unanimous as to this. Saint John of the Cross, for instance, one of the best of them, thus describes the condition called the "union of love," which, he says, is reached by "dark contemplation." In this the Deity compenetrates the soul, but in such a hidden way that the soul--

"finds no terms, no means, no comparison whereby to render the sublimity of the wisdom and the delicacy of the spiritual feeling with which she is filled.... We receive this mystical knowledge of G.o.d clothed in none of the kinds of images, in none of the sensible representations, which our mind makes use of in other circ.u.mstances.

Accordingly in this knowledge, since the senses and the imagination are not employed, we get neither form nor impression, nor can we give any account or furnish any likeness, although the mysterious and sweet-tasting wisdom comes home so clearly to the inmost parts of our soul. Fancy a man seeing a certain kind of thing for the first time in his life. He can understand it, use and enjoy it, but he cannot apply a name to it, nor communicate any idea of it, even though all the while it be a mere thing of sense. How much greater will be his powerlessness when it goes beyond the senses! This is the peculiarity of the divine language. The more infused, intimate, spiritual, and supersensible it is, the more does it exceed the senses, both inner and outer, and impose silence upon them....

The soul then feels as if placed in a vast and profound solitude, to which no created thing has access, in an immense and boundless desert, desert the more delicious the more solitary it is. There, in this abyss of wisdom, the soul grows by what it drinks in from the well-springs of the comprehension of love, ... and recognizes, however sublime and learned may be the terms we employ, how utterly vile, insignificant, and improper they are, when we seek to discourse of divine things by their means."[252]

[251] M. ReCeJac, in a recent volume, makes them essential. Mysticism he defines as "the tendency to draw near to the Absolute morally AND BY THE AID OF SYMBOLS." See his Fondements de la Connaissance mystique, Paris, 1897, p. 66. But there are unquestionably mystical conditions in which sensible symbols play no part.

[252] Saint John of the Cross: The Dark Night of the Soul, book ii.

ch. xvii., in Vie et Oeuvres, 3me edition, Paris, 1893, iii. 428-432.

Chapter xi. of book ii. of Saint John's Ascent of Carmel is devoted to showing the harmfulness for the mystical life of the use of sensible imagery.

I cannot pretend to detail to you the sundry stages of the Christian mystical life.[253] Our time would not suffice, for one thing; and moreover, I confess that the subdivisions and names which we find in the Catholic books seem to me to represent nothing objectively distinct. So many men, so many minds: I imagine that these experiences can be as infinitely varied as are the idiosyncrasies of individuals.

[253] In particular I omit mention of visual and auditory hallucinations, verbal and graphic automatisms, and such marvels as "levitation," stigmatization, and the healing of disease. These phenomena, which mystics have often presented (or are believed to have presented), have no essential mystical significance, for they occur with no consciousness of illumination whatever, when they occur, as they often do, in persons of non-mystical mind. Consciousness of illumination is for us the essential mark of "mystical" states.

The cognitive aspects of them, their value in the way of revelation, is what we are directly concerned with, and it is easy to show by citation how strong an impression they leave of being revelations of new depths of truth. Saint Teresa is the expert of experts in describing such conditions, so I will turn immediately to what she says of one of the highest of them, the "orison of union."

"In the orison of union," says Saint Teresa, "the soul is fully awake as regards G.o.d, but wholly asleep as regards things of this world and in respect of herself. During the short time the union lasts, she is as it were deprived of every feeling, and even if she would, she could not think of any single thing. Thus she needs to employ no artifice in order to arrest the use of her understanding: it remains so stricken with inactivity that she neither knows what she loves, nor in what manner she loves, nor what she wills. In short, she is utterly dead to the things of the world and lives solely in G.o.d.... I do not even know whether in this state she has enough life left to breathe. It seems to me she has not; or at least that if she does breathe, she is unaware of it. Her intellect would fain understand something of what is going on within her, but it has so little force now that it can act in no way whatsoever. So a person who falls into a deep faint appears as if dead....

"Thus does G.o.d, when he raises a soul to union with himself, suspend the natural action of all her faculties. She neither sees, hears, nor understands, so long as she is united with G.o.d. But this time is always short, and it seems even shorter than it is. G.o.d establishes himself in the interior of this soul in such a way, that when she returns to herself, it is wholly impossible for her to doubt that she has been in G.o.d, and G.o.d in her. This truth remains so strongly impressed on her that, even though many years should pa.s.s without the condition returning, she can neither forget the favor she received, nor doubt of its reality. If you, nevertheless, ask how it is possible that the soul can see and understand that she has been in G.o.d, since during the union she has neither sight nor understanding, I reply that she does not see it then, but that she sees it clearly later, after she has returned to herself, not by any vision, but by a cert.i.tude which abides with her and which G.o.d alone can give her.

I knew a person who was ignorant of the truth that G.o.d's mode of being in everything must be either by presence, by power, or by essence, but who, after having received the grace of which I am speaking, believed this truth in the most unshakable manner. So much so that, having consulted a half-learned man who was as ignorant on this point as she had been before she was enlightened, when he replied that G.o.d is in us only by 'grace,' she disbelieved his reply, so sure she was of the true answer; and when she came to ask wiser doctors, they confirmed her in her belief, which much consoled her....

"But how, you will repeat, CAN one have such certainty in respect to what one does not see? This question, I am powerless to answer. These are secrets of G.o.d's omnipotence which it does not appertain to me to penetrate. All that I know is that I tell the truth; and I shall never believe that any soul who does not possess this certainty has ever been really united to G.o.d."[254]

[254] The Interior Castle, Fifth Abode, Ch. i., in Oeuvres, translated by BOUIX, iii. 421-424.

The kinds of truth communicable in mystical ways, whether these be sensible or supersensible, are various. Some of them relate to this world--visions of the future, the reading of hearts, the sudden understanding of texts, the knowledge of distant events, for example; but the most important revelations are theological or metaphysical.

"Saint Ignatius confessed one day to Father Laynez that a single hour of meditation at Manresa had taught him more truths about heavenly things than all the teachings of all the doctors put together could have taught him.... One day in orison, on the steps of the choir of the Dominican church, he saw in a distinct manner the plan of divine wisdom in the creation of the world. On another occasion, during a procession, his spirit was ravished in G.o.d, and it was given him to contemplate, in a form and images fitted to the weak understanding of a dweller on the earth, the deep mystery of the holy Trinity. This last vision flooded his heart with such sweetness, that the mere memory of it in after times made him shed abundant tears."[255]

[255] Bartoli-Michel: vie de Saint Ignace de Loyola, i. 34-36. Others have had illuminations about the created world, Jacob Boehme for instance. At the age of twenty-five he was "surrounded by the divine light, and replenished with the heavenly knowledge, insomuch as going abroad into the fields to a green, at Gorlitz, he there sat down and viewing the herbs and gra.s.s of the field, in his inward light he saw into their essences, use, and properties, which was discovered to him by their lineaments, figures, and signatures." Of a later period of experience he writes: "In one quarter of an hour I saw and knew more than if I had been many years together at an university. For I saw and knew the being of all things, the Byss and the Abyss, and the eternal generation of the holy Trinity, the descent and original of the world and of all creatures through the divine wisdom. I knew and saw in myself all the three worlds, the external and visible world being of a procreation or extern birth from both the internal and spiritual worlds; and I saw and knew the whole working essence, in the evil and in the good, and the mutual original and existence, and likewise how the fruitful bearing womb of eternity brought forth. So that I did not only greatly wonder at it, but did also exceedingly rejoice, albeit I could very hardly apprehend the same in my external man and set it down with the pen. For I had a thorough view of the universe as in a chaos, wherein all things are couched and wrapt up, but it was impossible for me to explicate the same." Jacob Behmen's Theosophic Philosophy, etc., by Edward Taylor, London, 1691, pp. 425, 427, abridged.

So George Fox: "I was come up to the state of Adam in which he was before he fell. The creation was opened to me; and it was showed me, how all things had their names given to them, according to their nature and virtue. I was at a stand in my mind, whether I should practice physic for the good of mankind, seeing the nature and virtues of the creatures were so opened to me by the Lord." Journal, Philadelphia, no date, p. 69. Contemporary "Clairvoyance" abounds in similar revelations. Andrew Jackson Davis's cosmogonies, for example, or certain experiences related in the delectable "Reminiscences and Memories of Henry Thomas b.u.t.terworth," Lebanon, Ohio, 1886.

Similarly with Saint Teresa. "One day, being in orison," she writes, "it was granted me to perceive in one instant how all things are seen and contained in G.o.d. I did not perceive them in their proper form, and nevertheless the view I had of them was of a sovereign clearness, and has remained vividly impressed upon my soul. It is one of the most signal of all the graces which the Lord has granted me.... The view was so subtile and delicate that the understanding cannot grasp it."[256]

[256] Vie, pp. 581, 582.

She goes on to tell how it was as if the Deity were an enormous and sovereignly limpid diamond, in which all our actions were contained in such a way that their full sinfulness appeared evident as never before.

On another day, she relates, while she was reciting the Athanasian Creed--

"Our Lord made me comprehend in what way it is that one G.o.d can be in three persons. He made me see it so clearly that I remained as extremely surprised as I was comforted, ... and now, when I think of the holy Trinity, or hear It spoken of, I understand how the three adorable Persons form only one G.o.d and I experience an unspeakable happiness."

On still another occasion, it was given to Saint Teresa to see and understand in what wise the Mother of G.o.d had been a.s.sumed into her place in Heaven.[257]

[257] Loc. cit., p. 574

The deliciousness of some of these states seems to be beyond anything known in ordinary consciousness. It evidently involves organic sensibilities, for it is spoken of as something too extreme to be borne, and as verging on bodily pain.[258] But it is too subtle and piercing a delight for ordinary words to denote. G.o.d's touches, the wounds of his spear, references to ebriety and to nuptial union have to figure in the phraseology by which it is shadowed forth. Intellect and senses both swoon away in these highest states of ecstasy. "If our understanding comprehends," says Saint Teresa, "it is in a mode which remains unknown to it, and it can understand nothing of what it comprehends. For my own part, I do not believe that it does comprehend, because, as I said, it does not understand itself to do so.

I confess that it is all a mystery in which I am lost."[259] In the condition called raptus or ravishment by theologians, breathing and circulation are so depressed that it is a question among the doctors whether the soul be or be not temporarily dissevered from the body.

One must read Saint Teresa's descriptions and the very exact distinctions which she makes, to persuade one's self that one is dealing, not with imaginary experiences, but with phenomena which, however rare, follow perfectly definite psychological types.

[258] Saint Teresa discriminates between pain in which the body has a part and pure spiritual pain (Interior Castle, 6th Abode, ch. xi.). As for the bodily part in these celestial joys, she speaks of it as "penetrating to the marrow of the bones, whilst earthly pleasures affect only the surface of the senses. I think," she adds, "that this is a just description, and I cannot make it better." Ibid., 5th Abode, ch. i.

[259] Vie, p. 198.

To the medical mind these ecstasies signify nothing but suggested and imitated hypnoid states, on an intellectual basis of superst.i.tion, and a corporeal one of degeneration and hysteria. Undoubtedly these pathological conditions have existed in many and possibly in all the cases, but that fact tells us nothing about the value for knowledge of the consciousness which they induce. To pa.s.s a spiritual judgment upon these states, we must not content ourselves with superficial medical talk, but inquire into their fruits for life.

Their fruits appear to have been various. Stupefaction, for one thing, seems not to have been altogether absent as a result. You may remember the helplessness in the kitchen and schoolroom of poor Margaret Mary Alacoque. Many other ecstatics would have perished but for the care taken of them by admiring followers. The "other-worldliness"

encouraged by the mystical consciousness makes this over-abstraction from practical life peculiarly liable to befall mystics in whom the character is naturally pa.s.sive and the intellect feeble; but in natively strong minds and characters we find quite opposite results.

The great Spanish mystics, who carried the habit of ecstasy as far as it has often been carried, appear for the most part to have shown indomitable spirit and energy, and all the more so for the trances in which they indulged.

Saint Ignatius was a mystic, but his mysticism made him a.s.suredly one of the most powerfully practical human engines that ever lived. Saint John of the Cross, writing of the intuitions and "touches" by which G.o.d reaches the substance of the soul, tells us that--

"They enrich it marvelously. A single one of them may be sufficient to abolish at a stroke certain imperfections of which the soul during its whole life had vainly tried to rid itself, and to leave it adorned with virtues and loaded with supernatural gifts. A single one of these intoxicating consolations may reward it for all the labors undergone in its life--even were they numberless. Invested with an invincible courage, filled with an impa.s.sioned desire to suffer for its G.o.d, the soul then is seized with a strange torment--that of not being allowed to suffer enough."[260]