YALE UNIVERSITY
LIBRARY

Gift of
W.H. Owens

THE MYSTIC WAY

BY THE SAME AUTHOR

THE GREY WORLD
THE LOST WORD
THE COLUMN OF DUST
THE MIRACLES OF OUR LADY
SAINT MARY
IMMANENCE: A Book of Verses
MYSTICISM : A Study in the Nature
and Development of Man's
Spiritual Consciousness

THE MYSTIC WAY
A PSYCHOLOGICAL STUDY
IN CHRISTIAN ORIGINS

BY
EVELYN UNDERHILL
AUTHOR OF "MYSTICISM," ETC.

" Sister, I hear the thunder of new wings "

J. M. DENT & SONS, LTD.
LONDON AND TORONTO. 1913
NEW YORK: E. P. DUTTON & CO.

All rights reserved

TO
DOMINICA with love

PREFACE
It is the object of this book to trace out that type of
life, that peculiar quality of consciousness, which is called
"mystical," from its earliest appearance within Christi
anity; to estimate, so far as is possible, the true character
and origin of the Christian mystic, and define the qualities
which differentiate him from those other mystics who have
been evolved along other lines of spiritual development,
Oriental, Neoplatonic, or Mahomedan. It is now
acknowledged by many psychologists — amongst whom
Leuba and Delacroix are of special importance, since their
conclusions are entirely free from theological bias — that
the Christian mystic does possess such differentiating
characters; and represents, so far as the psychical nature
of man is concerned, a genuine species apart. Leuba,
indeed, does not hesitate to call him " one of the most
amazing and profound variations of which the human
race has yet been witness." This being so, his origin
and real significance have surely a special importance for
those interested in the spiritual evolution of humanity.
We are still too often told that Christian mysticism is
no integral part of Christianity : sometimes, even, that
it represents an opposition to the primitive Christian
ideal. Sometimes we are asked to believe that it origin
ated from Neoplatonic influence; that Pagan blood runs
in its veins, and that its genealogy goes back to Plotinus.
Far from this being the case, all the doctrines and all the
experiences characteristic of genuine Christian mysticism
can be found in the New Testament; and I believe that
its emergence as a definite type of spiritual life coincides
with the emergence of Christianity itself, in the person
of its Founder.

viii PREFACE
The examination of Christian origins from the psycho
logical point of view suggests that Christianity began as a
mystical movement of the purest kind; that its Founder
and those who succeeded Him possessed the characteristic
ally mystical consciousness, and passed through the normal
stages of mystical growth. Hence its nature is best
understood by comparison with those lesser mystical
movements in which life has again and again asserted her
unconquerable instinct for transcendence; and the heroic
personalities through whom the Christian vision of reality
was first expressed, are most likely to yield up the secret
of their "more abundant life" when studied by the help
of those psychological principles which have been deduced
from the general investigation of the mystical type.
The great Christians of the primitive time, the great
mystics in whom their spirit has lived on, exhibit, one
and all, an organic growth, pass through a series of
profound psychic changes and readjustments, by which
they move from the condition of that which we like to
call the " normal man " to that state of spiritual maturity,
of an actually heightened correspondence with Reality,
an actually enhanced power of dealing with circumstances,
which they sometimes call the " Unitive Life." This
sequence of psychological states is the " Mystic Way,"
which gives its title to my book. Its existence is not a
pious opinion, but a fact, which is attested by countless
mystics of every period and creed, and is now- acknow
ledged by most students of religious psychology; yet its
primary importance for the understanding of our earliest
Christian documents has been generally overlooked.
Using, then, this standard diagram of man's spiritual
growth as a clue, I have tried to approach these documents
— so far as is possible — without dogmatic presupposi
tions : to examine the available material from a strictly
psychological standpoint. I know that by acting thus in
such a connection I invite the charge of irreverence, which

PREFACE ix
awaits all students of religious origins who venture to
use the known facts of experience as a help in their
investigations. Fortunately, those who adopt this
dangerous course can claim the support of a Doctor of
the Church, as well as the unsanctified approval of common
sense. " Interrogate thyself, O man," said St. Augustine,
"and make of thyself a step to the things that be above
thee " — surely a direct invitation to approach theological
problems along psychological lines.
Nor in the last result is any other method of approach
likely to prove fruitful for us. All those intuitions and
revelations of a spiritual world, of an independent
spiritual life, which have been achieved by humanity,
have passed through some human consciousness on their
way to concrete expression. Through that " strait gate "
alone has news of the Eternal entered time. Therefore
the laws which govern this consciousness, the machinery
by which it lays hold on life, must influence the form
in which the message has reached us. The river adapts
itself to the banks between which it flows. This is a
law — a fact of observation — which applies as much to the
greatest as to the least of the prophets, saints, and seers;
and it is by an appeal to this law that I justify my
fragmentary attempt towards " the interpretation of life
by life."
Though the method here employed has been as far as
possible empirical, and the ultimate appeal is always to
particular facts rather than to universal principles, some
philosophic thread on which the argument might be
strung, some diagram of life against which the observed
phenomena might be exhibited, was found to be a neces
sity. Such a philosophic diagram is sketched in the first
chapter; which discusses mysticism in relation to human
life, and seeks to distinguish the two main forms under
which it has appeared in the history of the race. For this
philosophy I make no claims. To many I know that it

x PREFACE
will be unacceptable. It is but a symbolic picture of the
Universe, useful because it helps us to find a place for
the kind of life called " mystic " within the framework of
that great and universal life which we call Reality.
For my psychology, however, I make a higher claim;
for the principles upon which this is based originate, not
in the guessing games of the professors, but in the
experience of the saints. In this department the state
ments that are made — though sometimes expressed in the
picturesque dialect of the laboratory — can yet be sub
stantiated from the first-hand declarations of those great
lovers of the Absolute, the specialists of the spiritual life.
The historic limits within which I have conducted my
investigation into the character of this "life" extend,
roughly speaking, from the time of Christ to the end of
the fourth century; though — since the mode of demonstra
tion adopted is of necessity largely comparative — persons
and events outside these boundaries have been freely used
for illustrative purposes. The three main sections of the
book discuss, first, the mystical and psychological aspect
of the life and teachings of Christ, as described in the
Synoptic gospels, then that of St. Paul, then the
mysticism of the Fourth Evangelist : the three outstand
ing personalities of the New Testament. By the three
groups of documents through which these personalities
are revealed to us the principles of Christian mysticism
were fixed, its psychological imperatives demonstrated.
The lives of later mystics merely repeat, and seldom in
perfection, the pattern curve which is there laid down.
The succeeding section, which deals with three of the
special forms taken by the mystical impulse in the early
Church, and with a great but neglected mystic through
whom that impulse passed, is but a slight sketch of a great
subject, to which I hope to return. It is placed here
in the hope that it may help the inexperienced student to
discern some of the links — not always obvious — which

PREFACE xi
connect the superb mysticism of primitive Christianity
with its better known developments in the mediaeval
world. I end with a study of the liturgy of the Mass :
the characteristic art-form in which the mystical con
sciousness of Christendom has expressed itself.
Biblical quotations have been made, where possible,
from the Authorized Version : the1 Revision being used
only where it gives additional clearness. In many cases,
however, neither version seemed to bring home to the
modern reader the exact meaning or living quality of the
original; and here I have used Weymouth's excellent
"New Testament in Modern Speech." References to
some of the larger works of Eucken, Harnack, Deissmann,
and Julicher, are to the English translations, the latest
edition of the German not being accessible to me.
Such as it is, this book necessarily owes much to the
help, advice, and criticisms of others, more competent
than I in the great subjects of which it ventures to treat :
friends, fellow students, reviewers, and correspondents.
Not all of these will allow a public expression of my
gratitude : I can but offer them, collectively, my heartiest
thanks for many and invaluable services. But amongst
those to whom I am specially indebted for skilled and
generous help in various departments, I should like to
name here Mr. W. Scott Palmer, Miss Ethel Barker,
Miss Margaret Robinson, Mr. H. Stuart Moore, F.S.A.,
and Mr. David Inward; and take this opportunity of
expressing to them my great gratitude for their kindness.
A considerable part of the chapter entitled " St. Paul
and the Mystic Way" has already appeared in The
Contemporary Review. It is now reprinted by kind
permission of the Editor.
F E. U.
Candlemas, ipij.

CONTENTS

CHAP. _ PAGE
Preface  vii
I Mysticism and Human Life
I The Instinct for Transcendence ..... 3
II The Quest of a Thoroughfare  '14
III The Finding of the Thoroughfare .... 3c
IV The Mystic Way  47
V The Christian Mystic  rg
II Mysticism and Christology
I The Synoptic Record  7,
II The Baptism and Temptation  g?
III The Illuminated Life  g6
IV The Way of Sorrow  124
V The Deified Life  I43
III St. Paul and the Mystic Way
I The Growth of the New Man ... . 157
II The Laws of the New Life  193
iV The Johannine Mystic
I A Gospel of Experience . . . . . .213
II The Logos-life in Voice and Vision . . . 221
III The Mystic Way in the Fourth Gospel . . . 241
V The Mystic Life in the Early Church
I The Age of Enthusiasm . . .... 261
II Alexandria and the Art of Contemplation . . . 278
III The Monastic Ideal . . .... 303
IV A Mystic of the Desert  315

xiv CONTENTS
CHAP. PAGE
VI The Witness of the Liturgy
I The Outer Mystery  333
II The Inner Mystery  35'

List of Authorities cited  373
Table of New Testament Quotations . . . .383
Index . .  387

CHAPTER I
MYSTICISM AND HUMAN LIFE
"... Made of chance and all a labouring strife,
We go charged with a strong flame ;
For as a language Love hath seized on life
His burning heart to story.
Yea, Love, we are thine, the liturgy of thee,
Thy thought's golden and glad name,
The mortal conscience of immortal glee,
Love's zeal in Love's own glory."
(Lascelles Abercrombie,
Emblems of Love).
" Change is the nursery
Of music, joy, life, and eternity." (John Donne.)

THE INSTINCT FOR TRANSCENDENCE
For nineteen hundred years there has been present in
the world a definite variation of human life, the true
significance of which man, as a whole, has been slow to
understand. With anxious intelligence he has classified
and divided those kinds of life which he calls animal and
vegetable, according to many systems ; all useful, all
artificial, none final or exact. But when it comes to the
indexing of his own race, the discernment of its veritable
characteristics, he seems unable to find any better basis of
classification than racial groupings governed by measure
ments of the skull and coloration of the skin.
It will hardly be contended that life exhibits to us
anything of her meaning or her inwardness in such varia
tions as these; mere symptoms and results as they are of
the lower aspects of her everlasting struggle for expression, •
of spirit's efforts to penetrate matter and combine with it,
to get and keep a foothold upon the physical plane. Life
seen as a whole — at least as manifested on our particular
speck of stellar dust — appears to be one great stream of
Becoming, the mutual thrust and effort, the perpetual
interpenetration of the two forms under which Reality
is known to us : the inelastic, tangible somewhat called
matter, the free, creative, impalpable somewhat called
spirit. This struggle is one huge indivisible act — " from
bottom to top of the organised world one great continuous
B 2

4 THE MYSTIC WAY
effort " 1 — from the emergence of the amoeba to the final
flowering of human consciousness; and it is to genuinely
new combinations and reactions of the two powers
involved in it that we must look, if we would discern
the " meaning," the central reality of that amazing mystery
which we so easily accept as "life."
Throughout the whole course of this struggle we observe
on the side of spirit — or, if you like it better, on the
psychic side of life — an unmistakable instinct for tran
scendence: "an internal push, which has carried life by
more and more complex forms to higher and higher
destinies." 2 The greater the vitality, the higher the
type, the more obvious becomes the fact that it is in via.
Life appears unwilling merely to make itself at home in
the material universe ; determined rather to use that
material universe in its persistent and creative effort
towards the discovery or acquirement of something else,
of " a new kind of reality over against all mere nature." 3
All its proceedings seem to support the strange declaration
of the Fourth Evangelist : " it is not yet made manifest
what we shall be." 4 It seems called to some victory
beyond the sphere that we call physical; feels within itself
cravings and intuitions which that physical environment
cannot satisfy, a capacity for freedom which its own highest
physical manifestations are unable to express. £Thus it is
that " the strongest power within the world constitutes
in reality the conviction of an over-world?'' 5J
In our moments of clear sight, those moods of artistic
innocence which are freed from the decomposing action
of thought, we are well aware of this. We know then that
the wistful eyes of Life are set towards a vision that is
also a Home — a Home from which news can reach us
now and again. Thus looking out from ourselves to our
1 Bergson, L' Evolution creatrice, p. 138. 2 Ibid., p. 1 11.
3 Eucken, The Truth of Religion, p. 87. * 1 John iii. 2 (R.V.).
5 Eucken, op. cit., p. 4.

MYSTICISM AND HUMAN LIFE 5
Universe, we seem to catch a glimpse of something behind
that great pictorial cosmos of " suns and systems of suns,"
that more immediate world of struggle, growth, decay,
which intellect has disentangled from the Abyss. We
feel, interpenetrating and supporting us, the action of a
surging, creative Spirit, which transcends all its material
manifestations : something which the least dogmatic may
be willing to describe as "the living presence of an
eternal and spiritual Energy." * An Immanent Thought
in ceaseless development is then discerned by us as the
Reality manifested in all existence : an artistic inspiration
which, like the little inspiration of men, moulds matter
and yet is conditioned by it. Piercing its way to the sur
face of things, engaged, as it seems to us, in a struggle for
expression, it yet transcends that which it inhabits. It is
a Becoming, yet a Being, a Growth, yet a Consummation :
the very substance of Eternity supporting and making
actual the process of Time. In such hours of lucidity we
see, in fact, the faint outline of the great paradox of Deity;
as it has been perceived by the mystics of every age.
" For Thou," said Augustine, speaking for all of them,
" art nothing else than supreme Being, supreme Life. For
Thou art the highest and changest not, nor does To-day
run out its hours in Thee ; and yet in Thee its hours run
out, for in Thee is every moment of time." 2
So far as our small knowledge reaches, man seems to
be Life's best effort towards the exhibition of that in
dwelling Spirit's meaning and power. In him her imper
fection and her restlessness — the groaning and travailing
of creation — are all too clearly expressed : yet in spite, or
because, of this, the Immanent Thought has found in
human consciousness its least faulty thoroughfare.
" Man, swinging-wicket set
Between
The unseen and the seen" —
1 Eucken, The Truth of Religion, p. 4. 2 Aug., Conf., Bk. I. cap. 6.

6 THE MYSTIC WAY
appears to be the gate through which the elan vital must
pass towards the fulfilment of its highest destinies; for
in him the creative spark attains consciousness of those
destinies. Here it no longer sleeps or dreams, but knows.
Hence he is able to link spirit immanent with spirit tran
scendent. Whilst all Life's other creations have tended to
adapt themselves more or less perfectly to the physical,
man tends to adapt himself to something else. A divided
aim is expressed in him : he hovers uncertainly between
two worlds. He is "in this world like a balance," says
Boehme.1 The " holy spark of the divine nature within
him," says Law, " has a natural, strong, and almost
infinite tendency or reaching after that eternal Light and
Spirit of God from whence it came forth. It came forth
from God, it came out of God, it partaketh of the divine
nature, and therefore it is always in a state of tendency
and return to God." 2 Here, in fact, Life's instinct for
transcendence breaks through at last : " Man is the
meeting-point of various stages of Reality." 3
If this be so, the spiritual evolution of humanity, the
unfolding of its tendency towards the Transcendental
Order, becomes as much a part of biology as the evolu
tion of its stomach or its sense. In vain for theology to
set this apart as alone the work of "grace." The action
of "grace," the spirit of love leading life to its highest
expression, is continuous from the first travail of creation
even until now.
As the appearance, then, of man the tool-making animal
marks a true stage in the history of life, so the appearance
of man the consciously spiritual animal must mark a
genuine advance in the race, and must rank as its most
significant achievement. It is not to be labelled " super
natural," and ring-fenced, examined, admired, or criticised,
1 The Threefold Life of Man, cap. 5, § 30.
2 William Law, The Spirit of Prayer.
3 Eucken, Der Sinn und Wert des Lebens, p. 121.

MYSTICISM AND HUMAN LIFE 7
apart from the general aspects of that flux in which man
finds himself immersed; as we ring-fence and consider the
little patches labelled philosophy, mathematics, or physical
science, forgetting the fertile and measureless jungle
whence we have subtracted these conceptual worlds. Such
a process deprives it of its deepest meaning, and our
selves of all hope of understanding its relation to the
whole. The spiritual adventures of man, in so far as they
possess significance and reality, are incidents, one and all,
in the great epic of spirit; and can only be understood
by those who will take account of the whole drift of that
incomplete poem, as it pours without ceasing from the
Mind of God. The path on which he travels " towards
the Father's heart " is the path on which all creation is
set : he gathers up and expresses the effort and longing
of the Whole; and his attainment will be the attainment
of all Life. " In such a province as this," says Eucken,
" the individual's own nature is not isolated, but is in
separably interwoven with the whole of the All, and turns
to this source for its own life-content. Thus there is no
depth in the individual portions if they do not exist in
the Whole, if they are not able here to unfold them
selves. In each separate point a struggle for the Whole
takes place; and this struggle brings the Whole into
activity." x
Moreover, the meaning and intention of the Poem, the
beauty of its rhythmic life, far exceeds the achievement
and the beauty of any one episode — even the greatest.
In each of these we find it expressing itself with the help
of matter, and suffering of necessity the retarding and
coarsening influence of a medium which it can and must
use, but cannot wholly subdue. That which Bergson has
said of the effort and thrust of physical life appears in
history as yet more profoundly true of the life of spirit.
1 Eucken, The Truth of Religion, p. 159.

8 THE MYSTIC WAY
"Often enough, this effort turns on itself; sometimes
paralysed by contrary forces, sometimes distracted from
that which it should do by that which it does, captured,
as it were, by the very form which it is engaged in
assuming, hypnotised by it as by a mirror. Even in its
most perfect works, when it seems to have triumphed
both over external and innate resistance, it is at the mercy
of the material form which it has been forced to assume.
Each of us may experience this in himself. Our freedom,
in the very movements in which it asserts itself, creates
budding habits which will stifle it, if it does not renew
itself by a constant effort. Automatism dogs it. The
most vital thought may freeze itself in the formula which
expresses it. The word turns against the idea. The letter
kills the spirit.
"The profound cause of these disharmonies lies in an
incurable difference of rhythm. Life as a whole is move
ment itself : the particular manifestations of life accept
this movement unwillingly, and constantly lag behind. It
ever goes forward : they tend to mark time. . . . Like
eddies of dust raised by the passing wind, living things
turn back upon themselves, borne up by the great current
of Life." x
We ask ourselves, What seems to be the aim of this
" great current of life," this wind of God blowing where
it lists, in these its freest, least material manifestations?
We have seen that it has a tendency to transcendence:
that, hampered yet served by matter, dogged by auto
matism, it seeks a spiritual sphere. Yet what sphere?
To what state of reality would it adjust itself? What
are the "free acts" which it struggles to perform?
" Where lies the land to which the ship would go ? "
To address such a question to our intellects is to invite
failure in the reply; for the careful mosaic of neatly-fitted
conceptions which those intellects will offer us in return
1 Bergson, V Evolution creatrice, pp. 138, 139.

MYSTICISM AND HUMAN LIFE 9
will have none of the peculiar qualities of life : it will
be but a " practical simplification of reality " x made by
that well-trained sorting-machine in the interests of our
daily needs. Only by direct contact with life in its
wholeness can we hope to discern its drift, to feel the
pulsations of its mighty rhythm; and this we can never
contrive save by the help of those who by loyal service
and ever-renewed effort have vanquished the crystallising
tendencies of thought and attained an immediate if
imperfect communion with Reality — " that race of divine
men who through a more excellent power and with
piercing eyes acutely perceive the supernal light " 2 — the
artists, the poets, the prophets, the seers ; the happy owners
of unspoilt perceptions; the possessors of that " intuition "
which alone is able to touch upon absolute things.
Thanks to their disinterested attitude towards life, the
fresh note of adoration which is struck in them by the
impact of Beauty or of Truth, these do not wear the
mental blinkers which keep the attention of the average
man focussed on one narrow, useful path. Hence they
are capable — as the average man is not — of acts of pure
perception, of an enormous dilatation of consciousness,
in which they appear to enter into immediate communion
with some aspect of Reality.
The greater, then, man's mental detachment from the
mere struggle to live, which forces him to select, label and
dwell upon the useful aspects of things, the more chance
there is that we may obtain from him some account of
the meaning of that struggle, and the aim of the Spirit
of Life. " Were this detachment complete," says
Bergson; "did the soul no longer cleave to action
by any of its perceptions, it would be the soul of an artist
such as the world has never yet seen. It would excel
alike in every art at the same time; or rather, it would
1 Bergson, Le Rire, p. 155. 2 Plotinus, Ennead, V. 11.

10 THE MYSTIC WAY
fuse them all into one. It would perceive all things in
their native purity." l
In one rare class of men, and that alone, it seems
as though this detachment were indeed complete. We
have in those great mystics for whom " will and vision
have been one " the perfect development of the artist
type. These have carried the passionate art of contempla
tion to that consummation in which the mentis dilatatio
of psychology slips the leash of matter to become the
mentis alienatio of the soul; and have expressed the result
of their intuitions in the actual stuff of life. Hence there
is justice in their claim to "perceive all things in their
[native purity"; or, as they declare in lovelier language,
I "all creatures in God and God in all creatures." 2
* According to the universal testimony of such mystics,
the drift of life, the effort of that Creative Seed within
the world, is to establish itself .in Eternity : in Boehme's
words, to " hide itself within the Heart of God " : 3 to
attain, in pure mystic language, " union with the
Absolute." This is its " increasing purpose," to this
it "is in via. All the degrees of its development — all the
inflorescences of beauty, skill and strength — are mile
stones, by-paths, short cuts, false starts on this one way.
It tends to the actualisation of a spiritual existence already
intuitively known : to find its way to a Patria, "jkhi
tan turn cernandam sed et inhabitandam," * which the very
constitution of its being makes a promised land.
" Movement itself," this spirit Kfe of man has tried,
as we might expect, many paths towards that union
with the Real, that transcendence which it seeks. All
through the history of humanity we find it experimenting
here and there, sending out exploring tentacles into the
1 Bergson, Le Rire, p. 158.
2 Meister Eckhart, in Wackernagel, Altdeutsches Lesebuch, p. 891.
3 Aurora, Eng. trans. (1784 edition), p. 237.
4 Aug., Conf., Bk. VII. cap. 20.

MYSTICISM AND HUMAN LIFE 11
unseen. But life has only one way of attaining any stage
or state : she must grow to it. Hence the history of the
spirit is for us the history of a growth. Here we see, in
fact, creatiyeevolutiqn at work; engaged in the production
of species as sharply marked off from normal humanity
as "normal" humanity supposes itself to be marked
off from the higher apes. The elan, vital here takes a new
direction, producing profound modifications which,
though they are for the most part psychical rather than
physical, yet also entail a turning of the physical machinery
of thought and perception to fresh uses — a cutting of
fresh paths of discharge, a modification of the normal
human balance of intuition and intelligence.
The soul; says a great psychologist, is no more absolute
and unchangeable than the body. " It, too, is a mobilised
and moving equilibrium. Much once central is now
lapsed, submerged, instinctive, or even reflex, and much
once latent and budding is now potent and in the focus
of consciousness for our multiplex, compounded and
recompounded personality." 1 We know that this soul,
this total psychic life of man, is something"TTfuch"^reateF
than the little patch of consciousness which most of us
idly identify with " ourselves." It is like a sword — the
" sword of the spirit " — only the point of which pene
trates matter, sets up relations with it, and cuts the path
through which the whole of life shall move. But behind
that point of conscious mental activity is the whole weight
and thrust of the unseen blade : that blade which is
weapon and warrior in one. Long ages of evolution have
tempered the point to the work demanded of it by daily
life. In its ceaseless onward push it cuts in one direction
only : through that concrete " world of things " in which
man finds himself, and with which he is forced to deal.
The brain, through which it acts, with which, as it were,
its living point is shod, closes it in, limits and defines
1 Stanley Hall, Adolescence, Vol. II. p. 58.

12 THE MYSTIC WAY
its operation : is on one hand a tool, on the other a screen.
Had our development taken another path than that which
we know and so easily accept, then much now latent might
have budded, much now patent might have lapsed, and the
matter of the brain, amenable to the creative touch of life,
would have become the medium by which we orientated
ourselves to another world, perceived and expressed another
order of reality, now — and perhaps for ever — unknown.
In the mystics we seem to have a fortunate variation
of the race, in which just this thing has come about.
Under the spur of their vivid faculty of intuition they
" gather up all their being and thrust it forward "—the
whole personality, not its sharp, intellectual tip alone—
on a new, free path. Hence it is that they live and move
in worlds to us unrealised; see other aspects of the many-
levelled, many-coloured world of Reality. Living with
an intensity which is beyond the scope of " normal " men,
deeper and deeper layers of existence are revealed to them.
As a result, we may say of them that which Eucken has
said of the founders of the great historical religions —
" Nothing gives the presence of an over-world within
the human circle more convincing energy than the
unswerving constancy with which such personalities are
rooted in the Divine; than the manner in which they are
completely filled by the thought of this one relation; and
than the simplicity and nearness which the great mystery
has acquired for them. Hearts have never been won and
minds have never been swayed without the presence of
a regal imagination which understands how to win visible
forms from an unseen world and to penetrate through all
the multiplicity of things into a kingdom of fuller life.
Nothing so elevated above the ordinary everyday exist
ence is to be found as this, and nothing has governed
in so compelling a manner the hearts of men as such a
secure growth and such a presence of a new world." 1
1 The Truth of Religion, p. 8.

MYSTICISM AND HUMAN LIFE 13
Thus it is that when Angela of Foligno says, " I had
comprehension of the whole world, both here and beyond
the sea, and the Abyss and all things else; and therein I
beheld naught save the divine power in a manner which
is verily indescribable, so that through greatness of
marvelling the soul cried with a loud voice, saying, ' This
whole world is full of God ' " x — when we read this, an
intuition deep within us replies that it can here recognise
the accent of truth. Again, when St. Augustine makes
the confession — so irrational from the point of view of
common sense — "Thou hast made us for Thyself, and
our hearts shall have no rest apart from Thee," 2 that
same remorseless echo sounds within the soul. Though
we may live at levels far removed from those at which
such immediacy of perception becomes possible for our
consciousness, yet we understand the language of those
who cry to us from the heights. The germ of their
transcendent being is latent in us, for " whatsoever God
is in His Nature, the spirit of man is in itself." 3 There
are no breaks in the World of Becoming; Life, though
it be instinct with spontaneity, though it cut new paths
for its branching stream in fresh, unimaginable directions,
behave in a thousand incalculable ways, ever remains one.
As the past history of the whole is present in each r
streamlet, so in each streamlet a capacity for the ocean
lurks. "I am the living water," says Life: "Let those
who thirst for knowledge come to me and drink."
1 B. Angelae de Fulginio, Visionum et Instructionum Liber, cap. 22.
2 Aug., Conf., Bk. I. cap. 1.
3 Boehme, The Threefold Life of Man, cap. 5, § 90.

II
THE QUEST OF A THOROUGHFARE
" The essence of a tendency," says Bergson, in one
of his sudden and suggestive images, "is to develop like
a sheaf, creating by the very fact of its growth divergent
directions amongst which its impulse is shared." l
The spiritual tendency in man — or perhaps it were
better to say the spiritual tendency* which appears to be
inherent in the very being of all life — has been no excep
tion to this rule. Spreading sheaf-like, it has emerged
in what seems at first sight to be a myriad diverse forms.
In its origin a vague sense of direction, a dim unformu
lated desire for something other than the "given"
world of sense, and in its later growths a conscious,
anxious seeking, its history forms, of course, the greater
part of the history of religion, philosophy and magic.
Confused though it be with elements of fear, and of
self-interest, degraded into servitude to the physical will-
to-live, yet all veritable expressions of this tendency, this
passion for the Absolute and the Eternal, have as their
foundation something which we may rightly call mystical.
We find them or their traces wherever man has emerged
from that state of exclusive attention to the struggle for
life which limits his consciousness to the physical sphere.
Then at once the attention which had been screwed down
to the concrete business of existence dilates, and sets off
in one of a million directions upon some adventure of
the soul. 1 VEvolution crSatrice, p. 108.
14

MYSTICISM AND HUMAN LIFE 15
There are certain characteristics which seem common'
to all such adventures. Their point of departure is the
same: the desire of spirit for the spiritual, the soul's
hunger for its home. Their object is the same: the
attainment of that home, the achievement of Reality,
union with God. Their very definitions of that God
have much in common; and behind superficial differences
disclose the effort of an exalted intuition to describe one
indescribable Fact. He is, says the ancient Hindu, " One
Eternal Thinker, thinking non-eternal thoughts ; who,
though One, fulfils the desires of many. The wise who
perceive Him within their self, to them belongs eternal
peace." And again, " They who see but One in all the
changing manifoldness of this universe, unto them
belongs eternal truth*: unto none else, unto none else." 1
" Having hearkened not unto me but unto the Logos,"
says the Greek, "it is wise to confess that all things are
One." 2 " One God and Father of all, who is above all
and through all and in you all," says the Christian.3
"For, as it is said, God is not external to any one,"
says the Alexandrian Neoplatonist in words which seem
an echo of St. Paul, " but He is present with all things,
though they are ignorant that He is so." 4 So the Sufi
poet —
" I have put duality away, I have seen that the two worlds are one;
One I seek, One I know, One I see, One I call.
He is the first, He is the last, He is the outward, He is the inward." 5
So, too, the great Indian mystic of our own day, who
seems to have caught and synthetised the vision and
ardour of Eastern and Western faiths —
" Life of my life, I shall ever try to keep my body pure, knowing that
thy living touch is upon all my limbs . . .
1 Katha Upanishad. 2 Heracleitus : Fragments.
3 Ephesians iv. 6. 4 Plotinus, Ennead, VI. 9.
5 Jelalu' d' Din, Divan (Nicholson's trans.), p. 127.

16 THE MYSTIC WAY
Thou art the sky and thou art the nest as well ...
Hidden in the heart of things thou art nourishing seeds into sprouts,
buds into blossoms, and ripening flowers into fruitfulness.
Yet, when we pass from the definition of Divine Reality
to discussion of the road on which man's spirit shall travel
thereto, we find that in spite of identity of aim — in spite,
too, of certain remarkable similarities in method —
divergence of direction soon begins to show itself.
As physical life, notwithstanding its countless
varieties, the countless paths along which it has cut its
way, yet shows one great line of cleavage, so that each
of those infinite varieties has the character of one or
other of two divergent forms — is, as we say, "animal"
or " vegetable " — so, in the last resort, we find that the
many paths along which spirit has tried to force an
entrance into Reality can be classed, according to their
tendencies, in two__greajL_families. We must, however,
say of them, as~Bergson has said of animal and vegetable
life, that "Every effort to provide a rigorous definition
of these two kingdoms has always failed. There is not
one single property of vegetable life which has not been
found, to a certain degree, in certain animals; not one
single characteristic trait of the animal which has not
been observed in certain species or at certain epochs of
the vegetable world." None the less, in each case these
tendencies do represent " divergent directions of an
activity that split up as it grew. The difference between
them is not a difference of intensity, nor more generally
of degree, but of nature." ..." Here the world of
plants with its fixity and insensibility ; there the animals
with their mobility and consciousness."2
As the plant world has sacrificed one great power
inherent in living things — mobility — in order that it may
attain to a more intense development in other directions,
1 Rabindra Nath Tagore, Gitanjali, 4, 67, 81.
2 L'Evolution creatrice, pp. 115, 146, 123.

MYSTICISM AND HUMAN LIFE 17
so one great branch of the spreading sheaf of spirit tends
to forego one aspect of life's heritage, in order that it
may participate more completely in that other aspect
which alone it accepts as real. We have said that the
paradox of Deity, in so far as it is apprehended by human
intuition and love, appears to us as a vast, all-encompass
ing, all-penetrating Reality, which is both transcendent
and immanent, static and dynamic, changeless yet
changeful, ineffable yet personal, " Eternal Rest and
Eternal Work" in respect of the soul and of the per
ceived universe; in essence the still and unconditioned
One, in action the unresting and conditioned flux.
" Supreme Being and Supreme Life," said Augustine.
From this dual manifestation of God, which demands
for its full apprehension a dual movement on the part
of man, one line of spiritual life selects the utterly tran-
iscendent aspect — pure Being — as the only Reality, the
jobjective towards which it is destined to return. From
rthe rich possibilities of human nature it again selects one
^aspect — its Being — as real. For it, the true Self is as
^unconditioned as the Absolute; it does not struggle for
expression, it has no qualities, it merely Is. Hence the
soul only attains to reality when all will and all character
|have been eliminated.1 As the normal man's conscious
ness is held down, by his attention to life, to the narrow
pntemplation of the concrete, this mystic's spiritual con
sciousness is held down to the contemplation of an
unconditioned reality. Refusing all else, it pours itself
|)ut in a single state, of which the intensity is progressively
^nhanced by concentration, by the cutting off of all
:on tacts with the " unreal " world of things.
This proceeding constitutes that Via Negativa which is1
fpo well known in the annals of mysticism : the attempt-
'p attain Being by the total rejection of Becoming, to
1 erfect Contemplation by the refusal of Action. Those
1 Royce, The World and the Individual, Vol. I. p. 167.

18 THE MYSTIC WAY
who choose this road to transcendence go up alone to meet
God on the mountain ; but they do not bring back any
itidings of joy for the race. The tendency which they
Represent is, of course, found in its most characteristic
form in Hindu mysticism of the philosophic type ; though
pure — i. e.'ndnXnTrstian — Neoplatonism, and the exag
gerated forms of Quietism which have troubled the
mystical history of Europe, belong in essence to the same
great division of spiritual life.
As the fungi were called by Bergson the " abortive
children of the vegetable world," * so the extreme types
produced along this line of development might be called
the abortive^-childcen of the spiritual world. Their
differeriTvarieties are " so many blind alleys " down which
Life has run on her instinctive quest of transcendence,
only to find an impasse where she looked for a thorough
fare. If we wish to demonstrate this, we need but look
once more at Life in its wholeness — not merely natural,
human, or intellectual life, but the whole mighty and
indivisible stream of which these things are manifesta
tions, the totality of the Flux — and then ask : What
relation does that kind of life which is the ultimate object
of pure Indian, or even of Neoplatonic mysticism, bear
to this totality? Does it exhibit the character of life;
does it carry up its highest powers to new conquests?
Does it grow, create? Can it be called "movement
itself " ? Does it tend towards the production of free
acts, towards ever-deepening correspondence with rich
and varied levels of reality?
Consider first the way in which our mental life proceeds.
We live upon the physical plane, are kept in touch
with the outer world, by means of that faculty in us^
not always consciously exercised — which we call our
" attention to life." Attention makes the bridge between
ourselves and that " somewhat " not ourselves, which W
1 V Evolution criatrice, p. 117.

MYSTICISM AND HUMAN LIFE 19
know as the world of things. A rich, thick Universe,
charged like a Bank Holiday crowd with infinite and
unguessed possibilities of sight, sound and smell, waits
at our door; and waits for the most part in vain. Atten
tion keeps the turnstile, rejects the many and admits the
few. The direction toward which the turnstile is set
conditions the aspect of the world which we are to know;
the pace at which it works ensures that a certain number
of sense-impressions shall be received by us, deliver their
message, and set up responsive movements on our part.
The give-and-take of incoming feeling or sense-impres
sion, and outgoing action or response — though feeling,
pure perception, has passed through the cerebral sorting-
house, and offers us only a selection of all that there is
to feel — this, broadly speaking, seems to be the process
of our normal mental life, in so far as it consists in the
maintenance of a correspondence with the physical world.1
So, too, with the life of spirit. Though lived upon
higher levels, it is not further removed from action : only
the form of its action, the nature of its correspondences,
is changed with that' change of rhythm which makes us
free of a wider universe. Still it is Life that is at work
iin us; and Life, though here she seems to break forth
into something strangely new, exercising to the full her
jinherent freedom and spontaneity, remains at bottom true
to her own methods. Her object here is the transcending
pf the merely physical, the obtaining of a foothold in
Eternity; and Attention, Perception, Response must still
ae the means by which she moves towards that end.
* The spiritual life of man, then, if it be a real life lived,
jinust involve not only a deliberate attentiveness to this
inspect of Reality — not only the reception of messages
j'rom the supernal sphere — but also the execution of
.(Movements in response. It shall be the soul at home
'$i the spiritual world, swimming in the "Sea Pacific"
1 Compare Bergson, Matiere et mimoire (Eng. trans.), p. 178.
c 2

20 THE MYSTIC WAY
of the Godhead,1 moving in unison with its tides; not
the trained and clarified consciousness contemplating a
vision of " That which Is " 2 by means of some " interior
organ" able to "receive the absolute truth of the tran
scendental world, a spiritual faculty which cognises
spiritual objects." 3 Plainly such a transcendence involves
a total growth and change of direction, which shall make
possible of accomplishment the new responsive move
ments of the soul. The spirit is " touched of God," spurred
to a new quality of attention. It receives a message from
the Transcendent, and moves, is changed, in response.
This receiving of something given on the part of the
Spiritual, and the giving of ourselves back — this divine
osmosis of spirit without and spirit within — is made
possible by the soul's impassioned attentiveness, or Love;
the primary condition of our spiritual life. The vision
of Reality, says Plotinus, is the work of one who is
anxious to perceive it; who is possessed by an "amatory
passion" which "causes the lover to rest in the object
of his love." 4 Such love, says St. Augustine, is the
" weight of the soul," 5 the spiritual gravitation which
draws all things to their place in God. It " is God," says
the author of The Mirror of Simple Souls: demonstrates,
that is to say — since we can only " behold that which
we are " 6 — the interior presence of a Divine Reality; and
man's spirit only attains reality and freedom "by con
dition of Love."7 Pure love, then, which is tendency
raised to its highest power and reinforced by .passiaaate
will, an ardent, deliberate attentiveness to a Reality
1 St. Catherine of Siena, Dialogo, cap. 89.
2 Aug., Conf., Bk. VII. cap. 17.
3 Eckartshausen, The Cloud upon the Sanctuary, Letter I.
4 Plotinus, Ennead, VI. 9.
0 Aug., Conf., Bk. XIII. cap. 9.
6 Ruysbroeck, De Contemplatione (Hello, p. 145).
' " I am God, says Love ; for Love is God and God is Love. And this
soul is God by condition of Love " (Tbe Mirror of Simple Souls).

MYSTICISM AND HUMAN LIFE 21
without— " hidden Bread of spirit, mighty Husband of
mind " J— -on the part of the scrap of self-creative Reality
within; this is the only driving_p_ower_of jhe soul on its
path towards the SprnfuaTLfi^lt is the maiFspring of
all its responsive acts, its growth and its fecundity. This
is the fact which lies at the root of all activistic mysticism.
" 'Twere better that the spirit which wears not true love as a garment
Had not been : its being is but shame.
Be thou drunken in love, for love is all that exists.2
Thus the Sufi mystic; and his Christian brother answers,
in a saying of which few can hope to plumb the deeps,
"He that loveth not, knoweth not God; for God is
love." 3
We shall expect, then, that life going forward to new
levels will go forward in a spirit of love; nor can a con
summation in which such love is transcended have any
other meaning than annihilation for human conscious
ness. " In love," says Aquinas, " the whole spiritual life
of man consists." 4 In the East, however, the contem
plative and world-renouncing quest of the Absolute, the
movement from Becoming to Being, which developed
under the influence of Hindu philosophy, has been from
the first divorced from the warmly vital and more truly
mystic, outgoing and fruitful, world-renewing attitude of
Love. The two movements of the complete spiritual
life have here been dissociated from one another; with a
resulting loss of wholeness and balance in each.
The search for transcendence, as we see it in orthodox
Hinduism and Buddhism, represents in its general ten
dency, not a movement of expansion, not the generous
industry of insatiable love ; but a movement of withdrawal,
1 Aug., Conf., Bk. I. cap. 13.
2 Jelalu' d' Din, Divan (Nicholson's trans.), p. 51.
, 3 1 John iv. 8.
4 On Perfection, Opusculum XVIII. cap. I.

22 THE MYSTIC WAY
the cultivation of an exquisite and aristocratic despair.
Inspired by the intellect rather than by the heart, the whole
mystical philosophy ofthe Hindus " haslis tTS'presupposi-
tion a strong feeling of the transitoriness and unreality of
existelice?*"1 It demands from its adepts, as a condition
of their attainment of God, an acknowledgment of the
illusory nature of the Here-and-Now, the web of appear
ance; which, though sometimes combined with a belief in
Divine Immanence, robs that doctrine of all practical
bearing on diurnal life.
In theory orthodox Hindu religion offers three paths
to its disciples : the path of works, that is to say, not the
pursuit of virtue, but the accurate fulfilment of cere
monial obligations; the path of knowledge, of philosophic
speculation — which includes in its higher stages the trans
cending of illusion, the " mystical " art of contemplating
the Being of God; and the path of devotional love, or
Bhakti.2 The history of Bhakti religion is a curious and
significant one. It arose about the fourth century B.C.,
and then possessed a strongly mystical and ethical charac
ter; its central idea being the impassioned and personal
love of the One God, who was called by His worshippers
" the Adorable," and with whom they believed com
munion to be possible, even for those still immersed in
the temporal world. This phase, which seems to represent
a true outburst of natural mysticism, the effort of life to
find a new path to transcendence, the instinct of the heart
for its home and origin, is recorded in the most ancient
parts of the Bhagavad-gita. " Bhakti," however, was but
one of Life's "false starts"; a reaction against the arid i
performances of the religious intellect, a premature move- I
ment towards levels on which the human mind was still
too weak to dwell. Thwarted and finally captured by the
1 Eucken, The Truth of Religion, p. 7.
2 Cf. Hastings' Dictionary of Religion and Ethics, Vol. II Article
" Bhafcti Marga."

MYSTICISM AND HUMAN LIFE 23
philosophising tendency of Brahminism, against which it
was in origin directed, it sank to a static and intellectualis-
ing system of vaguely pantheistic piety.
But in the twelfth and fourteenth centuries the deep^
seated instinct — the profound human need — which it repre
sents again broke out with vigour. As if in revolt against
the abstract transcendentalism of the philosophical schools,
a wave of passionate devotion," demanding as its object a
personal and attainable God, swept over the land, under
the influence of three great spiritual teachers and their
disciples. Regarded by the orthodox Brahmins as
heretics, these reformers split off from the main body,
and formed independent sects of a mystical type; which
brought back into prominence the original and long-lost
idea of Bhakti, as a communion of love and will between
the human spirit and an attainable and personal God.1
From them descends that intensely personal, incarnational
type of mystical feeling which is now known as "Vish-
nuite religion," and is seen in its purest form in the poetry
of Rabindra Nath Tagore.
The really mystical element in the teaching of these
reformers had, however, little connection with native
Hindu Mysticism : represented, rather, a deliberate oppo
sition to it. They were adventurers, departing from the
main road of Brahmin theology in search of more abundant
life; of closer communion with the substance of reality.
The first of them, Ramanuja (c. 1150), had been brought
up in immediate contact with Indian Christianity: that
ancient Christian church of Malabar which dates from the
first or second century and claims to have been founded
by the Apostle Thomas himself. It is probable that some
1 The fact that this movement, on its lower and popular side, gave
support to the most erotic and least desirable aspects of the Krishna cult,
ought not to prejudice our judgment of its higher and purer aspect.
The wholesale condemnation of a faith on account of its worst by-products
is a dangerous principle for Christian critics.

24 THE MYSTIC WAY
of the new inspiration which he brought to the antique
and moribund science of the Love of God may be traced
to this source. An uncompromising monotheist, he
taught, in contradistinction to all previous theologians,
the thoroughly foreign doctrine that the human soul is
distinct from God, and that the " union " which is its
proper end is not an annihilation, but a satisfaction; since
it retains its identity and separate consciousness even when
re-absorbed in Him — a position which is indistinguishable
from the Christian idea of the Beatific Vision.1
By the end of the thirteenth century the influence of
Ramanuja had faded. Then arose the great Ramananda,
and his greater pupil, the weaver-poet Kabir : still livTBg
forces in Indian religion. Under the influence of Rama
nanda, Bhakti — now identified with the " incarnational "
cult of Rama — was transformed into a system which has
many striking correspondences with mystical Christianity.
Ramananda was familiar with the Gospels ; and his life
and doctrine are full of deliberate Christian parallels.
He trained and sent out twelve apostles, and taught a
Christian system of ethics. Like Ramanuja, he insisted
on the continued separate existence of the soul after the
consummation of its union with the Absolute God. Many
of the doctrines of Sufiism were also adopted by him,
and his teaching is charged with the ardent personal
emotion which we find in the Sufi and Christian saints.2
The result was a sort of cross-bred mystical religion of
Christian feeling on a basis of Hindu theology, which
owed its driving, power to the purity and enthusiasm of
the soul which first conceived it. To this type of Bhakti,
which expresses itself in its popular form in a personal
1 Cf. Oman, The Mystics, Ascetics and Saints of India, p. 116.
2 The influence of Sufiism and Hinduism was to some extent mutual.
There seems little doubt that certain aspects of the Krishna cult provided
the model for many of the favourite Sufi expressions of " spiritual
love."

MYSTICISM AND HUMAN LIFE 25
devotion to the God Vishnu under one or other of his
incarnations, the bulk of North Indian Hindus still
adhere; but it can hardly be claimed as evidence of the
strength and splendour of true Indian mysticism.
In Ramananda's disciple Kabir, poet and mystic, a great
religious genius whose name is hardly known in the West,
the Christian incarnational element — dynamic perfection
found within the Here-and-Now — appears under another
form. Far from encouraging a rejection of the World of
Becoming in order that pure Being might be found, Kabir
taught that man was the supreme manifestation of God;
and his mysticism was, as we should say now, the mysti
cism of Divine Humanity. He held that ultimate Reality,
the Absolute Godhead, was unknowable ; but that the
divine disclosed itself in the human race as a whole —
for he allowed the worship of no individual incarnation
— and might there be found and adored. This frag
mentary truth, probably because of its obvious " value for
life," has survived; and forms the central tenet of the
sect which has descended from Kabir.
Thus Brahminism shows a perpetual tendency, on the
part of its" mosY"spl?rtuar'members, to break away from
the negative transcendentalism which is its inmost
principle, in the direction of a more human and fruitful
reading of the secret of life. Even of those who have
been true to that transcendentalism, with its deliberate
cultivation of the ecstatic consciousness, its solitary and
ineffable experiences of the Absolute, some of the greatest
have felt, and obeyed, an inconsistent impulse towards
active work amongst their fellow-men; so true is it that
" there is no single property of one form of life which is
not found, to a certain degree, in the other." Unable to
solve the paradox of imago e cerchio, the tendency towards
the real and eternal which is inherent in Hinduism splits
into two streams, representing severally the search for a
personal and an impersonal object of devotion — a "way

26 THE MYSTIC WAY
out " in the direction of knowledge, and in the direction
of love.
When we turn to Buddhism — particularly that esoteric
Buddhism of which tKTnrpfriiil quality and vast superior
ity to all Western religion has been so loudly advertised of
recent years — we find somewhat similar phenomena. In
essence this mysticism, if mysticism it can be called, is
definitely self-regardi^jin^d^^iteljjegative. It is a
Way, not of~aTtamment, but of escape. The " Noble
Eightfold Path " of high moraT~virtue and extreme
detachment on which its disciples are set, the art of
contemplation practised by its higher initiates, are both
directed towards the extinction of all that bears the
character of life; that which its Scriptures call the
" delusion of being a self." The strength of Buddhism
lies in the fact that personal holiness is its immediate
aim ; but this is not sought out of any generous motive
of self-donation, any longing to enter more deeply
into the unspeakable riches of the universe, any passion
for God. For Buddhists the ultimate fact is not God, but
Law. They seek the elimination of selfhood and desire
purely as a means of transcending "Dukka": that is
to say, suffering, pain, misfortune, unhappiness, all the
illusions and distresses of conscious existence. Suffering
is felt to be the central reality of such conscious exist
ence : "all things are impermanent . . . pain-engendering
. . . without soul." 1 Therefore the Path must lead to
the cessation of such existence, to the realm of simple
Being, Nirvana : a word which means literally " the
blowing ouT^of^the flame." 2 " Just this have I taught
1 Cf. Mrs. Rhys Davids' Buddhism (Home University Library), pp. 157
et seq., 218, 234, etc. This admirable and eminently fair-minded little
book is the best of all introductions to Buddhism. For a more attractive
and less judicial view of the Buddhist spirit at its best,tsee The Creed of
Buddha. 2 Cf. Mrs. Rhys Davids, op. cit., p. 175; also Baldwin's Dictionary of

MYSTICISM AND HUMAN LIFE 27
and do I teach," says the Buddha, "ill, and the ending
of ill"; J and the last grade of sanctity or wisdom is that
in which the disciple is able to say, "This is 111; this is
the cause of 111; this is the cessation of 111; this is the
way leading to the cessation of 111." 2
Yet, as though some intuition of the soul rebelled
against this reading of life, later Buddhism, in defiance
of consistency, began to exhiHFsome of the characters
which were to find their full expression in Christianity.
The growth towards sanctity, the selection and training
of selves capable of transcendence, dynamic movement
and change, became an integral part of it; and the three
grades of training through which the self was led on this
"Pathway to Reality" — Higher Conduct, Higher Con
sciousness, Higher Insight — present the closest of
parallels with the Mystic Way described by the Christian
saints. Moreover, Buddhist ethics took a warmer tone.
A " sympathising love " for all created things, not far
removed from Pauline charity, took a high place in the
scale of virtues ; and this love soon demanded an objective
in the spiritual sphere. Hence, as the Christian focussed
his religious emotions on Christ, so Gautama himself, at
first revered only as the teacher of this sublime but
despairing system of morality, came to be adored as an
incarnation of the Everlasting but Unknowable God; and
the immediate aim of the believer was directed to being
a "partaker of his nature" — a sharer in his illumination
and freedom — though still with the cardinal idea of
escaping from re-birth in the dreaded world of illusion,
the flux of life.3
Philosophy and Psychology, Vol. II. p. 231, and Hastings' Dictionary of
Religion and Ethics, Vol. II, article " Asceticism."
1 Majjhima-Nikaya, I. 140. Quoted by Mrs. Rhys Davids, op. cit.,
p. 159.
1 Mrs. Rhys Davids, op. cit., p. 200.
3 Baldwin, op. cit.

28 THE MYSTIC WAY
Such facts as these, matched by the presence within
the Christian fold of the phenomena of "metaphysical"
contemplation, quietism, and holy indifference, and the
exaggerated language of some mystics concerning a " self-
loss in the desert of God " which seems indistinguishable
from complete annihilation, only accentuate those diffi
culties of definition which trouble all orderly observers
of that wayward, lawless thing, the Spirit of Life. They
warn us of the dangers which threaten all who yield to
the human passion for classification; suggesting that here
too, as with animal and vegetable creation, the character
istic traits of one class are found " to a certain degree "
in the other. The angles at which consciousness is set
towards Reality are infinite; and every teacher gives us
the system which he represents, not as a demonstration
of scientific " truth," but, as an artist, " through a
temperament." Nevertheless, reviewing the material here presented to
us, we can truthfully say that the governing emotional
characteristic of unchristianised Hindu and Buddhist
mysticism is a subtraction from, rather than an addition
to, the rich multiplicity of life — a distrust and dislike
of illusion, the craving for a way of escape. In the place
of that humble yet romantic note of adoration, that
ecstatic and energetic passion for the One Reality every
where discerned by the eyes of love, that " combined
aptitude for intuition and action," 1 which inspires the
other great kingdom of spiritual life, the Hindu, and after
him the Neoplatonist, puts a self-regarding concentration
on contemplation alone, a pathetic trust in the saving power
of intellectual knowledge : the Buddhist, a severe morality
which, though inculcating an utter selflessness, is yet
pursued for personal ends. The philosophy on which
both systems Test is a negative monism of inconceivable
harshness, for which the whole World of Becoming, the
1 Delacroix, Etudes sur le psychologie du mysticisme, p. xii.

MYSTICISM AND HUMAN LIFE 29
realm of the Here-and-Now is, for the Hindu, a dream :
for the Buddhist a cruel wheel of misfortunes from which
he must escape if he can. Pure Being, the unconditioned
and absolute God, is all that exists ; and He, though
supreme Knower, must be in truth unconscious.1
True union with such an_Absolute really involves the
shedding of every human— more, every vital— character
istic. That transcendence which is the aim of all spirit
it accomplishes, therefore, not by a true regeneration, an
enriching and uplifting of the elements-ofHrife^ that they
may grow, branch out, create upon higher, more complex
levels of reality; but by a subtraction, a rejection rather
than transmutation of the World of Becoming, which has
as its ideal the extinction of all emotion and the attain
ment of untroubled calm, complete indifference. Its last
flower is a concentration upon Pure Being, an other
worldly specialism, so complete as to inhibit all action,
feeling, thought : a condition which escapes from love no
less than from hate, from joy no less than from pain; an
absorption into the Absolute which involves the oblitera
tion of everything that we know as personality.2
" It follows," says Royce justly, after an able discussion
of Oriental mystical philosophy, " that if mysticism is to
escape from its own finitude and really is to mean by
its Absolute Being anything but a mere nothing, its
account of Being must be so amended as to involve the
assertion that our finite life is not mere illusion, that our
ideas are not merely false, and that we are already, even
as finite, in touch with Reality." 3 As in the vegetable
1 Royce, The World and the Individual, Vol. I. p. 168.
a The reference here is, of course, to the last stage of Hindu contempla
tion. The Neoplatonic ecstacy, at any rate as seen in that true mystic,
Plotinus, appears to have been a state of consciously exultant com
munion with the One (vide Bigg, Neoplatonism, p. 286), and may be
regarded as an intermediate form between Eastern and Western spiritual
life. 3 The World and the Individual, Vol. I. p. 182.

30 THE MYSTIC WAY
kingdom, so here, life has made the fatal mistake of
sacrificing mobility; and with it that capacity for new
creative acts which is essential if the whole man is ever
to be lifted to the spiritual sphere and develop all his
latent possibilities. It has left untapped the richest layers
of human nature : its power of self-donation, its passion
for romance, that immense spiritual fertility which has
made so many of the great mystics of the West the
creative centres of widening circles of life.
Since the life of the spirit is to express for us the
inmost and energising reality, the total possibilities of our
rich and many-levelled universe, we shall surely ask of
such a true spiritual life that it prove itself capable of
striking not one but all the notes possible to humanity;
and this with a greater evocative power than any other
way of life can attain. We shall demand of it the passion,
the colour, the variety of music ; since these are the
earnests of abundant life.1 We shall expect it to compass
the full span of human nature, and extort from that nature
the full measure alike of perception and of act. Its
consciousness must go from the still and rapturous heights
of adoration to the deeps of utter self-knowledge; from
the candid simplicity of joy to the complex entanglements
of grief. It must not dissociate action from contempla
tion, BecomingHrom-Being, knowledge from love. He"
who lived this veritable life of spirit would be alive in the
^deepest, fullest sense; for his functions of reception and
response would be raised to their highest pitch of develop
ment. Far from seeking a condition of static calm, he
would accept emotion for that which it is; psychic- move
ment, evidence of life, one of the noblest powers of the
conscious soul. Those superb cravings and satisfactions
which are produced in us by the sacraments of natural
1 " A beautiful, breathing instrument of music, the Lord made man,"
says Clement of Alexandria, whereon the spirit of Life " makes melody to
God " (Cohortatio ad Gentes, I.).

MYSTICISM AND HUMAN LIFE 31
beauty or of human love — true out-going movements as
they are in the direction of reality — such an one would
not transcend, but would lift to a new level of immediacy.
Where we received hints, he would have communion
with certainties. The freshness of eternal springs would
speak to him in the primrose and the budding tree. Not
blankness but beauty would characterise his ecstasy: a
beauty including in some inconceivable union all the
harmonies and contrasts which express the Thought of
God. To these he would respond, with these be in tune :
so that his life would itself be musical.
" Is it beyond thee to be glad with the gladness of this rhythm ; to
be tossed and lost and broken in the whirl of this fearful joy ?
AH things rush on, they stop not, they look not behind, no power can
hold them back, they rush on.
Keeping steps with that restless, rapid music, seasons come dancing
and pass away — colours, tunes, and perfumes pour in endless cascades in
the abounding joy that scatters and gives up and dies every moment." x
To "be glad with the gladness of this rhythm" —
to keep step with the music of Reality— this is the aim,
these are the possibilities, which have been seized and
employed by that current of life which has chosen
the second path towards the transcendent sphere : the
positive and activistic mysticism of the West. HeriT^we
find inclusion rather than subtraction : a growing intuitive
conviction that the One shall justify rather than exclude
the many, that the life of spirit shall involve the whole
man in all his activities and correspondences. The mount
ing soul carries the whole world with it; the cosmic cross-
bearer is its true type. It does not abandon, it re-makes :
declaring that the "glory of the lighted mind," once he
has attained to it, will flood the totality of man's nature,
lighting up the World of Becoming, and exhibiting not
merely the unknowable character of "the Origin of all
1 Rabindra Nath Tagore, op. cit. 70.

32 THE MYSTIC WAY
that Is," but the knowable and immediate presence of that
Immanent Spirit in Whom " we live and move and have
our being." As the heightening of mental life reveals
to the intellect deeper and deeper levels of reality, so with
that movement towards enhancement of the life of spirit
which takes place along this path, the world assumes not
the character of illusion but the character of sacrament;
and spirit finds Spirit in the lilies of the field, no less than
in the Unknowable Abyss. True, there is here too a
certain world-renouncing element; for the spiritual life
is of necessity a growth, and all growth represents a
renunciation as well as an achievement. Something, if
only perambulator and feeding-bottle, we are compelled
to leave behind. But that which is here renounced is
merely a low level of correspondences, which enslaves and
limits the mind, confining its attention to its own physical
needs and desires. The sometimes sterile principle of
"world-denial" is here found united with the ever
fruitful principle of " world renewal " : and thus the
essential quality of Life, its fecundity and spontaneity, is
safeguarded, a "perennial inner movement" is assured.1
This kind of life, this distinct variety of human con
sciousness, is found fully developed in those mystics
whom we call Christian; less perfectly expressed — since
here mingled with certain Oriental elements — in their
cousins_the_Sufis, and partially present, as we have seen,
in thc>se_JHu^u,sects_wlncji_have affinities with Christi
anity. It is attained by them as the result of a life
process^ a_kind^ of growth, which makes of those who
experience it a geTuoine^psychic species apart; which tends
to the winning of freedom, the establishment of that
state of equilibrium, " that eternal outgoing and eternal
life, which we have and are eternally in God." 2 These
mystics grow through a constant and well-marked series
1 CfTEuckenTT^ Truth of Religion, p. 14.
2 Ruysbroeck, L'Ornement des Noces Spirituelles, Lib. III. cap. 5.

MYSTICISM AND HUMAN LIFE 33
of states to a definite consummation : that so-called
"unitive life" of enormously enhanced vitality, of
harmonious correspondence with the transcendental order,
in which each becomes a self-creative centre of spiritual
no less than of physical life.
"Eternal life in the midst of Time," says Harnack,
is the secret of Christianity.1 "For all ontological
minnesingers of the love of God," says Stanley Hall,
" it is eternal life to know Him." * But the power of
living such a life depends upon organic adjustments,
psychic changes, a heightening of our spiritual tension ;
not on the mere acceptance of specific beliefs. Hence the,
true object of Christianity — hidden though it be beneath'
a mass of credal and ritual decorations — is the effecting
of the changes which lead to the production of such
mystics, such " free souls " : those profound psychic and
spiritual adjustments, which are called in their totality
"Regeneration." By the ancient natural modes of birth
and growth it seeks the induction of Man in his wholeness
into the life of Reality; that "Kingdom of God" which,
once his attention is given to it, he not only finds without
but has within. It is less a " faith " than a life-process.
It differs from all other religions in that it implies and
controls actual and organic psychological growth. That
rare thing, the real Christian, is a genuinely new creation ;
not an ordinary man with a new and inspiring creed.
" If any man be in Christ, he is a new creature," said
St. Paul ; and described in those words a most actual
phenomenon, the perennial puzzle of the religious
psychologist.3 The re-birth which is typified by the
Church's sacrament of initiation, and the participation
in the Divine Life which is dramatised in its sacrament of
1 Das Wesen des Christentums, p. 5 (Eng. trans., p. 8).
2 Adolescence, Vol. II. p. 128.
3 2 Cor. v. 17. Cf. the sections dealing with conversion in Starbuck, The
Psychology of Religion ; and James, Varieties of Religious Experience.
D

34 THE MYSTIC WAY
communion — " the food of the full-grown " 1 — these are
facts, these are things, which really happen to Christian
mystics ; to all those, in fact, who follow this path of
development, whatsoever their theological creed. The
authentic documents of Christianity — those produced by
minds which have submitted to the discipline and experi
enced the growth — speak with no uncertain voice as to
the actual and unique character of this life. Its result,
they say, is no splitting up of personality, no isolation
of the " spiritual sense " ; but the lifting of the whole
man to new levels of existence " where the soul has
fulhead of perception by divine fruition " ; 2 where he
not only knows, but is, not only is, but acts. " My life,"
said St. Augustine, looking forward to that existence in
God which he recognised as his destiny, " shall be a real
life, being wholly full of Thee."3 "The naked will,"
says Ruysbroeck of that same consummation, " is trans
formed by the Eternal Love, as fire by fire. The naked
spirit stands erect, it feels itself to be wrapped round,
affirmed and affixed by the formless immensity of God,"
since " our being, without losing anything of its per
sonality, is united with the Divine Truth which respects
all diversity." 4 Here is the authentic voice of Western
mysticism; and here we indeed recognise spirit pressing
forward in a new direction towards new conquests, bring
ing into expression deeper and deeper levels of life.
1 Clement of Alexandria, Strom., V. 10.
2 The Mirror of Simple Souls.
3 Aug., Conf., Bk. X. cap. 28.
4 Samuel (Hello, p. 201) and De Contemplatione (Hello, p. 145).

Ill
THE finding of the thoroughfare
The first full and perfect manifestation of this life, this
peculiar psychological growth, in which human... person
ality in its wholeness moves to new levels and lives at a
tension hitherto unknown— establishes itself in the inde
pendent spiritual sphere — seems to coincide with the
historical beginning of Christianity. In Jesus of Nazareth
it found its perfect thoroughfare, rose at once to its classic
expression; and the movement which He initiated, the
rare human type which He created, is in essence a
genuinely biological rather than a merely credal or intel
lectual development of the race. In it, we see life
exercising her sovereign power of spontaneous creation :
breaking out on new paths.
Already, it is true, some men — peculiarly sensitive per
haps to the first movement of life turning in a fresh
direction — had run ahead of the common experience and
stumbled upon the gateway to those paths ; even taken
tentative steps along the way in which mankind was
destined to be "guided and enticed"1 by the indwelling
Spirit of Love. They are those whom we call " natural
mystics." Their intuitions and experiences had been
variously, but always incompletely expressed; in creed
and ceremonial, in symbolic acts which suggested the inner
experience that they sought — sometimes in prophecies
understood by none but those who made them. Nor is
this inconsistent with Life's methods, as we may discern
1 Tauler, Sermon on the Nativity of Our Lady (The Inner Way, p. 168).
D 2 35

36 THE MYSTIC WAY
them on other levels of activity. The elan vital of the
human race is about to pour itself in a new direction. It
tries to break through, first here, next there; pressing
behind the barrier of the brain.
On two sides especially we observe this preparation on
Life's part for the new movement; the tendency towards
new regions intuitively discerned. We have first the
persistent prophetic and poetical element in Judaism —
that line of artist-seers " mad with the Spirit " x of whom
John the Baptist is the last — proclaiming passionately and
insistently, though most often under racial and political
symbols, the need of change, regeneration; trying in vain
to turn the attention of man in a new direction, to stem
the muddy " torrent of use and wont." Here the mystical
spirit, the untamed instinct for God, penetrates to the
field of consciousness. Over and over again, in the works
of the prophets and psalmists, that strange and insatiable
craving for Reality, the " diadem of beauty," 2 appears.
The primitive Deity, who is feared, obeyed, and pro
pitiated, gradually gives place to the Deity who is loved
and longed for- — the "Very Rest" of the human soul.
" As the hart desires the water-brooks " these pathfinders
of the race desire and foretell the attainment of this
Deity; and with it a coming efflorescence of spirit, an
opening up of human faculty, the breaking forth of new
life upon high levels of joy. " And it shall come to pass
afterward, that I will pour out my Spirit upon all flesh;
and your sons and your daughters shall prophesy, your
old men shall dream dreams, your young men shall see
visions : and also upon the servants and the handmaids
in those days will I pour out my Spirit." 3
True, this splendid re-ordering and exaltation of things
seems to them something peculiar to their own "elect"
race; they picture it as best they can, with the poor
materials available to them, and within the narrow limita-
1 Hos. ix. 7. 2 Isa. xxviii. 5. 3 Joel ii. 28, 29.

MYSTICISM AND HUMAN LIFE 37
tions of a tribal consciousness. But the important matter
is the original intuition : not its translation into the con
crete terms of the "Apocalyptic" or the "Messianic"
hope. The lovely dreams of the Isaianic prophets, the
vision of divine humanity in the Book of Daniel, the
passion for an unrealised perfection which burns in many
of the psalms; all these tend the same way. "For as the
rain cometh down and the snow from heaven, and
returneth not thither, but watereth the earth, and maketh
it bring forth and bud, and giveth seed to the sower and
bread to the eater; so shall my Word be that goeth forth
out of my mouth; it shall not return unto me void, but
it shall accomplish that which I please, and it shall prosper
in the thing whereto I sent it." 1
With the passing of the centuries, the conviction of this
new budding and bringing forth of the " Word," the
divine idea immanent in the world, grows stronger and
stronger.2 All the prophets feel it, all agonise for it; but
they do not attain to it. We watch them through the
ages, ever stretching forward to something that they shall
not live to see. " Like as a woman with child, that
draweth near the time of her delivery, is in pain and crieth
out in her pangs; so have we been before thee, O Lord.
We have been with child, we have been in pain, we have
as it were brought forth wind ; we have not wrought
any deliverance in the earth, neither have inhabitants
of the world been born." 3 This is the epitaph of Jewish
prophecy. Opposed, as it seems, to this line of growth, though
1 Isa. Iv. 10-12 (R.V.). The primitive, and never wholly forgotten
concept of Jahveh as peculiarly the God of storm, cloud, rain, and dew (cf.
the stories of Noah, Sodom, the pillar of cloud, Moses on Sinai, Gideon,
etc), gave to these metaphors a peculiar poignancy in Jewish ears.
2 Cf. E. G. King (Early Religious Poetry of the Hebrews,'^. 144 et seq.)
on the development of the word " Tzemach " or " Outspring'" in Hebrew
literature, from a natural to a Messianic sense.
3 Isa. xxvi. 17, 18 (R.V.), marginal reading,

38 THE MYSTIC WAY
actually representing another of life's efforts in the same
direction, we have the so-called " enthusiastic religions,"
the mystery-cults of the antique world; dramatising, many
of them, with a certain crude intensity, that actual process
of re-birth and ascent to the spiritual sphere already
instinctively discerned by the spirit of life as the path
upon which man's soul was destined to move. But, how
ever close the much-advertised correspondences between
the symbolic ritual of the Orphics, or of later and more
elaborate mystery cults, and the interior process through
which the human soul grows to conscious union with God,
these sacramental dramas remain the picture of something
perceived and longed for, rather than the earnest of some
thing actually done to the participants. To "him whose
initiation was recent " 1 they may have given a vision
of the Divine World : but vision alone will not quicken
that " seed of the divine life . . . that has all the riches of
eternity in it, and is always wanting to come to the birth
in him and be alive," 2 — the seed which, once germinated,
grows steadily through the seasons, nourished by the
whole machinery of life, to a perfect correspondence with
Reality. " Salvation and the New Birth," says Prof.
Percy Gardner, " did not attain in the Pagan mysteries
more than a small part, an adumbration of the meaning
those phrases were to attain in developed Christianity.
They only furnished the body wherein the soul was to
dwell. They only provided organs which were destined
for functions as yet undeveloped." 3 No doubt there
were isolated spirits in whom the teaching and ritual of
these mysteries really quickened the " spark of the soul,"
initiated a life-movement; as there were others who rose,
like St. Augustine, through the sublime speculations of
Greek philosophy to a brief intellectual vision of That
Which Is.4 But evidence of this spiritual precocity is
1 Plato, Phadrus, § 250. 2 W. Law, The Spirit of Prayer.
3 Exploratio Evangelica, p. 337. 4 Aug., Conf., Bk. VII. cap. 9.

MYSTICISM AND HUMAN LIFE 39
lost to us. We find ample record of the craving, little of
the attainment. The Grseco-Roman world, which has
bequeathed to us the rich results of its genius for beauty
and for abstract thought, even for ethics of the loftiest
kind, and the life-history of its many heroic men of action,
gives us no work either of pure literature or of biography
in which we can recognise — as we may in so many records
of the Mahomedan as well as the Christian world — the
presence of that peculiar spiritual genius which we call
" sanctity." Whilst no reasonable student of mysticism would wish
to deny the debt which our spiritual culture owes to
Greek thought, it remains true that the gift of Hellenism
here has often been misconstrued. Hellenism gave to
the spirit of man, not an experience, but a reading of
experience. In the my st£ne^f^e"TmTurat'"rliy s litr-saw a
drain"3< of FTis soul's adventures upon the quest of God.
In Neoplatonism he found a philosophic explanation of
his most invincible desires, his most sublime perceptions :
" saw from a wooded height the land of peace, but not
the road thereto." 2 Greece taught first the innately
mystical, and afterwards the typically Christian soul, how
to understand itself; produced the commentary, but not
the text. Paul, caught up to the third heaven, had little
to learn from the Platonic ecstacy; and it was not from
Dionysus or Cybele that the mystic of the Fourth Gospel
learned the actual nature of New Birth.
The " mysteries," in fact, were essentially magical
dramas ; which stimulated the latent spiritual faculties of
man, sometimes in a noble, but sometimes also in an
ignoble way. Their initiates were shown the symbols of
that consummation which they longed for; the union with
God which is the object of all mysticism. They passed,
by submission to ceremonial obligations, through stages
which curiously anticipated the actual processes of life;
1 Aug., Conf., Bk. VII. cap. 21.

40 THE MYSTIC WAY
sometimes, as in the primitive rites of the Dionysus cult,
induced in themselves an artificial state of ecstacy by the
use of dancing, music and perfumes.1 Antiquity shows
us everywhere these dramas, always built more or less
according to the same pattern, because always trying to
respond to the same need — the craving of the crescent
soul for purity, liberation, reality and peace. But the
focal point in them was always the obtaining of personal
safety or knowledge by the performance of special and
sacred acts : at the utmost, by a temporary change of con
sciousness deliberately induced, as in ecstacy.2 They im
plied the existence of a static, ready-made spiritual world,
into which the initiate could be inserted by appropriate
disciplines; thereby escaping from the tyranny and un
reality of the Here-and-Now. Far from being absorbed
into the Christian movement, they continued side by side
with it. The true descendants of the Pagan mystes are
not the Christian mystics, as certain modern scholars
would pretend; these have little in common with them
but an unfortunate confusion of name. Their posterity
is rather to be sought amongst that undying family of
more or less secret associations which perpetuated this old
drama of regeneration, and insisted on attributing to its
merely ritual performance an awful significance, a genuine
value for life. In early times the Manichseans3 and the
1 Cf. Erwin Rohde, Psyche, Vol II. p. 26.
2 For a sane and scholarly treatment of this whole subject of the Pagan
mysteries, consult Daremberg et Saglio, Dictionnaire des Antiquith.
Arts. " Eleusis," " Isis," " Mysteria," " Orpheus." For the thiasi and
syncretistic mystery cults about the Christian era, see P. Gardner, Ex-
ploratio Evangelica, and Glover, The Conflict of Religions in the Early
Roman Empire.
3 Harnack (Augustins Konfessionen, p. 21) expressly compares the Mani-
chaeans with modern Freemasons ; and says, " they offered to their
members a serious way of life in which one mounted step by step, through
ever narrower and higher circles, until one found one's goal in a society
of saints and saviours." The Third Book of St. Augustine's Confessions

MYSTICISM AND HUMAN LIFE 41
Gnostics, with their elaborate but confused systems of
mixed Pagan and Christian ideas, later the Rosicrucians,
the Cabalists, the Freemasons,1 and later still the Martin-
ists and other existing societies of " initiates," which lay
claim to the possession of jealously-guarded secrets of a
spiritual kind, have continued the effort to find a " way
out " along this road : but in vain. Not a new creation,
but at best a protective mimicry, is all that life can manage
here. More and more as we proceed the peculiar originality
of the true Christian mystic becomes clear to us. We are
led towards the conclusion — a conclusion which rests
on historical rather than religious grounds — that the first
person to exhibit in their wholeness the spiritual possi
bilities of man was the historic Christ; and to the corol
lary, that the great family of the Christian mystics — that
is to say, all those individuals in whom an equivalent life-
process is set going and an equivalent growth takes place
— represents to us the substance of things hoped for, the
evidence of things not seen, in respect of the upward
movement of the racial consciousness. This family con
stitutes a true variation of the human species — in Leuba's
words, " one of the most amazing and profound varia
tions which have yet been witnessed " — producing, as
it seems to other men, a " strange and extravagant " and
yet a " heroic " type.2 There is in them, says Delacroix,
"a vital and creative power"; they "have found a new
form of life, and have justified it." 3
is a sufficient commentary on these lofty pretensions. " The Truth, the
Truth ! they were always saying, and often said to me ; but it was not in
them " (Aug., Conf., Bk. III. cap. 6).
1 It is well known that the ceremony which confers the Third Degree
of Craft Masonry is an allegory of regeneration. It probably represents
far more accurately than many of the inflated and imaginative descriptions
now presented to us, the kind of " secret knowledge " which was com
municated to the pagan initiate. 2 Revue Philosophique, July 1902.
3 Etudes sur le psychologic du mysticisme, p. iii.

42 THE MYSTIC WAY
This new form of life, as it is lived by the members
of this species, the peculiar psychic changes to which they
must all submit, whatsoever the historic religion to which
they belong, may reasonably be called Christian; since its
classic expression is seen only in the Founder of Christ
ianity. But this is not to limit it to those who have
accepted the theological system called by His name.
"There is," says Law, "but one salvation for all man
kind, and that is the Life of God in the soul. God has
but one design or intent towards all Mankind, and that
is to introduce or generate His own Life, Light, and Spirit
in them. . . . There is but one possible way for Man
to attain this salvation, or Life of God in the soul. There
is not one for the Jew, another for a Christian, and a
third for the Heathen. No ; God is one, human nature
is one, salvation is one, and the way to it is one." 1 We
may, then, define the Christian life and the Christian
growth as a movement towards the attainment of this
Life of Reality ; this spiritual consciousness. It is a phase
of the cosmic struggle of spirit with recalcitrant matter,
of mind with the conditions that hem it in. More
abundant life, said the great mystic of Fourth Gospel, is
its goal; and it sums up and makes effective all the isolated
struggles towards such life and such liberty which earlier
ages had produced.
Christianity, of course, has often been described as a
" life." The early Christians themselves called it not a
belief, but a "way"2 — a significant fact, which the
Church too quickly forgot; and the realist who wrote the
Fourth Gospel called its Founder both the life and the
way. But these terms have been employed by all later
theologians with a discreet vagueness, have been accepted
in an artistic rather than a scientific sense; with the result
that Christianity as a life has meant almost anything, from
obedience to a moral or even an ecclesiastical code at one
1 W. Law, The Spirit of Prayer. 2 Acts ix. 2, xix. 23.

MYSTICISM AND HUMAN LIFE 43
end of the scale, to the enjoyment of peculiar spiritual
sensations at the other. I propose, then, to define and
demonstrate as clearly as I can, by the help of the only
possible authorities — those who have lived it — what is
really meant by the phrase " Christianity is a life." Nor
is this done by way of apologetic, but rather by way of
exploration. History and psychology will be our primary
interests; and should theological conclusions emerge, this
will be by accident rather than design.
The beginning of Christianity, we say, seems to repre
sent the first definite emergence of a new kind of life ;
at first — yes, and still, for nineteen hundred years are little
in the deep and steady flow of so mighty a process of
becoming — a small beginning. Very, very slowly, the
new type of human consciousness emerged. Here one,
and there another possessed : the thin bright chain of
the Christian mystics stretching across the centuries. We
see clearly, when we have cleansed our vision of obscuring
prejudices, that Jesus, from the moment of His attainment
of full spiritual self-consciousness, was aware that life
must act thus. Loisy is doubtless right in stating that
He " intended to found no religion." L In His own
person He was lifting humanity to new levels ; giving
in the most actual and concrete sense new life, a new
direction of movement, to " the world " — the world for
man being, of course, no more and no less than the total
content of his consciousness. The "revelation" then
made was not merely moral or religious : it was in the
strictest sense biological. "We may assume," says
Harnack most justly, " what position we will in regard to
Him and His message; certain it is that thence onward
the value of our race is enhanced." 2
But such a gift can only gradually be disclosed, only
1 Hibbert Journal, Oct. 191 1.
2 Das Wesen des Christentums, p. 45 (Eng. trans., p. 70).

44 THE MYSTIC WAY
gradually be appropriated. Those who can appropriate,
who can move in this fresh direction, grow to this state
of high tension, develop this spiritual consciousness —
these are the " little flock " to whom the Kingdom, the
Realm of Reality, is given. These, not the strenuous
altruist nor the orthodox believer, are the few chosen out
of the many called; actual centres of creative life, agents
of divine fecundity, the light, the salt, the leaven, the
pathfinders of the race. It is the glory of Christianity
that, hidden though they be by the more obvious qualities
of the superstitious and the ecclesiastically minded, these
vital souls have never failed the Church. Thus "by
personal channels — the flame gj: the human and human
ising Spirit passing from soul to soul — there has come
down to our days, along with a great mass of nominal
or corrupt Christianity, a true and lineal offspring of the
Church established on the Rock."1
It is true that mystical Christianity offers infinitely
graded possibilities of attainment to the infinitely graded
variations of human temperament, love and will. But all
these graded paths take a parallel course. All run, as
Dante saw, towards the concentric circles of the same
heaven; a heaven which has many mansions, but all built
upon the same plan. It deals, from first to last, with the
clear and victorious emergence of the spiritual in the
Here-and-Now, and with the balanced response of the
total spirit of man to that declared Reality. Its history
purports to tell us how this revelation and response hap
pened once for all in a complete and perfect sense; how
the Divine Life nesting within the world broke through
and expressed itself, thereby revealing new directions
along which human life could cut its way. Its psy
chology tries to describe how life has attacked those new
paths; the phenomena which attend on and express the
evolution of the Christian soul, the state of equilibrium
1 E. A. Abbott, The Son of Man, p. 813.

MYSTICISM AND HUMAN LIFE 45
to which that soul attains. It demonstrates over and
over again that the little company of its adepts — and
those other born lovers of reality who went with them
" not knowing what they sought " — have all passed by
the same landmarks and endured the same adventures in
the course of their quest. In all, the same essential pro
cess — the steadfast loving attention to some aspect of
Transcendent Reality perceived, and the active movement
of response — has led to the same result : growth towards
new levels, transmutation of character, closer and closer
identification with the Divine Life. In every such case
the individual has learned " to transfer himself from a
centre of self-activity into an organ of revelation of
universal being, to live a life of affection for, and oneness
with, the larger life outside." J
The proposition that this quest and this achievement
constitute an egotistical and " world renouncing religion "
suited only to contemplatives, is only less ridiculous than
the more fashionable delusion which makes Christianity
the religion of social amiability, democratic ideals and
" practical common sense." On the contrary, the true
mystic quest may as well be fulfilled in the market as in
the cloister; by Joan of Arc on the battlefield as by Simeon
Stylites on his pillar. It is true that since human vitality
and human will are finite, many of the great mystics have
found it necessary to concentrate their love and their
attention on this one supreme aspect of the " will-to-live."
Hence the cloistered mystic and the recluse obeys a neces
sity of his own nature : the necessity which has produced
specialists in every art. But the life for which he strives,
if he achieves it, floods the totality of his being; the
" energetic " no less than the " contemplative " powers.)
It regenerates, enriches, lifts to new heights of vision, will
and love, the whole man, not some isolated spiritual pari
of him ; and sends him back to give, according to hist
1 Starbuck, The Psychology of Religion, p. 147.

46 THE MYSTIC WAY
capability as teacher, artist, or man of action, " more
abundant life " to the surrounding world. The real
achievements of Christian mysticism are more clearly seen
in Catherine of Siena regenerating her native city, Joan
of Arc leading the armies of France, Ignatius creating the
Society of Jesus, Fox giving life to the Society of Friends,
than in all the ecstacies and austerities of the Egyptian
" fathers in the desert." That mysticism is an exhibition
of the higher powers of love : a love which would face all
obstacles, endure all purifications, and cherish and strive
for the whole world. In all its variations, it demands one
quality — humble and heroic effort ; and points with a
steady finger to one road from Appearance to Reality —
the Mystic Way, Transcendence.

IV
THE MYSTIC WAY
As in those who pass through the normal stages of
bodily and mental development, so in those who tread this
Mystic Way — though the outward circumstances of their
lives may differ widely — we always see the same thing*
happening, the same sort of growth taking place.1
The American psychologist, Dr. Stanley Hall, has
pointed out 2 that as the human embryo was said by the
earlier evolutionists to recapitulate in the course of its
development the history of ascending life, to the point at
which it touches humanity — presenting us, as it were,
month by month, with plastic sketches of the types by
which it had passed — so the child and youth do really
continue that history ; exhibiting stage by stage dim and
shadowy pictures of the progress of humanity itself.
Thus the vigorous period of childhood from eight to
twelve years of age, with its practical outdoor interests
and instinct for adventure, represents a distinct stage in
human evolution; the making of "primitive" man, a
strong intelligent animal, utterly individualistic, wholly
1 I have discussed the stages of this growth in detail elsewhere (Mystic
ism : a Study in the Nature and Development of Man's Spiritual Conscious
ness, 4th edition, 1912, Pt. II.). The biographies of numerous mystics
exhibit them with great clearness ; particularly the Blessed Angela of
Foligno, Visionum et Instructionum Liber ; Suso, Lehen ; St. Catherine of
Genoa, Vita ; St. Teresa, Vida ; Madame Guyon, Vie par Elle-meme ;
and other records to which reference will be made in the course of the
present work.
8 In Adolescence : its Psychology, etc., 2 vols. New York, 1904.
47

48 THE MYSTIC WAY
concentrated on the will-to-live. In the formation of the
next type, which is the work of the adolescent period, we
see reproduced before us one of nature's "fresh starts";
the spontaneous development of a new species, by no
means logically deducible from the well-adapted animal
which preceded it. Much that characterised the child-
species is now destroyed; new qualities develop amidst
psychic and physical disturbance, " a new wave of
vitality " x lifts the individual to fresh levels, a veritable
" new birth " takes place.
Normal human adolescence is thus " an age of all-sided
and saltatory development, when new traits, powers,
faculties and dimensions, which have no other nascent
period, arise." 2 It is not merely deduced from the child
hood which preceded it : it is one of life's creative epochs,
when the creature finds itself re-endowed with energy of
a new and higher type, and the Ego acquires a fresh
centre. " In some respects early adolescence is thus the
infancy of man's higher nature, when he receives from
the great all-mother his last capital of energy and evolu
tionary momentum."3 "Psychic adolescence," says this
same authority, " is heralded by all-sided mobilisation."
As the child, so again the normal adult ; each represents
" a terminal stage of human development." Each is well
adjusted to his habitual environment; and were adaptation
to such environment indeed the " object " of the life-
spirit, the experience of " the boy who never grew up "
might well be the experience of the race. But ascending
life cannot rest in old victories. " At dawning adolescence
this old unity and harmony with nature is broken up;
the child is driven from his paradise and must enter upon
a long viaticum of ascent, must conquer a higher kingdom
of man for himself, break out a new sphere and evolve
a more modern storey to his psycho-physical nature.
1 Adolescence : its Psychology" Vol. I. p. 308.
2 Op. cit., Vol. I. p. 47. 3 Op. cit., Vol. II. p. 71.

MYSTICISM AND HUMAN LIFE 49
Because his environment is to be far more complex, the
combinations are less stable, the ascent less easy and
secure. . . . New dangers threaten on all sides. It is
the most critical stage of life, because failure to mount
almost always means retrogression, degeneracy, or fall."1
In the making of spiritual man, that " new creature ,"
we seem to see this process again repeated. He is the
" third race " of humanity; as the Romans, with their
instinct for realism, called in fact the Christian type when
first it arose amongst them.2 Another wave of vitality
now rolls up from the deeps with its " dower of energy ";
another stage in life's ascent is attacked. Mind goes back
into the melting pot, that fresh powers and faculties may
be born. The true mystic, indeed, is the adolescent of the
Infinite; for he looks forward during the greater part of
his career — that " long viaticum of ascent towards a
higher kingdom "—to a future condition of maturity.
From first to last he exhibits all the characteristics of
youth ; never loses — as that arrested thing, the normal
adult must — the freshness of his reactions on the world.
He has the spontaneity, the responsiveness, the instability
of youth; experiences all its struggles and astonishments.
He is swept by exalted feeling, is capable of ideal vision
and quixotic adventure : there is " colour in his soul."
As with the adolescent of the physical order, the mystic's
entrance on this state, this new life,— however long and
carefully prepared by the steady pressure of that trans
cendent side of nature we call "grace," and by his own
interior tendency or " love," — yet seems when it happens
to be cataclysmic and abrupt : abrupt as birth, since it
always means the induction of consciousness into an order
previously unknown. The elan vital is orientated in a
new direction : begins the hard work of cutting a fresh
1 Adolescence, Vol. II. p. 71.
2 Cf. Harnack, The Expansion of Christianity, Vol. I. pp. 300-352,
where numerous examples are given.

50 THE MYSTIC WAY
path. At once, with its first movement, new levels of
reality are disclosed, a transformation both in the object
and in the intensity of feeling takes place. The self
moves in both an inner and an outer " world unrealised."
As the self-expression of the Divine Life in the world
conforms to a rhythm too great for us to grasp, so that
its manifestation appears to us erratic and unprepared; so
is it with the self-expression, the emergence into the field
of consciousness, of that fontal life of man which we have
called the soul's spark or seed, which takes place in the
spiritual adolescence. This emergence is seldom under
stood by the self in relation with life as a whole. It
seems to him a separate gift or " grace," infused from
without, rather than developed from within, ir stardes
1 him by__its„.§udd&nness; -the_ gladness, awe and exaltatidn
which it brings : an emotional inflorescence, parallel with
that which announces the birth of perfect human love.
This moment is the spiritual spring-time. It comes, like
the winds of March, full of natural wonder ; and gives to
all who experience it a participation in the deathless magic
of eternal springs. An enhanced vitality, a wonderful
sense of power and joyful apprehension as towards worlds
before ignored or unknown, floods the consciousness.
Life is raised to a higher degree of tension than ever
before; and therefore to a higher perception of Reality.
" O glory of the lighted mind.
How dead I'd been, how dumb, how blind.
The station brook, to my new eyes,
Was babbling out of Paradise,
The waters rushing from the rain
Were singing Christ has risen again.
I thought all earthly creatures knelt
From rapture of the joy I felt.
The narrow station-wall's brick ledge,
The wild hop withering in the hedge,
The lights in huntsman's upper storey,
Were parts of an eternal glory,

MYSTICISM AND HUMAN LIFE 51
Were God's eternal garden flowers.
I stood in bliss at this for hours." l
The exaltation of Saul Kane, the converted poacher,
here breaks into an expression which could be paralleled
by many a saint. By the unknown poet of the " Odes of
Solomon" crying, "Everything became like a relic of
Thyself, and a memorial for ever of Thy faithful works." 2
By Angela of Foligno, to whom, as she climbed the
narrow pathway from the vale of Spello to Assisi, and
looked at the vineyards on either hand, the Holy Spirit
perpetually said, "Look and see! this is My Creation";
so that suddenly the sight of these natural things filled
her with ineffable delight.3 By St. Teresa, who was much
helped in the beginning of her spiritual life by looking
at fields, water and flowers; for " In them I saw traces of
the Creator — I mean that the sight of these things was
as a book unto me." 4 By George Fox, to whom at the
time of his first mystic illuminations, " all creation gave
another smell beyond what words can utter." 5 By
Brother Lawrence receiving from the leafless tree " a high
view of the providence and power of God." 6 By the
Sufi; for whom "when the mystery of the essence of
being has been revealed to him, the furnace of the world
becomes transformed into a garden, of flowers," so that
" the adept sees the almond through the envelope of its
shell ; and, no longer beholding himself, perceives only
his Friend ; in all that he sees, beholding his face, in
every atom perceiving the whole." 7 All these have
experienced an abrupt access of divine vitality, rolling up
1 Masefield, The Everlasting Mercy, p. 97.
2 Ode XI. (Harris' edition, p. 105).
3 Visionum et Instructionum Liber, cap. 20.
4 Vida, cap. ix. 6.
5 Journal, Vol. I. cap. 2.
6 The Practice of the Presence of God, p. 9.
7 'Attar, The Seven Valleys.
E 2

52 THE MYSTIC WAY
they know not whence; breaking old barriers, overflow
ing the limits of old conceptions, changing their rhythm
of receptivity, the quality of their attention to life. They
are regenerate; en tinctured and fertilised by somewhat not
themselves. Hence, together with this new power pour
ing in on them, they receive new messages of wonder
and beauty from the external world. New born, they
stand here at the threshold of illimitable experiences, in
which life's powers of ecstacy and of endurance, of love
and of pain, shall be exploited to the full.
This change of consciousness, this conversion, most
often happens at one of two periods : at the height of
normal adolescence, about eighteen years of age, before
the crystallising action of maturity has begun; or, in the
case of those finer spirits who have carried into manhood
the adolescent faculties of growth and response, at the
attainment of full maturity, about thirty years of age.1
It may, however, happen at any time; for it is but an
expression of that life which is " movement itself."
During epochs of great mystical activity, such as that
which marked the " apostolic age " of Christianity, the
diffused impulse to transcendence — a veritable "wind of
the spirit," — stimulates to new life all whom it finds in
its way. The ordinary laws of growth are then sus
pended; and minds in every stage of development are
invaded by the flooding tide of the spiritual consciousness.
The stages of growth which follow are well known to
mystical and ascetic literature. Here conditions of stress
and of attaininent, each so acutely felt as to constitute
1 St. Francis of Assisi, Suso, Madame Guyon, ' Richard Jefferies, are
examples of the first class; St. Augustine, Angela of Foligno, St. Ignatius,
St. Teresa, Pascal, of the second. It almost seems as though there
were mutation periods in the history of man not unlike those of which/
de Vries claims that he has demonstrated the existence in the history
of plants (cf. Die Mutationstheorie). After a period of stability and
rest, the unstable " tendency to variation " breaks out with enormous
force.

MYSTICISM AND HUMAN LIFE 53
states of pain and of pleasure, alternate with one another
— sometimes rapidly, sometimes in long, slow rhythms —
until the new life aimed at is at last established and a state
of equilibrium assured. First after the joy of " Re-birth "
there comes a period of difficult growth and effort; the
hard and painful readjustment to a new order, the " long
viaticum of ascent " in which the developing soul re-makes
its inner world. All that helps life to move in the new
direction must now be established. The angle of the
mental blinkers must be altered, attention focussed on the
new outlook. All that holds the self back to a racial
past, the allurements of which have now become a retard
ing influence or " sin " must be renounced. This process,
in its countless forms, is Purgation. Here it is inevitable
that there should be much struggle, difficulty, actual pain.
Man, hampered by strong powers and instincts well
adapted to the life he is leaving, is candidate for a new
and higher career to which he is not fully adapted yet.
Hence the need "for that asceticism, the training of the
athlete, which every race and creed has adopted as the
necessary preliminary of the mystic life. The period of
transition, the rearrangement of life, must include some
thing equivalent" to the irksome ""discipline of the school
room; to the deliberate curbing of wild instincts long
enjoyed* It is, in fact, a period of education, of leading
forth : in which much that gave zest to his old life is
taken away, and much that is necessary to the new life
is poured upon him through his opening faculties, though
in a form which he cannot yet enjoy or understand.
Next, the period of education completed, and those
new powers or virtues which are the " ornaments of the
spiritual marriage " put on, the trained and purified con
sciousness emerges into that clear view of the Reality in
which it lives and moves, which is known sometimes as
the "practice of the Presence of God"; or, more
generally, as Illumination. " Grace," the transcendent

54 THE MYSTIC WAY
life-force, surges up ever stronger from the deeps —
" wells up within, like a fountain of the Spirit," x —
forming new habits of attention arid response in respect
of the supernal world. The faculty of contemplation may
now develop, new powers are born, the passion of love is
disciplined and enhanced. Though this stage of growth
is called by the old writers on mysticism " the state
proper to those that be in progress," it seems in the com
pleteness of its adaptation to environment to mark a
" terminal point " of spiritual development — one of the
halts in the upward march of the soul — and does, in fact,
mark it for many an individual life, which never moves
beyond this level of reality. Yet it is no blind alley, but
lies upon the highway of life's ascent to God. In the
symbolic language of the Sufis, it is the Tavern, where the
pilgrim rests and is refreshed by " the draught of Divine
Love " : storing up the momentum necessary for the
next " saltatory development " of life.
True to that strange principle of oscillation and insta
bility, keeping the growing consciousness swinging
between states of pleasure and states of pain — which
seems, so far as our perception goes, to govern the
mystery of growth- — this development, when it comes,
destroys the state which preceded it as completely as the
ending of childhood destroys the harmonious universe
of the child. Strange cravings which it cannot under
stand now invade the growing self : the languor and
gloom, the upheavals and loss of equilibrium, which
adolescents know so well. Like the young of civilised
man, here spiritual man is "reduced back to a state of
nature, so far as some of the highest faculties are con
cerned, again helpless, in need not only of guidance, but
of shelter and protection. His knowledge of self is less
adequate, and he must slowly work out his salvation." 2
1 Ruysbroeck, L'Ornement des Noces Spirituelles, Lib II cap s
2 Stanley Hall, Adolescence, Vol. II. p. 71.

MYSTICISM AND HUMAN LIFE 55
This is the period of spiritual confusion and. impotence,
the last drastic p'urlliHtion oT the whole^character, the
re-making_of personality in accordance with the demands
oF"tRe™ transcendent spRere, which is called by some
mystics the Dark Night of the Soul, by others the
" spiritual death," or " purgation of the will." What
ever the psychological causes which produce it, all mystics
agree that this state constitutes a supreme moral crisis, in
which the soul is finally cleansed of all attachments to self
hood, and utterly surrendered to the purposes of the
Divine Life. Spiritual man is driven from his old
paradise, enters on a new period of struggle, must evolve
" another storey to his soul."
The result of this pain and effort is the introduction
of the transmuted self into that state of Union, or com
plete harmony with the divine, towards which it had
tended from the first : a state of equilibrium, of
enhanced vitality and freedom, in which the spirit is at
last full-grown and capable of performing the supreme
function of maturity — giving birth to new spiritual life.
Here man indeed receives his last and greatest " dower
of vitality and momentum"; for he is now an inheritor of
the Universal Life, a " partaker of the Divine Nature." l
" My life shall be a real life, being wholly full of Thee."
" Mankind, like water fowl, are sprung from the sea — the sea of the soul;
Risen from that sea, why should the bird make here his home ?
Nay, we are pearls in that sea, therein we all abide;
Else, why does wave follow wave from the sea of soul ?
'Tis the time of union's attainment, 'tis the time of eternity's beauty,
'Tis the time of favour and largesse, 'tis the ocean of perfect purity.
The billow of largesse hath appeared, the thunder of the sea hath
arrived,
The morn of blessedness hath dawned. Morn ? No, 'tis the light of
God."2
Now it is exactly this growth in vitality, this appro-
1 2 Peter i. 4.
2 Jelalu' d' Din, Divan (Nicholson's trans., p. 35).

56 THE MYSTIC WAY
priation of the "billow of largesse," — called by her theo
logians " prevenient grace," — which Christianity holds out
as the ideal not merely of the religious aristocrat, but of
all mankind. It is a growth which goes the whole way
from "earth" to "heaven," from the human to the
divine; and may as easily be demonstrated by the pro
cesses of psychology as by the doctrines of religion. At
once " natural " and " supernatural," it tends as much
to the kind of energy called active as to the other, rarer
kind of energy called contemplative. "Primarily a life
of pure inwardness, its conquests are in the invisible; but
since it represents the life of the All, so far as man is able
to attain that Life, it must show results in the All." 1
Its end is the attainment of that "kingdom" which it
is the one business of Christianity to proclaim. She
enshrined the story of this growth in her liturgy, she has
always demanded it in its intensest form from all her
saints, she trains to it every novice in her religious orders
— more, every Christian in the world to whom his faith
means more than assent to a series of credal definitions.
As we shall see, when she asks the neophyte to " imitate
Christ " she is implicitly asking him to set in hand this
organic process of growth. Whether the resultant
character tends most to contemplation or to action will
depend upon individual temperament. In either case it
will be a character of the mystical type; for its reaction
upon life will be conditioned by the fact that it is a
.partaker of Reality.
If the theory which is here outlined be accepted, it will
follow that Christianity cannot be understood apart from
the psychological process which it induces in those who
receive it in its fulness. Hence the only interpreters of
Christian doctrine to whose judgment we are bound to
submit will be those in whom this process of develop
ment has taken place ; who are proved to have followed
1 Eucken, The Truth of Religion, p. 457.

MYSTICISM AND HUMAN LIFE 57
" the Mystic Way," attained that consciousness, that
independent spiritual life, which alone is really Christian,
and therefore know the realities of which they speak.
Thus not only St. Paul and the writer of the Fourth
Gospel, but also St. Macarius or St. Augustine will be
come for us "inspired" in this sense. So too will later
interpreters, later exhibitors of this new direction of life :
the great mystics of the mediaeval period. Those who
lived the life outside the fold will also help us — Plotinus,
the Sufis, Blake. " My teaching is not mine, but His
that sent me : if any man willeth to do His will, he shall
know of the teaching." 1
" Just as we cannot obtain," says Harnack, " a com
plete knowledge of a tree without regarding not only
its root and its stem, but also its bark, its branches, and
the way in which it blooms, so we cannot form any right
estimate of the Christian religion unless we take our
stand upon a comprehensive induction that shall cover all
the facts of its history. It is true that Christianity has
had its classical epoch; nay more, it had a Founder who
Himself was what He taught — to steep ourselves in Him
is still the chief matter; but to restrict ourselves to Him
means to take a point of view too low for His significance.
. . . He had His eye on man, in whatever external
situation he might be found — upon man, who funda
mentally always remains the same." 2 Man, the thorough
fare of Life upon her upward pilgrimage; self -creative,
susceptible of freedom, able to breathe the atmosphere of
Reality, to attain consciousness here and now of the
Spiritual World.
1 John vii. 17.
1 Harnack, Das Wesen des Christentums, pp. 7, 11 (Eng. trans., pp.
II, 17).

THE CHRISTIAN MYSTIC
Of course, those who adopt the hypothesis which is
here suggested will find opposing them almost every view
of Christianity which is, or has been, fashionable within
the last half-century or more : the Ritschlian view, the
Eschatological view, the view which derives Christianity
from an admixture of Jewish revivalism and the
" Mysteries," the view which sees in Jesus of Nazareth
either an essentially unmystical ethical or political
reformer, or the victim of prophetic illuminism, and half
a hundred other ingenious variations upon orthodoxy.
Above all, we shall be in conflict with those who see in
the teaching of St. Paul an opposition to the teaching of
Christ, and with those who consider the mystical element
in Christianity to be fundamentally unchristian and
ultimately descended from the Neoplatonists.1
The first class of critics will be dealt with in a later
chapter; 2 but the often violently expressed views of the
second class must be considered before we pass on. Their
position, one and all, seems to result from a fundamental
misunderstanding of mysticism; defined by them as con
sisting solely in that form of negative contemplation,
that spiritual mono-ideism, often tinctured with intense
1 This is the opinion of practically the whole Ritschlian group, who
inherited their master's anti-mystical bias. The most complete and
extreme statement of their position is by R. Herrmann, Der Verkehr des
Christen mit Gott.
2 Vide infra, Cap. III. 58

MYSTICISM AND HUMAN LIFE 59
emotion and rising to an unconditioned ecstacy, in which
the mystic claims to have enjoyed fruition of the Absolute.
This art of contemplation, practised by the Neoplatonists
and inherited from them by the Christian Church,1 repre
sents, of course, but one aspect of the mystic life — its
accident indeed, rather than its substance — and, when it
appears divorced from the rest of that life, is an aberration
meriting some at least of the strictures which Ritschl,
Herrmann and even Harnack shower upon it. __.
Thus Herrmann says, " When the influence of God
upon the soul is sought and found solely in an inward
experience of the individual; when certain excitements of
the emotions are taken, with no further question, as
evidence that the soul is possessed by God; when at the
same time nothing external to the soul is consciously and
clearly perceived and firmly grasped; when no thoughts
that elevate the spiritual life are aroused by the positive
contents of an idea that ruljes the soul — then that is the
piety of mysticism. . . . vMysticism is not that which is
common to all religion, but a particular species of religion,
namely, a piety which feels that which is historical in the
positive religion to be burdensome and so rejects it."
The natural corollaries follow, that " the Christian must
pronounce the mystic's experience of God to be a
delusion," and that " in the narrow experiences into which
mysticism dwindles there is no room for real Christian
life." 2 Granting the premisses, so thoroughgoing a
mystic as St. John of the Cross himself would almost
certainly have agreed with the conclusion; 3 but a very
1 Vide infra, Cap. V, § II.
2 R. Herrmann, Der Verkehr des Christen mit Gott, Bk. I. cap. I, § 4,
7, and cap 2, § 3 ; and Bk. II. cap. 6, § 10.
3 " It is a most perilous thing, and much more so than I can tell, to
converse with God by these supernatural ways, and whosoever is thus
disposed cannot but fall into many shameful delusions." " The humble
soul will not presume to converse with God by itself . . . God will not
enlighten him who is alone, nor confirm the truth in his heart : such a

60 THE MYSTIC WAY
slight acquaintance with the works of the Christian
mystics is enough to show how perverse is the whole
argument, how inaccurate its statement of " fact."
Far from "feeling the historical to be burdensome,"
true Christian mysticism rejects without hesitation all
individual revelations which do not accord with the
teaching and narrative of the canonical Scriptures — its
final Court of Appeal. Thus Richard of St. Victor,
che a considerar fu piu che viro,1 and through whose
school nearly every mediaeval mystic has passed, says of
the soul which claims to have enjoyed an ecstatic vision
of God, " Even if you think that you see Christ trans
figured, be not too ready to believe aught you may see
or hear in Him unless Moses and Elias run to meet
Him. I hold in suspicion all truth which the authority
of Scripture does not confirm; nor do I receive Christ in
His glory, save Moses and Elias be talking with Him." 2
Many other masters of the spiritual life have spoken to
the same effect.
The "discerning of spirits," — the sorting out, that is
to say, of real from false spirituality — has formed from
the earliest times an important branch of Christian mysti
cism; and its duties have generally been performed with
severity, completeness and common sense. For it " tradi
tion" and "experience," "authority" and "revelation"
— that is to say, the individual and universal movements
of life — must go hand in hand, justifying and com
pleting one another, if they are to be accepted as the
veritable pathway of the soul.
The great contemplative and astute psychologist who
wrote the Cloud of Unknowing has left a letter —
the " Epistle of Discretion " — addressed to a disciple
"full able and full greatly disposed to such sudden
one will be weak and cold " (St. John of the Cross, Suhida del Monte
Carmelo, Lib. II. caps. 21, 22).
1 Par. X. 132. 2 IBenjamin Minor, cap. 81.

MYSTICISM AND HUMAN LIFE 61
stirrings of singular doings, and full fast to cleave unto
them when they be received," which perfectly represents
the point of view of the best schools of Christian
mysticism. Such " sudden and singular stirrings," he
says, are ever perilous, " seem they never so likely, so
high nor so holy"; unless they have the witness and
consent of spiritual teachers " long time expert in singular
living." Moreover, he continues, with an acid wit not
rare amongst the saints, they are often mere monkey-
tricks of the soul. "As touching these stirrings of the
which thou askest, ... I say to thee that I conceive of them
suspiciously, that is, lest they should be conceived on the
ape's manner. Men say commonly that the ape doth as
he seeth others do; forgive me if I err in my suspicion,
I pray thee. . . . Beware and prove well thy stirrings, and
whence they come; for how so thou art stirred, whether
from within by grace, or from without on ape's manner,
God wote, and I not." Neither this "greedy disposi- *
tion " to spiritual joys, nor the ascetic practices of " strait
silence, singular fasting, lonely dwelling " are the central
facts for the mystic. Often they may be helps; often
hindrances. Porro unum est necessarium: a total self-
giving, an active, loving surrender to Reality, an orienta
tion of the whole self towards the spiritual world —
"lovely and listily to will to love God." "For if God
be thy love and thy meaning, the choice and the point
of thine heart, it sufficeth to thee in this life." 1 Direction
of life, transcendence, rather than a busy searching out of
deep things or some private experience of the Infinite, is
again brought home to us as the primal fact for the
developing soul.
The personal revelation or "stirring," then, is only
esteemed by the true mystic where it ministers to the
fruitful and lofty character of the individual life. The
1 " A very necessary Epistle of Discretion in Stirrings of the Soul."
Printed by E. Gardner in The Cell of Self-Knowledge, pp. 9S-"5-

62 THE MYSTIC WAY
real glory and originality of the Christian mystics does
not consist in the fact that they possess — and that often
in a supreme degree — those special intuitions which
Herrmann so unworthily describes as " beclouded con
ceptions of an Infinite Being," or, in Ritschl's scornful
phrase, " enjoy an imaginary private relationship with
God." It consists rather, according to Delacroix — an
investigator who writes without theological prejudice —
in their great constructive and synthetic power, their
development of a consciousness which can embrace both
Being and Becoming in its sweep, giving to its possessor
an unprecedented wholeness of life. " They move," he
says, " from the Infinite to the Definite : they aspire to
infinitise life and to define infinity." 1 " By one of love's
secrets which is only known to those who have experienced
it," 2 the World of Becoming is disclosed to them as a
sacrament of the Thought of God ; and this is why the
historical and the actual, instead of being " burdensome,"
as they so often prove to a merely metaphysical religion,
are seen by all true mystics to possess adorable and
inexhaustible significance. Here they perceive " the foot
steps of God, presenting some one or other perfection of
that Infinite Abyss." 3
A long series of such mystics, capable with Angela of
Foligno of perceiving that " the whole world is full of
God," have helped their fellow men towards the great
task of infinitising life; thanks to their heightened power
of " consciously and clearly perceiving " the wealth of
beauty, truth and goodness exterior to the soul. In
particular, the historical life of Christ assumes for those
who are Christians a capital importance : since life is that
which they seek, and here they find it raised to its highest

1 Etudes sur le psychologic du mysticisme, p. 235.
2 Malaval, La Pratique de la vraye theologie mystique, Vol. I. p. 342.
3 John of Holy Crosse, Philothea's Pilgrimage to Perfection, p. 192.

MYSTICISM AND HUMAN LIFE 63
denomination and manifested before the eyes of men.
They call it the Book of Life in which all must read
and meditate,1 the Bridge by which pilgrim man may
travel to his goal.2
" My humanity is the road which all must tread who -
would come to that which thou seekest," said the Eternal
Wisdom to Suso.3 " I see clearly," says St. Teresa, " that
if we are to please God, and if He is to give us His great
graces, everything must pass through the hands of His
most sacred humanity. ... I know this by repeated experi
ence. I see clearly that this is the door by which we are
to enter, if we would have the supreme Majesty reveal to
us His great secrets." 4 This humanity, says Ruysbroeck,
mystic of the mystics, is the "rule and key" — ascending
as it does to the fruition of God, without losing touch
with the joys and sorrows of humanity — "which shows
all men how they should live." 5 His biting description
of the false mystic " subtle in words, expert in dealing
with sublime things, full of studies and observations and
subtle events upon which he exercises his imagination,"
but fundamentally sterile and incapable of "coming forth
from himself " to live a life corresponding with the inflow
ing Spirit of Reality, seems framed for the condemnation
ofTall these peculiarities which Herrmann imagines to be
characteristic of mysticism as a whole.6
Such a view as this, far from absolving mysticism from
dependence on the historical, consolidates the link between
inward experience and outward event. It effectually
checks the one-sided and quietistic interpretation of
mysticism, which put such a dangerous weapon of attack
1 B. Angelae de Fulginio, Visionum et Instructionum Liber, cap. 59.
2 St. Catherine of Siena, Dialogo, cap. 22.
3 Buchlein von der ewigen Weisheit, cap. 2.
4 Vida, cap. ix. 9.
5 L'Ornement des Noces Spirituelles, Lib. II. cap. 77.
6 Op. cit., Lib. II. cap. 45.

64 THE MYSTIC WAY
into the hands of the Ritschlian school; but, on the other
hand, it opposes the peculiar and limited theory of the
function of the historical Christ, which is advocated by
that school. It gives back to the human soul the freedom
of the Infinite, yet does not loose hold of the method by
which that freedom in its fulness was first made available
to men. The Ritschlian says in effect, " We only know
Deity as we see it expressed in Christ " 1 ; a statement
which, if it is to have any meaning at all, seems to demand
a highly developed mystical consciousness in those who
subscribe to it! The true mystic answers, "Life, not
knowledge, is our aim : nothing done for us, or exhibited
to us, can have the significance of that which is done in
us. We can only know the real in so far as we possess
reality : and growth to that real life in which we are
in union with God is an organic process only possible
of accomplishment in one way — by following in the
most practical and concrete sense the actual method of
Christ." " Christian mysticism," says Delacroix — almost alone
amongst modern psychologists in seizing this vital fact —
" is orientated at one and the same time towards the in
accessible God, where all determination vanishes, and
towards the God-Logos, the ' Word of God,' the wisdom
and holiness of the world. In spite of the sometimes
contradictory appearance of absorption in the Father, it
is, at bottom, the mysticism of the Son. Its ambition
is to make of the soul a divine instrument, a place where
the divine power dwells and incarnates itself: the equi
valent of Christ." 2
Such growth towards the Life of God must imply — so
the Christian mystics think — a growth in the godlike
1 Herrmann even goes to the length of saying, " We do not merely
come through Christ to God. It is truer to say that we find in God
nothing but Christ" (op. cit., Bk. I. cap. I, § n).
2 Etudes sur le fsychologie du mysticisme, p. xiii.

MYSTICISM AND HUMAN LIFE 65
power of self-expression under two orders, the Eternal
and the Temporal, the contemplative and the active; for
"Perfection ever moves on two poles, extremely opposite;
which St. Paul calls Height and Depth, St. Francis
What is God, and what am I ? " x Thus " the truly
illuminated man," says Ruysbroeck, "flows out in
universal charity toward heaven and upon earth." 2 He
is " the intermediary between God and Creation." 3 His
life has been surrendered, not that it may be annihilated,
but only that it may be made more active, and more
real. " What then is wanted," says Baron von Hiigel, " if we
would really cover the facts of the case, is evidently not
a conception which would minimise the human action, and
would represent the latter as shrinking, in proportion as
God's action increases; but one which, on the contrary,
fully faces, and keeps a firm hold of, the mysterious
paradox which pervades all true life, and which shows us
the human soul as self -active in proportion to God's action
within it. . . . Grace and -the Will thus rise and fall, in
their degree of action, together ; and man will never be
so fully active, so truly and intensely himself, as when he
is most possessed by God." 4
This total and life-enhancing surrender to the Tran
scendent is the consummation towards which the Christian
mystics move. Life in its wholeness is their aim ; a
concrete and actual existence which shall include both God
and the world, and shall raise to their highest terms, use
for their highest purposes, that power of receptivity, that
power of controlled attention, that power of energetic
response, which characterises human consciousness. Their
method is positive, not negative : they reject nothing, but
1 John of Holy Crosse, Philothea's Pilgrimage to Perfection, p. 219.
2 VOrnement des noces spirituelles, Lib. II. cap. 45.
3 Op. cit., Lib. II. cap. 44.
4 The Mystical Element of Religion, Vol. I. p. 80.

66 THE MYSTIC WAY
re-order all, completing human nature by the addition of
a " top storey " which crowns instead of crushing the
foundation upon which it is raised. By a process which
is the secret of the mystic consciousness, and which finds
its classic expression in the historic Christ, they achieve
a synthesis of those " completing opposites " in which
St. Augustine, and after him Ruysbroeck, saw revealed
the essential character of Deity : the changeless and the
changeful, the ceaseless onward push of the elan vital,
and the Pure Being which transcends and supports the
storm of life and change.
In this paradoxical union of Being and Becoming —
" Peace according to His essence, activity according to
His nature : absolute stillness, absolute fecundity " —
Ruysbroeck held that the secret of Divine Reality was
hid : and that those who had reached the supreme
summit of the inner life and claimed actual participation
in the " life of God," must possess an equivalent whole
ness of experience 1 — in activity and contemplation, in
fruition and work, " swinging between the unseen and the
seen." They must go, he says of them, " toward God by
inward love in eternal work, and in God by fruitive
inclination in eternal rest," 2 running by His side upon
the Highway of Love : 3 and, because of this complete
conformity to the Universal Rhythm, harmonising that
interior consciousness of perfect rest which is the reward
of the surrender of finite to Infinite Life with the cease
less activity of an auxiliary of God, who desires only to
"be to the Eternal Goodness what his own hand is to a
man." 4
We may translate all this to our reason-loving minds,
though at the cost of much beauty and significance, as
1 De Vera Contemplatione (Hello, p. 175).
2 L'Ornement des noces spirituelles, Lib. II. cap. 73.
3 Ibid., Samuel (Hello, p. 207).
4 Theologia Germanica, cap. 10.

MYSTICISM AND HUMAN LIFE 67
the achievement of an abiding sense of the reality and
importance of the flux of things, and of Spirit's veritable
life growth and work within that flux, united with a
deeply conscious participation in that transcendent, all-
embracing Divine Order — that independent, changeless,
unfathomable Life of God — within which the striving
world of Time is held secure. The real possessors of
that " new creation," the Christian consciousness, look
towards a divine synthesis inconceivable to the common
mind, wherein this Being and this Becoming, la forma
universal di questo nodo, are reconciled and embraced in
the transcendent life of Reality. " For the intermittent
and alternating mysticism of the ecstatic, they substitute
a mysticism which is continuous and homogeneous." x
This synthesis is prefigured for them, the way to its
attainment shown, in the historic life of Christ ; where
they find the pure character of God, the secret tendency
of Spirit, expressed under the limitations of a growing and
enduring world. Of this life, they know themselves to
be the direct inheritors. Thus, treading as well as they
can in the footsteps of their pattern, they actually " bring
the Eternal into Time" ; and by this act lift the process
of Time into the light of Eternity.
"There is an inward sight," says the Theologia
Germanica, "which hath power to perceive the One true
Good, and that it is neither this nor that, but that of which
St. Paul saith; * When that which is perfect is come, then
that which is in part shall be done away.' By this he
meaneth, that the Whole and Perfect excelleth all the
fragments, and that all which is in part and imperfect is
as nought compared to the Perfect. . . . Behold! where
there is this inward sight, the man perceiveth of a truth,
that Christ's life is the best and noblest life, and therefore
the most to be preferred, and he willingly accepteth and
endureth it, without a question or a complaint, whether
1 Delacroix, Etudes sur la psychologic de mysticisme, xv.
F 2

68 THE MYSTIC WAY
it please or offend nature or other men, whether he like
or dislike it, find it sweet or bitter and the like. And
therefore wherever this perfect and true Good is known,
there also the life of Christ must be led, until the death
of the body. And he who vainly thinketh otherwise is
deceived, and he who saith otherwise, lieth, and in what
man the life of Christ is not, of him the true Good and
eternal Truth will never more be known." J
This passage undoubtedly represents the norm of
Christian mysticism — the "path to that which is Best."2
Over and over again we find its doctrine repeated and
affirmed. We see, when we examine Christian literature,
that to all its greater saints and most of its greater writers
the concrete events in the life of the historical Christ have
seemed of overwhelming significance. Vita tua, via nostra,
says a, Kempis. " He appeared amongst us," says Angela
of Foligno, " in order that we might be instructed by means
of His life, His death, and His teaching. . . . His life is
an ensample and a pattern for every mortal that desireth
to be saved."3 More, these events, in the order in which
they are reported to us, have always been for them the
types of successive events in the inner history of the
ascending soul. They speak of its " New Birth,"
its "Temptation," "Transfiguration," " Gethsemane,"
"Crucifixion" and "Resurrection"; and test the
healthiness of its growth by its conformity to this pattern
of development. Readers of ascetic literature are so
accustomed to this, that it has ceased to strike them as
strange; yet, were the Ritschlians right in their theory as
to the non-Christian nature of the mystic life, it would
be strange indeed.
St. Ignatius Loyola, whose Spiritual Exercises show him
to have been possessed of a knowledge of human person
ality so penetrating and exact that it might almost be
1 Theologia Germanica, cap. 18. 2 Ibid., cap. 23.
3 B. Angelse de Fulginio, Visionum et instructionum liber, cap. 59.

MYSTICISM AND HUMAN LIFE 69
called inspired, mapped out the complex whole of man's
spiritual career into " three degrees of humility." The
first degree, which is that of a beginner, brings the mind
to a point at which it will make any sacrifice rather than
commit a " mortal " sin. The second degree, that of
" proficient," educates the moral sensibility to a point at
which it will make any sacrifice rather than commit
"venial" sin. This would appear to be the limit of
normal ethical transcendence : but it is merely the prepara
tion of the third degree, that of the " perfect." Those
who have risen to this height are completely set upon one
object, for which they easily abandon everything else —
"to make their lives harmonise with the life of Christ."
When we read this, we suddenly perceive why it was
that the author of the Imitatio Christi called his book the
"Ecclesiastical Music "; for in it we hear the melody of
the Church's inner life.
Observe that St. Ignatius, though himself a great'
mystic, wished by this method to create active and heroic ¦¦
rather than contemplative Christians. He would gladly'
have subscribed to the dictum of Recejac, that " Mysticism
ought never to depart from the formula so admirably
adapted to it by Aristotle — ' to play the man.' " x Yet
the way upon which he sets the growing soul is the Mystic
Way — the life it is to follow is that "lovely life" in
which " it can be said of a truth God and man are one." 2
The state at which it is to aim is not the state supposed
to be characteristic of "practical Christianity"; but the
transfigured life of the unitive mystic, living "Eternal
Life in the midst of Time."
1 Fondements de le connaissance mystique, Pt. I. cap. 2, § 6.
2 Theo. Ger., cap. 24.

CHAPTER II
MYSTICISM AND CHRISTOLOGY
" From Him there began the interweaving of divine and human nature,
in order that the human, by communion with the divine, might rise to
be divine : not in Jesus alone, but in all those who not only believe,
but enter upon the life which Jesus taught." — (Origen, Contra Celsum,
III. 28.)

THE SYNOPTIC RECORD
We have said that the appearance of Christianity marks
the discovery by man, or the revelation to man — opposite
poles of the same substantial fact — of a genuinely new
form of life. Already discerned by certain spirits behind
veils, and known in part, it is now exhibited in its whole
ness ; establishing itself upon heights which — since they
reach, and unite with, Reality — lay claim to the great
title " divine."
Jesus of Nazareth, the historical Christ, was, says the
Church, "divine and human" — fully and completely
human, " of reasonable soul and human flesh subsisting."
The working, then, of that strange principle in Him
which religious speculation calls " divine," which marks
His profound and unsullied participation in Reality, will
be conditioned by the ways and limitations of that normal
body and soul which we call " human." Here is a com
monplace of modern theology; the root idea which lies
at the bottom of its doctrine of "Kenosis"; one of the
thin places in the dogmatic fence, through which it is
accustomed to escape in haste from untenable positions.
The discussion of the "divine nature" of Christ be
longs, of course, to theology and metaphysics : though
even here it is possible that the most intense experiences
of those mystics who have attained to the Unitive — or,
as they persistently call it, the Deified — state, can give us
hints as to the way in which such an identity with the
Transcendent Order is likely to express itself within the
73

74 THE MYSTIC WAY
limitations of human consciousness. But the discussion
of His human nature, of the "reasonable soul " in which
that consciousness of divine sonship developed, is in part
at least the business of psychology.
"If," says Prof. Gardner, "we began by making as
sumptions as to what the divine nature must be, instead
of inquiring how it is revealed to us, we enter on a fruit
less task." 1 It is plain that if the psychic life, the human
nature, through which that revelation reached us were
human at all, it must have been deeply and completely so.
" Not as not being man, but as being from men, He was
beyond men," says Dionysius the Areopagite; 2 and in
the same spirit a very different theologian has observed
that the expression " Son of Man " means " one who
completely fulfilled the idea of man, and as such was in
specially close relationship to the Father." 3 The study,
then, of such a truly human nature, which accepts and
does not escape the machinery and the limitations which
have been developed by the evolution of the race, whilst
" exercising for us a certain new God-incarnate energy," 4
cannot be undertaken apart from the general study of
human consciousness. The personality of Christ, whilst
itself unique, yet touches the normal personality of man
at every point. The reverent process of insulation to
which it is too often subjected, entirely destroys its
meaning for life.
The existing material, then, must be re-examined in
the light of psychological science; and in the light of the
reports of those who declare that they experienced in some
measure that which Jesus claimed in full measure — the
union of the Human and the Real. That existing material
is of four kinds, (i) The scantily reported acts of Jesus
1 Exploratio Evangelica, p. 37.
2 Fourth Letter to Gaius Therapeutes.
3 Prof. Driver, in Hastings' Dictionary of the Bible, Vol. IV. p. 581.
4 Dionysius the Areopagite, op. cit.

MYSTICISM AND CHRISTOLOGY 75
as preserved in the Synoptic gospels. (2) Such of His
words and teachings as have survived in these same col
lections. (3) The attitude and tradition of the early
Church, which, founded on experience and on the teach
ings of two supreme mystics, St. Paul and the writer of
the Fourth Gospel, largely conditioned the selection of
acts and teachings which have been preserved for us, the
development of the rites in which those teachings took
dramatic form. (4) The lives of the Christian mystics,
and the subsequent history of the Church; the direction
of its secret life — conscious only at rare intervals, and in
the personalities of its greatest mystics and saints —
through the change that marks its steady onward sweep.
If these materials are to be of use to us, it is imperative
that we learn to look at them with " innocence of eye " :
that the concepts of popular religion or the equally distort
ing imaginations of " higher critics " be not allowed to
intrude themselves between our vision and the statements
made by a Mark or a Paul, the evidence afforded by the
experience of a Francis or a Teresa. Seen with such
incorrupt perceptions, such artistic freshness, they begin
once more to live ; and the quality and power of growth
comes home to us, as a primal element of the revelation
they contain.
If we look at the acts of any great man, we invariably
find that they exhibit development; though this develop
ment may be of very various kinds. The creative genius
disclosed by those acts may be spiritual, ethical, artistic,
mechanical — what you will; but whatever it be, it grows,
gradually invading and subduing more and more of the
elements of conscious life to its dominion. Such a growth
is an essential attribute of life : and its absence makes, not
for divinity, but for unreality. Now the character of Jesus,
taken alone as it stands revealed in the canonical gospels,
and without any theological presuppositions, certainly
represents, at the very least, a personality of transcendent

76 THE MYSTIC WAY
spiritual genius; towering in its wholeness high above
even the loftiest levels of " normal " sanctity or power.
This much the reverent agnostic is always willing to allow.
But this human nature, this personality, is placed in Time :
is immersed in the stream of Becoming. If, then, it be
really human, really alive, it will share — and share in the
most intense way possible — the regnant characteristic of
all living things. It will move and grow. " To live is
to change; and to be perfect is to have changed often." 1
Since we know nothing of life apart from movement,
from its ceaseless sweeping curve from birth to death,
theology itself cannot afford to conceive Christ's life as
emancipated from the law of growth. This would make
it the miraculous emergence of the ready-made into a
world of which creative effort is the soul; a static freak,
absolved from that obligation of enduring through inces
sant change which is implicit in all life. Rather should
we see in it the elan vital "energising enthusiastically";
raised, in the language of the vitalists, to the highest
possible tension, but none the less retaining its specific
character, obeying the imperative need of all life, divine
and human alike, to push on, to spread, to create — the
passion for perfection, the instinct for transcendence.
Perhaps, when we have learned to see it thus, "miracle
will no longer be a term reserved for a series of facts
choicely isolated from organic connection with nature or
life; but will be best seen in the wonder and awe felt for
all nature, and perhaps specially for growth." 2
"The essence of life lies in the movement by which
it is transmitted." What, then, was the movement by
which this " more abundant life " was transmitted to the
race ?
The answer which appears to result from a careful study
of the Synoptics is this : that the life of Jesus exhibits in
1 J. H. Newman, Essay on the Development of Christian Doctrine.
2 Stanley Hall, Adolescence, Vol. II. p. 127.

MYSTICISM AND CHRISTOLOGY 77
absolute perfection — in a classic example ever to be aimed
at, never to be passed — that psychological growth towards
God, that movement and direction, which is found in
varying degrees of perfection in the lives of the great
mystics. All the characteristic experiences of a Paul, a
Suso, a Teresa, are found in a heightened form in the life
of their Master. They realise this fact; and, one and all,
constantly appeal to that life as a witness to the reality
and naturalness of their own adventures. The life of
Christ, in fact, exhibits the Independent Spiritual Life
being lived in perfection by the use of machinery which
we all possess ; in a way, then, in which we can live it,
not in some miraculous unnatural way in which we cannot
live it. His self-chosen title of Son of Man suggests that
this, and not theological doctrine or ethical rule, forms the
heart of His revelation. " Apparve in questa forma
Per dare a noi la norma."
The few points on which we can rely, the few episodes
which did certainly occur in a determined order, in the
historical life of Jesus, are just those which indicate the
kind of growth, and kind of experience, most characteristic
of the mystic life. Religious self-suggestion, which the
amateur psychologist will at once advance as the cause of
this phenomenon, is excluded by the fact that mystics
who have hardly known the name of Christ grow in this
same way, conform to this pattern : and " Neoplatonic
influence," so often claimed as the sole origin of the
mystic element in Christianity, fails to explain how it is
that each of the Synoptic gospels, written long before
the Mystic Way had been codified or described — long
before the diagrams of Neoplatonism had elucidated the
difficult path of the Cross — preserve intact amidst many
variations and inconsistencies the record of this process
of transcendence.

78 THE MYSTIC WAY
It may be true, as many critics have declared, that
adequate materials for a biography of Jesus do not exist.
But materials for a history of His psychological de
velopment do undoubtedly exist; preserved and set in
order by the best of all witnesses, those who did not
know the bearing of the facts which they have reported,
or the significance of the sequence in which they are
placed. Since the Gospel literature was formed after the Church,
and not the Church after the Gospel literature — since the
Synoptics are, as they stand, post-Pauline books, written
to supply the immediate needs of Paul's spiritual families
— we may expect to find in them interpretation as well as
history; perhaps, on the whole, more interpretation than
history, since their aim is to prepare the mind for Life's
amazing future, rather than to preserve the record of the
equally amazing past. In the language of modern criti
cism, they are " eschatological books." They look for
wards, not backwards ; and imply in every line the
Parousia which shall complete the revelation that they
begin. Moreover, they are written by those who have
actually, practically experienced, not merely a " belief "
in a Messiah, a Saviour, or an institution, but that amaz
ing inflow of new life, that " New Birth " which Chris
tianity initiated, in the thoroughness and violence with
which it appears to have been experienced in apostolic
times. We may expect, then, that the love and enthusi
asm of the convert will blaze in their words, and illuminate
the events of which they treat : and as a result, that the
finished production will tend to be a great work of art —
a musical revelation of reality — rather than an exact work
of science, an analysis of " observed phenomena."
The three Synoptic gospels are at bottom three such
works of art : in each we see the Christian " revelation,"
and the life which expressed it, " through a temperament."
Of these three temperaments that of the author of

MYSTICISM AND CHRISTOLOGY 79
Matthew seems to be of the historical and traditionalist
type, with the unconscious tendency of this kind of
character to select and value events with an eye to their
causal relations with the past; to the fulfilment of pro
phecies, the satisfaction of national ideals. Mark's
document, as we now have it, is like the work of a
practical missionary, whose whole experience has led him
to appreciate the value of the sensational and miraculous.
"Luke's" character is more interesting;1 and its result
upon his work in some respects more valuable. His
peculiar insight has led him to bring out certain deeply
significant sides of the primitive revelation which the
other Synoptics hardly touch. This does not mean that
we find special value in incidents for which Luke is the
only witness. All the essential facts are found in either
the " double " or the " triple " tradition; the great events
in all three gospels, the great teachings in Matthew and
in Luke. But many of these facts and sayings are shown
by Luke alone in a light which reveals their true import :
not as isolated maxims or marvels, but as proclamations
of the conditions of New Life. Those who accept the
traditional authorship of the Third Gospel or the docu
ment which underlies it, will naturally connect this quality
in Luke partly with his Greek nationality and possible
Hellenistic education, but chiefly with the fact that he
was the friend and pupil of the deeply mystical Paul, and
had learned to understand Christianity as Paul understood
and lived it — as an actual and new kind of life; just as
the low ebb of the mystic element in Mark may be related
1 The authorship of the Third Gospel is still a matter of controversy.
Harnack, Sir W. Ramsay, and other recent critics ascribe its substance to
St. Luke himself. Cf. Harnack, Lukas der Arzt; Ramsay, Luke the
Physician. Against this must be placed ^the fact that the most fearless
and acute of living scholars, Loisy, Les Evangiles synoptiques, is strongly
opposed to the traditional view. No final settlement of the problem is
yet in sight, and all who base arguments on the peculiarities of this gospel
are bound to take into consideration the uncertainties surrounding it.

80 THE MYSTIC WAY
to his rupture with Paul, and his long connection with
the practical but rather limited mind of Peter.1
Amongst the things upon which Luke lays deliberate
stress, are all the ascetic and " other-worldly " elements
in the teaching of Christ. He it is who has preserved
the commendation of Mary, type of the contemplative
soul.2 Had his gospel alone survived, many incidents, it
is true, would have been known to us only in a twisted and
poetic form. But the rules of the real Christian life, the
primal laws which govern the emergence of the spiritual
consciousness, and the sequence of states which mark
its establishment, would have been preserved intact.
Poverty, Asceticism, Detachment, Vocation, mystical
Charity — these watchwords of the mystics are all found
in his work, stated with far greater emphasis than in either
of the other Synoptics. The term " grace," regnant in
the works of St. Paul, is found eight times in this gospel;
though never used by Matthew and Mark. "We are
struck," says Julicher, " by the unworldliness of his tone,
by his aversion to property and enjoyment, by his glori
fication of poverty, his accentuation of the duty of self-
sacrifice and especially of almsgiving. One need merely
read Luke xiv. 26-32 beside Matthew x. 37 in order
to feel the sternness of Luke's demands ; one almost has
the impression that the boundless charity towards sinners
shown by this gospel was to be compensated for by the
equally exalted character of the demands made on the
disciple." 3 Yet this austere moralist, this counsellor of
1 The so-called " Pauline " elements in Mark, detected by Loisy
(op. cit), appear to rest on very slender foundations, and refer rather to
the Paul of theological imagination than to the living genius who speaks
in the epistles.
2 Luke x. 42.
3 Introduction to the New Testament, p. 335. Liberal Protestant
theology has tried to discredit this ascetic tendency, so difficult to reconcile
with its favourite theories, by detecting " Ebionite influence " in Luke,
but has not yet produced any valid evidence in support of this hypothesis.

MYSTICISM AND CHRISTOLOGY 81
perfection, is in a high degree an artist and a poet. From
him come the matchless scenes of the Annunciation and
Nativity. He is the composer of that exquisite cento of
Old Testament phrases, the Magnificat; and with him
" imaginative wonder " first takes its place side by side
with historic belief.
True, the essence of these things — the austerity and
the romance — underlies the descriptions of Matthew and
Mark. They have of necessity a place in every gospel, and
cannot be eliminated in the interests of " ethical " or
" healthy-minded " Christianity. But Matthew and Mark
do not perceive their essential character with such clear
ness as this Evangelist : a clearness we might naturally
expect from the companion and pupil of St. Paul. One
gives us the Messiah who is a bridge between the prophets
and the Church; the other gives us the marvellous Divine
Man. Luke, reviewing the material in the light of a
richer experience — perhaps his own, perhaps that of Paul
— accepts both; but he gives us chiefly the Revealer of
a New Life, who " saves " men by Himself living that
life, and so putting them upon the road by which it may
be obtained : exhibiting " that mysterious evolution of
the divine out of the human to which we give the name
of redemption." * The three gospels, then, represent the
temperamental tendencies of ecclesiastic, missionary,
ascetic : and the effect of their cumulative testimony is
to establish the fact that the new life which informed all
these aspects of the Church's energies was primarily and
fundamentally Mystic.
We may probably accept the conclusion of Julicher2
as broadly true, that the life of Jesus did, in its general
outline, unfold itself in the order given by Mark. The
first significant moment of His life was an experience of
profound personal illumination; followed by a withdrawal
1 E. A. Abbott, The Son of Man, p. xii.
2 Introduction to the New Testament, p. 318.
G

82 THE MYSTIC WAY
into solitude — the "cell of self-knowledge" of the
mystics — where the divine elements of His human nature
were harmonised and adjusted to His supreme destiny.
Then the public appearance; the preaching, "as one who
had authority," the announcement of that apocalyptic
coming of " new things " of which He felt Himself to be
the pioneer. At first an object of wonder, He gradually
provoked the opposition of the world — and particularly of
the prosperous, orthodox, and self-satisfied — by His suc
cessful preaching of an uncompromising moral transcend
ence. Having provoked the enmity of the upper classes
— and, we might add, having proved the impossibility of
communicating His message of new life to humanity as
a whole — He withdrew, and limited His teachings to the
"little flock" destined to be the thoroughfare through
which that life should pass. When the " time was accom
plished," the human frame spent by the violence of the
spiritual life which it expressed, the forces of destruction
had their way. The bitter mental accompaniments of the
Passion — the Agony in the Garden, the Eloi, eloi of the
Cross — testify to the presence of that darkness through
which the soul of every mystic must pass to the condition
of complete identification with the Transcendental Order
which they so often call the " Resurrection-life." Mark,
the least mystical of evangelists, yet preserves intact the
story of this psychological development, beneath the series
of marvellous and astonishing minor incidents which were
to him the earnest of its existence and truth.

II
THE BAPTISM AND TEMPTATION
The first events which all three Synoptists report, as
at once historical and significant, are of course the preach
ing of John the Baptist, his baptism of Jesus of Nazareth,
and the phenomena which attended it. Though it is at
least highly probable that the youth of Jesus exhibited the
presence and growth of those qualities which controlled
His public career, here it is that these qualities first
declared themselves in their splendour and power. Here,
definitely and visibly, for the first generation of Christians,
the new era began. This, they said, was the Epiphany,
the revelation of God; and they gave to it an honour,
invested it with a crucial meaning, which was afterwards
transferred to the story of the Nativity.1
John the Baptist is a figure not difficult to realise or
understand, when we have learnt to shift our point of
view from the conceptual and edifying categories of
tradition to the rich actualities of life. He is the supreme
example of a general law : of the fact that all great changes
in the worlds of spirit and of thought have their fore
runners; minds which perceive the first significant move
ment, the sword of the spirit stirring in its sheath, long
before the new direction is generally perceived or under
stood. John was a " prophet " — that is to say, a spiritual
genius — with that intuitive knowledge of the immediate
tendencies of life often found in those who are possessed
of an instinct for Transcendent Reality. The span of a
great mind, a great personality, gathers up into its
1 Cf. Loisy, Les Evangiles synoptiques, Vol. I. pp. 405-7.
G 2 83

84 THE MYSTIC WAY
"Now," and experiences "all at once," a number of
smaller rhythms or moments which are separate experi
ences for lesser men. As we, in our wide rhythm of
perception, gather up the countless small and swift vibra
tions of the physical world and weld them into sound
or light ; so the spiritual genius gathers up into his
consciousness of a wide present, countless little tendencies
and events. By this synthetic act he transcends the storm
of succession, and attains a prophetic vision, which seems
to embrace future as well as past. He is plunged in the
stream of life, and feels the way in which it tends to
move. Such a mind discerns, though he may not under
stand, the coming of a change long before it can be known
by other men; and, trying to communicate his certitude,
becomes a "prophet" or a "seer."
John the Baptist, then, that strange figure watching and
waiting in the desert for some mighty event which his
heightened powers could feel in its approach but could not
see, is the real link between two levels of humanity.
Freed by his ascetic life from the fetters of the obvious,
his intuitive faculties nourished by the splendid dreams
of Hebrew prophecy, and by a life at once wild and holy,
which kept him closer than other men to ,the natural and
the supernatural worlds, he felt the new movement, the
new direction of life. Though its meaning might be
hidden, its actuality was undeniable. Something was
coming. This conviction flooded his consciousness,
" inspired " him ; became the dominant fact of his exist
ence. " A message from God came upon John," 1 speak
ing without utterance in the deeps of his soul. He was
driven to proclaim it as best he could; naturally under the
traditional and deeply significant images of the Jewish
Scriptures and apocalyptic books. Hence he was really
its Forerunner, the preparer of the Way.
The Synoptics are agreed as to the form which the
Baptist's preaching took. His message was simple and yet
1 Luke iii. 2 (Weymouth's trans.).

MYSTICISM AND CHRISTOLOGY 85
startling. He said perpetually, " Change your minds, for
the Kingdom of Heaven is close at hand." 1 " A new
form of life is imminent — there is One coming after me
mightier than I — therefore prepare its thoroughfare, make
its highway straight, lest it crush those things it finds
upon its path. It will not travel along the old, easy paths
of perception. The crooked places shall be turned into
straight roads, and the rugged ways into smooth. . . . Live
lives which shall prove your change of heart."2
For John, whatever the apocalyptic form which his
religious education caused him to give to these intuitions,
it is plain that there was newness in the air. This,
after all, is the important matter ; this intuitive grasp
of novelty. Here consciousness lays hold on life. The
unimportant matter is the symbolic picture into which
the brain translates it. " The baptism of the Spirit and
of Fire " — the vitalising wind, the fierce and purging
flame — he cries in the strange, poetic, infinitely suggestive
language of prophecy. If he is to be taken as a true
harbinger, as an earnest of the quality of the Christian life;
then, how romantic, how sacramental — above all, how
predominantly ascetic — that life must seem! Nothing
here forecasts the platitudinous ethics of modern theology.
Deliberate choice, deep-seated change, stern detachment,
a humble preparation for the great re-making of things :
no comfortable compromise, or agreeable trust in a
vicarious salvation. As a matter of fact, in the lives of
that small handful in whom the peculiar Christian con
sciousness has been developed, the demands of John the
Baptist were always fulfilled before the results promised
by Jesus were experienced. Asceticism was the gateway
to mysticism ; and the secret of the Kingdom was only
understood by those who had " changed their minds."
1 Matt. iii. 2. This is the literal meaning of the Greek, obscured by
the A.V. " Repent " and the Vulgate " Poenitentiam agite ! " Cf.
Weymouth, New Testament in Modern Speech, p. 7.
2 Luke iii. 16, 5,^8 (paraphrase).

86 THE MYSTIC WAY
It was clear to John, contrasting the austere splendour
of his vision with the mean curiosity and fear of the
crowds who ran to his preaching, that this imminent
newness which overshadowed and "inspired" him, was
destined to make a sharp division in the world of life.
Some would ascend to the new levels now made plain;
others, incapable of the necessary struggle and readjust
ment, would fall back. A new sorting-house was here
set up; a new test was established of the spirit's fitness to
survive. " His fan is in his hand, thoroughly to cleanse
his threshing-floor, and to gather the wheat to his garner ;
but the chaff he will burn up with unquenchable fire." 1
Tame words to us, dulled by long use; but terrible
upon the lips of a man who had given up everything
which we think desirable in order that he might speak
them. Yet, according to Mark and Luke — who here represent
the most trustworthy tradition — when the new life actually
approached him, came within his field of perception, John,
tuned up to the expectation of some amazing event, did
not recognise it : so complete was its identification with
that great stream of Becoming which it was destined to
infect and control. The Forerunner turns on his own
tracks, to become the unconscious initiator of Him whose
Way he had prepared ; for the baptism of Jesus marks
the definite emergence of His consciousness of a unique
destiny, a unique relation to Reality. It revealed Him
to Himself, and paralleled upon transcendent levels the
psychological crisis of " mystical awakening " or con
version ; the change of mind which is experienced in
various degrees of completeness by all those who are
destined to follow the Mystic Way and reach the levels
of consciousness known as " union with God."
" Now when all the people had been baptised," says
Luke, " and Jesus also had been baptised and was praying,
the sky opened and the Holy Spirit came down in bodily
1 Luke iii. 17 (R.V.).

MYSTICISM AND CHRISTOLOGY 87
shape like a dove upon Him, and a voice from Heaven
which said, Thou art My Son, dearly loved : in Thee is
My delight." J
Matthew and Mark make clear the subjective nature of
this vision by saying, " He saw the Spirit of God
descending," and "He saw an opening in the sky."2
Moreover, the words of the message are compounded of
two texts from the Hebrew Scriptures, suddenly heard
within the mind and invested with a special meaning and
authority. They are instances of audition, of the " distinct
interior words" whereby the spiritual genius commonly
translates his intense intuition of the transcendent into a
form with which his surface mind can deal. The
machinery of this whole experience is in fact natural and
human machinery, which has been used over and over
again in the course of the spiritual history of mankind.
A crucial moment had come. The strange, new life
latent in Jesus of Nazareth, suddenly flooded His human
consciousness. That consciousness was abruptly lifted to
new levels ; suddenly became aware of Reality, and of its
own complete participation in Reality. Such a realisa
tion, so vast an intuition, transcended all the resources of
that mental apparatus with which our incarnate spirits are
fettered and equipped. Yet it must be seized, and crushed
into some limiting concept, if it were ever to be expressed.
Artistic symbols, the image of the dove — a type for
Semitic thought of the creative, fertilising power brooding
upon the surface of life3 — the fragment of poetry heard
1 Luke iii. 21 (Weymouth's trans.).
2 Matt. iii. 16, and Mark i. 10 (Weymouth's trans.). The form " This
is my beloved Son " in Matthew suggests that the spiritual experience
was already developing into the external miracle. Cf. Carpenter, The
First Three Gospels, 2nd ed., p. 165.
3 " This comparison of the Spirit of God to a dove was the property of
the scribal erudition of that day : for instance, it compared the Spirit of
God brooding over the waters of chaos in Gen. i. 2 to Noah's dove flutter
ing over the waters of the deluge in Gen. viii. 8 " (O. Holtzmann, Leben
Jesu, p. 105).

88 THE MYSTIC WAY
with the inward ear and now invested with a new and
intense significance, the " vision " and " audition " which
form the links between spiritual and sensuous experience :
these came into play. To acknowledge this is only to
acknowledge the completeness of the humanity of Christ;
who " came, not to destroy but to fulfil " the slow-
budding potentialities of the race.
Yet in this case even more than in all other cases, the
cerebral pantomime of voice and vision, the vivid light
which is nearly always the brain's crude symbol of that
expansion and illumination of consciousness in which
Reality breaks in upon it, or it breaks in upon Reality —
these things could but represent a fraction of the whole,
real experience of the mind : as a poem tells but a fraction
of the ecstatic adventure of the poet. " The brain state,"
says Bergson, " indicates only a very small part of the
mental state; that part which is capable of translating itself
into movements of locomotion." x Behind this lies a vast
region of perceptions and correspondences which elude
the image-making powers of the surface consciousness.
Pure perception must be translated into such images by
the brain, if thought is to lay hold of it ; but the more
transcendent the perception, the less of it the image will
contrive to represent. This is the explanation of the
obvious discrepancy between such events as the baptismal
vision of Jesus, the conversion vision of St. Paul, the
" Tolle, lege " of St. Augustine, the voices heard by Joan
of Arc, and the immense effects which appear to flow from
them. Such visions are true sacraments, crude outward
signs of inward grace, of a veritable contact between the
soul and its Source. In the case of Jesus, the outward
expression accompanies a sudden and irrevocable know
ledge of identity with that Source ; so complete, that only
the human metaphor of sonship can express it.1
1 Matter and Memory, xiii.
2 Though the expression " Son of God " is never used by Jesus of
Himself, the idea of the Fatherhood of God, as experienced by Him in a

MYSTICISM AND CHRISTOLOGY 89
Thisdifficult idea of " Fatherhood," central for Christian
mysticism, yet so easily degraded into anthropomorphism
of the most sentimental kind, has been beautifully treated
by the great nameless mystic of the Theologia Germanica.
" Christ hath also said : c No man cometh unto Me, except
the Father, which hath sent Me, draw him.' Now mark :
by the Father, I understand the Perfect, Simple Good,
which is All and above All, and without which and besides
which there is no true Substance, nor true Good, and
without which no good work ever was or will be done.
And in that it is All, it must be in All and above All. . . .
Now behold, when this Perfect Good, which is unname-
able, floweth into a Person able to bring forth, and
bringeth forth the Only-begotten Son in that Person, and
itself in Him, we call it the Father." x
There is one deeply significant difference between this
psychological crisis in the life of Jesus and its lesser
equivalent in the lives of Christian and other mystics. I
mean the total absence of the " sense of sin." 2 In such
rare moments of illumination the normal self becomes
conscious of Divine Perfection : a perfection transcending
not merely all that it may be, but all that it may dream.
This consciousness is always and inevitably balanced by
special manner, is notoriously a central fact of the Gospel. He adopted
this term for God from the popular usage of the time, whilst giving to it
a fresh and personal significance. Cf. Dalman, The Words of Jesus, pp.
188-280. 1 Theologia Germanica, cap. 53.
2 The inconsistency of one in whom there was no sense of sin seeking
the baptism of John, which was " for the remission of sins," has been
dwelt on by modern critics. See A. Reville, Jhus de Nazareth, Vol. II. p. 8,
and Carpenter, The First Three Gospels, p. 118. This paradox was felt as
a difficulty in early times ; and the apocryphal Gospel of the Hebrews
attempts a feeble explanation of it. But the correct view would seem to
be, that freedom from sin was but one condition of the complete " change
of mind " which John preached and Jesus actually brought in. This
" change " it was which was offered to the candidates for baptism ; and
which Jesus experienced in its fullest splendour in the symbolic drama
recorded by the Synoptists.

90 THE MYSTIC WAY
a terrible consciousness of personal imperfection : of dis
harmony with that which is beheld. Thus the seeing self
is torn between adoration and contrition ; the joy of
discovered Reality soon fades before the sense of some
thing frustrated and unachieved, which results from the
first collision between temporal actualities and eternal
possibilities in man's soul. " For whilst the true lover
with strong and fervent desire into God is borne, all
things him displease that from the sight of God with
draw." l He is, to use once more Augustine's image,
caught up by Perfect Beauty and dragged back by his
own weight. In the case of Jesus, the exact opposite is
reported to us. Here there is no collision : only a
discovery. His predominant conviction, expressed by the
inward voice, is of identity with that which He sees : of
a complete harmony, a "sonship" never to be lost or
broken, which normal man can only win in a partial degree
by long efforts towards readjustment. " God is the only
Reality, and we are real only so far as we are in His
order and He is in us." 2 The declaration of sonship, the
descent of the dove, imaged this truth, and revealed to the
surface consciousness of Jesus His unique reality among
the sons of men.
Yet this reality, since it was expressed through and by
human nature, could not without conflict grow and declare
itself. Body and mind must be adjusted to it. Elements,
not evil yet recalcitrant, must be subdued. Even here,
there are paths to be made straight. Consciousness must
face this new situation, this immense increase of power,
must unify itself about this centre now declared. "At
once the Spirit impelled Him to go out into the desert," 3
forsaking for a time the world He was destined to renew.
The swing of ascending consciousness between affirma-
1 Rolle, The Fire of Love, Bk. I. cap. 23.
2 Coventry Patmore, The Rod, the Root and the Flower, " Magna
Moralia," XXII.
3 Mark i. 12 (Weymouth's trans.).

MYSTICISM AND CHRISTOLOGY 91
tion and negation had begun. " The road to a Yea lies
through a Nay, we must separate in order again to unite,
and must depart from our ordinary state in order again
to return to it. There enters thus a negative element into
the work of life; all definite departure on the new road
follows through toil and struggle, doubt and pain." x
Thus, though much that the mystics include in the Way
of Purgation — the difficult struggle with vices, the stress
and turmoil, misery and despair in which their conscious
ness is re-made in the interests of new life — seems to have
been absent from the experience of Jesus, yet He neces
sarily trod that Way. Solitude, mortification, the crucial
and deliberate choice between Power and Love, both
within the reach of those who possess a genius for reality :
these are the outstanding features of the " temptation "
as recorded by Matthew and Luke. The psychological
accuracy of their report is evidence that, though obviously
expressed in symbolic and poetic language, it is founded
upon fact rather than upon pious tradition.
It is a natural instinct in those who have received a
revelation of Reality, under whatever form it may have
disclosed itself, to retreat from the turmoil and incessant
changes of daily life, and commune alone with the treasure
that they have found. A love which is both shy and
ecstatic, a deep new seriousness which conflicts with the
incorrigible frivolity of the world, has awoke in them.
They long to go away and be alone with it : to develop,
in a rapt communion where wonder and intimacy dwell
side by side, their new consciousness of Spirit, Beauty, or
Love. Though men may distract, here it seems that
nature helps them; so they go with the Hindu ascetic to
the jungle, with the Sufi to a preparatory life of seclusion.
With St. Francis they love the solitude of La Verna, with
St. Ignatius they solve their problems best whilst gazing
alone at the flowing stream. So the artist, the lover, the
poet in the time of inspiration, is notoriously unsocial.
1 Eucken, The Truth of Religion, p. 93.

92 THE MYSTIC WAY
Still more the soul which has received a direct revelation
of the Divine. "Abandon life and the world that you
may behold the Life of the World," says the great Persian
mystic.1 " Just as some one waiting to hear a voice that
he loves," says Plotinus, " should separate himself from
other voices, and prepare his ear for the hearing of the
more excellent sound when it comes near; so here it is
necessary to neglect sensible sounds, so far as we can, and
keep the soul's powers of attention pure, and ready for
the reception of supernal sounds." 2
" In the wilderness," says Rolle, il speaks the loved to
the heart of the lover : as it were a bashful lover, that his
sweetheart before men entreats not, nor friendly-wise, but
commonly and as a stranger he kisses." 3 Need we feel
surprised that one in whom such a consciousness of
heavenly intimacy assumed its intensest form, whilst the
human elements of character also assumed their intensest
form, felt impelled by this same necessity? Moreover,
knowledge of self, says Richard of St. Victor, is the Holy
Mountain, up which man must first climb on his way
towards union with God : and knowledge of ourselves,
which we too easily confuse with knowledge of our sins,
means accurate consciousness of our powers as well as of
our deficiencies. It means the bringing of all the levels
of our nature into the field of consciousness : a complete
review of the available material. Such a self-investigation
is the equivalent of a " temptation "; that is to say, it is
a testing, a proving, an opportunity of choice, a revela
tion of various ways in which we may lay hold of life,
various paths on which we are able to move. "We live
and are in God," says Boehme, " we are of His substance,
we have heaven and hell in ourselves; what we make of
ourselves, that we are." 4 If this is so for the little normal
1 Jelalu' d' Din, Divan (Nicholson's trans.), p. 64.
2 Ennead, VI. 9.
3 Rolle, The Fire of Love, Bk. II. cap. 7.
4 Jacob Boehme, The Threefold Life of Man, cap. 14, § 72.

MYSTICISM AND CHRISTOLOGY 93
human creature, how much more for the spirit in which
the utmost possibilities of humanity, reinforced by a
" something other " which we call an immediate contact
with Divine Reality, are present in their fulness, untainted
and unwarped?
"Perfect man" means something very different from
"sinless man"; something richer, deeper, more positive,
blazing with colour and light — " so unspeakably rich and
yet so simple, so sublime and yet so homely, so divinely
above us precisely in being so divinely near." x It means
a deep and accurate instinct for an infinite number of
possible paths on which life can move, an infinite number
of possible attainments, and the power of free choice
between them; for human and spiritual perfection is never
mechanical, will and love are the essence of its life. It
means a synthesis of opposites : patience and passion,
austerity and gentleness, the properties of dew and fire.
It means high romantic qualities, daring vision, the spirit
of adventure, the capacity for splendid suffering, and for
enjoyments of the best and deepest kind; for only those
capable of Life are also capable of God, only those capable
of romance are capable of holiness.
Such complete and deeply vital spirits cannot but see
before them many and different possibilities of greatness.
They feel within themselves the power of transcending
and subduing to their use the intractable physical world —
yet their destiny is towards supra-sensible conquests : the
power of dominating and governing men, " the kingdoms
of the world, and the glory of them," — yet surrender is to
be their highest good. They feel themselves to be freed
from the anxieties and limitations of humanity; so central
is the Invisible for their consciousness, so securely is their
life founded in Reality, that anything might happen, yet
all would be well. But their destiny is to accept in their
fulness the burdens and limitations of the race. Not self-
cultivation aloof on super-human levels, but self-donation
1 Von Hugel, The Mystical Element of Religion, Vol. I. p. 26.

94 THE MYSTIC WAY
in the interests of the All is their vocation. The greatest
mystic is not he who " keeps his secret to himself,"
" pouring himself out towards God in a single state of
enormous intensity"; but he who most perfectly realises
the ideal of the " leaven which leaveneth the lump."
This fact is the very heart of Christian mysticism : and
Christian mysticism was born in the wilderness, when its
Author and Finisher, " alone with the wild beasts," faced
the unique and stupendous possibilities of His own nature.
The world-renouncing ascent to Pure Being, which Indian
and Platonic mysticism attempts and sometimes perhaps
attains, was within His reach; as it has never been within
the reach of any other of the sons of men. Yet this
refusal of the temporal in the supposed interests of Eternal
Life, this satisfaction of the spirit's hunger for its home,
He decisively rejected. In the full tide of illumination,
knowing Himself, and knowing that Transcendent Order
in which He stood, He turned His back upon that solitude
in which, " alone with the Alone," He might have enjoyed
in a unique degree the perpetual and undisturbed fruition
of Reality. The whole man raised to heroic levels, " his
head in Eternity, his feet in Time," never losing grasp
of the totality of the human, but never ceasing to breathe
the atmosphere of the divine; this is the ideal held out
to us.
It is this attitude, this handling of the stuff of life,
which is new in the spiritual history of the race : this
which marks Christian mysticism as a thing totally
different in kind from the mysticism of India or of the
Neoplatonists. That power which is the human crown, yet
seems the super-human gift : that quality of wholeness,
whereby man participates at once in the worlds of
Becoming and of Being — "Eternal Life in the midst of
Time" — this it is that Jesus unfolded to the world; and
in this the " Gospel of the Kingdom " consists. Under
the imagery in which the Temptation in the Wilderness is
described by Luke and Matthew, we may see the story of

MYSTICISM AND CHRISTOLOGY 95
a crucial choice in which life turned in a new direction,
chose a new path; resisting those impulses towards the
development and satisfaction of one aspect of personality
alone which must beset every great spirit conscious of its
freedom and its power. Nor is there any " irreverence "
in this view; since the strength of the Christian doctrine
of the Incarnation — even when understood in its most
orthodox form — lies not in human necessities shirked, but
in human necessities fulfilled.
Yet see the pace at which that flaming thing which was
the soul of Jesus burned its way to full expression.
Compare with the forty days of solitary communion from
which He came out " in the power of the Spirit," speaking
" as one who had authority," the three years' solitude of
St. Paul or St. Catherine of Siena, the sixteen years'
struggle of Suso, the thirty years' war of St. Teresa; all
destined to that same end of the unification of character
about this centre of life. Thus may we gain some
measure of the difference in power resulting from their
partial yet ever growing participation in the Infinite — that
" divine spark " whose possession they claimed — and the
fulness of life, the overpowering strength, of the spirit
which so quickly subdued to its uses the whole mechanism
of thought and sense, and set up in that physical frame
which was the agent of its expression the requisite " paths
of discharge."

Ill
THE ILLUMINATED LIFE
Jesus, says Luke, returned to Galilee from the wilder
ness "in the power of the Spirit, and a fame went out
concerning Him " J — strong and definite words. Already,
if we may trust a tradition preserved by the Fourth
Gospel, the intuitive mind of John the Baptist had per
ceived in His baptismal ecstacy the marks of a spiritual
greatness; of a creative personality, far transcending the
merely prophetic type.2 That prophetic type — looking
forward, rather than living forward — can be no more than
the sign-post on the way, the humble servant of ascending
Life. Now, that very Life was to declare itself. " The
Bridge which goes from heaven to earth" and links " the
earth of humanity with the greatness of Deity " was com
plete.3 The mind and character of Jesus, permanently
subdued to the use of His transcendental consciousness,
became media whereby that consciousness could be ex
pressed: "His word was with power." We see, then,
the " Forerunner of the Race " entering upon the stage
which was destined to be called, in the experience of those
who inherited His life, the " Illuminative State." That
state, however manifested, is in essence a condition of
stability, of enhanced and adjusted life, interposed between
two periods of pain and unrest ; the purifications, as the
mystics often call them, of senses and of soul. So we
find in the life of Jesus two such painful periods of read-
1 Luke iv. 14 (R.V.).
2 John i. 29-34. Cf. Salmon, The Human Element in the Gospels, p. 76.
3 St. Catherine of Siena, Dialogo, cap. 22.
96

MYSTICISM AND CHRISTOLOGY 97
justment, struggle and effort — the Temptation and the
Agony — at the opening and the close of His public career.
In that career, all those peculiar characteristics of the
illuminated mystic which we have already considered — the
deep and vivid consciousness of the Presence of God, the
lucid understanding, the enhanced power, the supreme
peace, the sacramental vision of the world — were for once
exhibited in their completeness. More, from the time of
the beginning of the Ministry we see the rapid emergence,
the swift, resistless growth of many of those traits which
even the greatest of mystics were only to show in their
last and most perfect stage : the characters, that is to say,
of the Unitive Way, or Deified Life, the life which has
completed the course of its transcendence and perfected
its correspondences with Reality.
Whatsoever its circumstances, the method and result
of such a life is always the same. Its method is the sur
render of the part to the whole; its result is a veritable
participation in the life of God. For it, " in the midst
of the visible, an invisible but more actual kingdom is set
up; which sees more and more in the visible, and which
enables the visible to produce new effects." It founds, in
fact, " the whole of reality on a cosmic inner life " 1 — the
life of God — and has learned the delicate balance which
keeps consciousness poised between Eternity and Time.
Hence there is for it no gap between sacramentalism and
"pure spirituality"; no opposition between the tran
scendence and the immanence of Divinity, or between the
contemplative and active ideals of humanity. It knows
that " the creating and sanctifying God is the principle at
once of natural and of supernatural life " : hence " the
ineffable God of Neoplatonic metaphysics — the God of
ecstacy — is at the same time the God of life," 2 and work
and contemplation are but two aspects of the one great act
of communion with Reality.
1 Eucken, The Truth of Religion, p. 510.
2 Delacroix, Etudes sur le psychologic du mysticisme, p. xii.

98 THE MYSTIC WAY
The traces of this dual character of intuition and action,
work and rest, as they were exhibited in their perfection
in the life of Jesus, are easily discoverable in the Synoptics.
Works of pity, works of healing, harmonising, correcting,
teaching, the free giving under forms both lowly and
exalted of " more abundant life," together with unwearied
self-spending in the efforts to initiate humanity into the
actual new order in which it stood — His blazing apocalyp
tic vision of a Kingdom both here and to come — were
balanced by long hours of solitary prayer and contempla
tion, of intense and direct correspondence with the
Absolute x : which, could we but penetrate their secret,
would teach us all we want to know of the link between
man's spirit and the Spirit of God.
The destiny to which that human spirit tends is "free
dom " : that high level of being, upon which life achieves
reality and becomes the self-creative auxiliary of the
divine. In Jesus of Nazareth we may see, for the first
time, this freedom fully achieved. In Him, defying the
limitations and automatisms which dog the race, it
"ascends like a flame," exhibiting its two-fold character
of perfect correspondence with the Many and with the
One. " Freedom," says Ruysbroeck, " the conqueror of the
world and of the evil one, ever ascends. It rises up in
adoration towards the Eternity of its Lord and God. It
possesses the divine union and shall never lose it. But a
heavenly impulse comes : and it turns again towards men,
it has pity on all their needs, it stoops to all their miseries,
for it must sorrow, and it must bring forth. Freedom
gives light, like fire; like fire it burns; like fire it absorbs
and devours, and lifts up to heaven that which it has
devoured. And when it has accomplished its work below,
it ascends and takes once more, ardent with its own fire,
the path which leads towards the heights."2
1 Matt. xiv. 23 ; Mark i. 35 and vi. 46 ; Luke vi. 12.
2 Ruysbroeck, Regnum amantium Deum (Hello, p. 224).

MYSTICISM AND CHRISTOLOGY 99
This character of freedom, moving easily between two
worlds, becomes apparent from the very beginning of the
public life of Christ. It is unconsciously revealed to us
wherever a connected section seems to describe that life
as it was really lived. Consider, for instance, the amazing
first Sabbath in Capernaum, after the definite " call " of
Peter, Andrew, James and John.1 Here, in the consecu
tive events of a typical day and night, we have a classic
description of the kind of power exhibited, the kind of
life lived, by the illuminative mystic : the swaying to and
fro of an enormously enhanced consciousness between the
human and the spiritual worlds. Vividly impressed in its
newness and strangeness upon the mind of Peter, this
forms a specially valuable, because realistic, portion of his
reminiscences as recorded by Mark.
The day begins with teaching in the synagogue : and at
once the sense of power and of novelty is felt. " He
taught as one having authority; " with a lucid under
standing, a flaming conviction, a sureness of touch in
respect of the spiritual world, which astonished all who
heard. Next, the overflowing sympathy and healing
power : the sick restored to health, the unstable and ill-
adjusted brought back to their true poise by contact with
this perfectly adjusted consciousness, serenity and effici
ency — more life, more light — irradiated as it were, freely
poured out, on all within the field of its influence. It is
as if the resources of the Universal Life had here been
tapped — and this, not in the exclusive interests of one
rare soul, but in order that the vivifying streams might
be poured out on other men, who should receive according
to their measure an enhancement of life for the bodily
frame or for the energising mind.2 This vast new life
surging up, this "extra dower" of vitality, may well
empower its possessors for acts which are beyond the reach
of common men; yet are veritable results of the spirit of
life overflowing the petty barriers of " use and wont."
1 Mark i. 16-38. 2 Mark ii. 9-12.
H 2

100 THE MYSTIC WAY
But after this free self-giving, this perfection of service,
the other side of the true mystic life asserts itself with
imperative power. This passionate, ardent spirit owes
His strength to other contacts than that of the world of
men. The irresistible passion for God, the hunger for
direct and profound communion with Reality — the tend
ency of like for like — seizes upon His consciousness.
"And in the morning, rising up a great while before
day, He went out, and departed into a solitary place,
and there prayed : " 1 renewing those supernal contacts,
absorbed in that deep intimacy, which was the necessary
source of life, the final secret, of that Personality which
claimed at once identity with the human and with the
divine. In the lives of the great Christian mystics, we see —
though doubtless upon far lower levels — this duality of
experience repeated over and over again. These share
to some extent their Master's profound participation in
two orders : they are " in this world like a balance,"
rejecting nothing of the " given," but moving to and fro
between Appearance and Reality. Thus only can they
solve the paradox of Being and Becoming; and truly " live
Eternal Life in the midst of Time." We see this in St.
Francis of Assisi, whose active love ran up to the supreme
and solitary experience of La Verna, and out to the untir
ing industries of missionary and healer ; to the humblest
works of service to men and beasts, the loving discovery
of the Divine in birds and flowers. In St. Catherine of
Siena, profound ecstatic, yet wise politician, active teacher
and philanthropist. In Ruysbroeck, with his continual
insistence on man's necessary movement between loving
work and restful fruition, the ascent and descent of the
ladder of love. In St. Catherine of Genoa, balancing
those deep and solitary contemplations and ecstacies from
which she came forth " joyous and rosy-faced," with the
hard work and generous self-spending of her active career
1 Mark i. 35.

MYSTICISM AND CHRISTOLOGY 101
in hospital and slum.1 In St. Teresa, who declared both
in word and action that the " combination of Martha and
Mary " is necessary to the perfect life.2 These, far better
than any reverent process of insulation, may help us to
know something of the nature of that " new life " which,
flashing upon the world in its highest possible expression,
was exhibited to men during the short ministry of Jesus.
It is clear from every line of the canonical records that
"newness" was indeed of its essence; as seen both by
the loving and intimate vision of disciples, and by the
curious and astonished crowd. Actual novelty was felt
here if ever, breaking out through the world of things.
" If," says Gamble, "we try to determine the first and
most general impression which the person of Jesus made
on His followers, we have no great difficulty in reaching
it. They were deeply penetrated by the sense of His
unlikeness to ordinary men. This feeling is apparent on
every page of the Synoptic gospels. It excites among
the disciples sometimes astonishment, sometimes selr-^
surrender, sojn^m^s^err^'TTTvV'e shall fmd the most
marked 'characteristic of j'fesus to be a certain collectedness,
composure, or serenity of mind under the utmost stress
of circumstance. We are made aware of this trait in all
the various situations into which the narrative brings us.
We feel throughout that we are in the company of One
who is equal to the many demands which life makes upon
Him, and who is in possession of a peace which nothing
can disturb." 3
This newness and strangeness, though none could be
expected to comprehend it in its fulness — much less
express it in the crude and limited symbols of speech —
some at least could recognise ; far though it was from all
Messianic conceptions and hopes. This it is, forced into
correspondence with the formulae of Jewish prophecy,
1 Von Hiigel, The Mystical Element of Religion, Vol. I. p. 139.
2 El Castillo Interior, Moradas Setimas, iv.
3 J. Gamble, Christ and Criticism, p. 59.

102 THE MYSTIC WAY
which finds expression in the confession of Peter,1 and in
the " Messianic claims " and much of the apocalyptic
prophecy of Jesus Himself. " From the parables of the
garment and of the wine bottles," says Dobschiitz, "we
learn that He looks on Himself and His surroundings as
something quite new. . . . The prophets all announced
a time of fulfilment to come. Jesus knew that He was
bringing this time." 2
But the emergence of Novelty, the real movement of
life in a direction that is truly new, must mean for the
human mind which experiences it — has had as it were
for a moment its blinkers snatched away, but cannot
focus the fresh worlds disclosed — a sense of strangeness,
of immeasurable possibilities. For such a mind the world,
abruptly perceived from a new standpoint, seems full of
portents : moves to some fresh definite consummation
which, because inwardly felt, must be outwardly dis
closed. There are " signs in the sun and the moon " —
yes, signs in every springing leaf, in every sudden breeze.
The strangeness of a Parousia truly imminent, in a sense
actually present for consciousness, flings its shadow upon
the World of Appearance. A mind ever stretched towards
Eternity tinctures with its own peculiar essence the stream
of perceptions as they flow in from the " world of sense."
The result of such factors will be something not far differ
ent from that which is called the " apocalyptic element "
in the teaching of Jesus.
Such an " apocalyptic element " is seldom wholly
absent from the declarations of those mystics whose ascent
towards Reality is conditioned by the sense of a
" mediatorship " laid upon them : whose vision of Infinite
Perfection brings with it the impulse to communicate the
implications of that vision to the race. A necessary per
fecting of all life, individual and racial, as part of the
Divine Plan, is then made clear to them. Deeply merged
in the stream of Becoming, they feel the tendencies of. its
1 Mark viii. 29. 2 The Eschatology of the Gospels, pp. 19 and 172.

MYSTICISM AND CHRISTOLOGY 103
movement; become aware of its inexorable laws. As
best they can, they condense the substance of those intui
tions — the plot of the Drama of God — into the shorter
rhythms of human thinking. A great certitude burns in
their symbolic language. Because the supernatural side
of history is so widely unrolled before them, they acceler
ate the pace of its great processes, and feel .the inevitable
end as already near. It is all part of the supreme human
business of " bringing the Eternal into Time." Thus
Joachim of Flora, St. Hildegarde, and the crowd of
mystical seers down to our own apocalyptic prophetess
Jane Lead, all come back from their communion with
Reality to cry like John the Baptist, " Change your minds,
for the Kingdom is at hand."
Alike the mediaeval seers and their forbears the Jewish
prophets, were violent in their declarations, vivid and
definite in the pictures which they made of the changes
that must come. But Jesus, towering to greater certitudes,
embracing a wider horizon, was more violent, more vivid
than them .all. A sharper pencil than theirs, a more
impassioned poetry, was needed if He were to communi
cate a tithe of His great vision, of His interior sense of
power and newness, to the world.
Thus " apocalyptic language " — lyrical and pictorial
speech — is seen to have been inevitable for Him. Its
relics survive in the gospels, though emptied now of all
their fire and light. Each successive redaction of those
gospels removed them a little further from that shin
ing world of wonder in which they had their origin, to
deposit them at last in the anatomical museums where
the dead fancies of faith are preserved. As the living
Personality slowly stiffened into the " deified hero " — as
Christianity developed from a life to a cult — so more and
more the ecstatic and poetic quality of such utterances
was obscured by an insistence on those features which
appeared to ratify the ancient prophecies of Israel, or fore
cast definite events on the physical plane. These fore-

104 THE MYSTIC WAY
casts, unfulfilled, were but the construction put by the
intellect — limited on all sides by tradition, education, race
— on that amazing vision of novelty and change, worlds
of the spirit indeed brought to judgment and re-made,
which was perceived by an intuition so exalted that it
touched and experienced the creative sphere.
Thus the vivid poetic description of the preaching of
the Gospel x seems to foretell, as Schweitzer points out,
an immediate appearance of the Glorified Messiah. But
that which it really does describe is the threefold interior
process of the coming of the Kingdom of Reality, as it is
experienced by the growing human soul. First the
natural resistance of normal life, ever tending to lag
behind, to oppose the forward march of spirit, to trouble
it and struggle with it, old habits fighting against new :
the dreadful obstinacy of the respectable when faced by
the romantic, of the ethical as opposed to the religious
sense. " Beware of men, for they will deliver you up
to the Councils ... ye shall be hated of all men for my
name's sake." 2 Then the first victory of the inflowing
tide of life, far stronger than the individuals who are its
instruments — " it is not ye that speak, but the Spirit of
your father which speaketh in you." Then, in spite of
struggles ever renewed on the part of the recalcitrant lower
nature, the gradual growth and final establishment of divine
humanity — the " Son of Man," who is also the son of
God. Chandler observes that these prophecies describe,
in a foreshortened form, the actual events which attended
upon the establishment of the Christian Church as "a
supernatural and spiritual society." 3 They also describe
the inward events which attend upon the growth towards
reality — in Christian language the "entrance into the
Kingdom " — of the individual soul.
This " Kingdom " — its nature and its nearness, its pro
found significance for life — is the theme of all the preach
ing °f Jesus, during the period of His public activity.
1 Matt. x. 16-23. * Matt. x. 17, 22. 3 Faith and Experience, p. 59.

MYSTICISM AND CHRISTOLOGY 105
Its "mystery" is the "good news" which the Twelve
were sent out to proclaim. Its announcement, rather
than any moral law, any " scheme of salvation," is recog
nised by the Synoptics as His typical utterance. " From
that time Jesus began to preach and to say, ' Change your
minds ! for the Kingdom of Heaven is at hand.' " " Jesus
came into Galilee preaching the good news of the King
dom of God, and saying, ' The time is fulfilled and the
Kingdom of God is at hand.' " " And he said unto
them, I must preach the Kingdom of God to other cities
also : for therefore am I sent." x
As Christians of a later date took the language of the
old mysteries and gave to it a new and vital significance,
so their Founder, in His effort to convey His transcendent
intuitions to the race, took a phrase which was on every
one's lips, although generally understood either in a
national and political or in an apocalyptic sense — the
Kingdom of God — and lifted it into a new region of
beauty and of truth. The " Kingdom " is an artistic and
poetic transfiguration of a well-known figure of speech :
one of those great suggestive metaphors, without which
the creative mind can never communicate its message to
men. It represents a world and a consciousness dominated
by the joyful awareness of Divine Reality — " the key that
first unlocks the meaning and aim of life." 2 The estab
lishment of such a consciousness is the goal to which that
life's unresting travail is directed. The spark from which
it springs is deep buried in the soul. It is like a grain
of mustard seed; the germ which seems the least of things,
yet bears within itself the divine secret of self-creation.
It is a hidden treasure awaiting discovery. Again, it is
like leaven; an invisible organism which, once introduced
into the field of consciousness, will entincture and trans
mute the whole of life.3 There is about it, as its exists in
1 Matt. iv. 17; Marki. 14; Luke iv. 43.
2 Harnack, Das Wesen des Christentums, p. 40.
3 Matt. xiii. 31-33.

106 THE MYSTIC WAY
human nature, something rudimentary, embryonic, yet
powerful. It it not inserted ready-made. Those who
desire its possession must acquiesce in the necessity of
beginning over again; of re-birth. "Unless you change
your minds and become as little children ye shall not enter
into the Kingdom." 1 Over and over again, by a multitude
of fluid images, we are brought back from soaring visions
.to the homely and direct implications of life and of growth.
The truth which these parables and teachings conceal is
therefore as much a truth of psychology as of religion.
It is the fact, and the law, of the mystic life; now made
central for the race. "The law and the prophets were
until John : from that time the good news of the King
dom of God is preached." 2 " O thou bright Crown of
Pearl," says Boehme of this mystic seed or thing revealed
to man, "art thou not brighter than the sun? There is
nothing like thee; thou art so very manifest, and yet so
very secret, that among many thousand in this world, thou
art scarcely rightly known of any one; and yet thou art
carried about in many that know thee not." 3
Reality, and man's relation to it — his implicit posses
sion of it — is, then, the subject of the good news. This
is the omnipresent and eternal mystery which is neither
"Here" nor "There," but "Lo! everywhere." This
Reality and this relation, as perceived by the human soul
in its hours of greatest lucidity, are double-edged. Each
has for consciousness a personal and an impersonal aspect.
Jesus called the first of these the " Fatherhood of God,"
and the second the " Mystery of the Kingdom." They
must be regarded as the completing opposites of a truth
which is one.
The doctrine of the Fatherhood of God involves, of
course, the corresponding doctrine of man's "sonship";
his implicitly real or divine character, a seed or spark, an
inherited divine quality latent in him, which makes possible
1 Matt, xviii. 3. 2 Luke xvi. 16.
3 The Threefold Life of Man, cap. 6, § 99.

MYSTICISM AND CHRISTOLOGY 107
the filial relation. It is the basis alike of all passionate
seeking, all intimate and loving communion with God,
and of that claim to " deification," to final union with
Divine Reality, which all the great mystics make.1 The
love and dependence felt as towards Deity by every
awakened religious consciousness, here receive their justi
fication. Yet, since no one definition of Reality can
exhaust the resources of an All which transcends the
totality of its manifestations, this declaration of Divine
Personality, and man's close and loving relationship with
it, is balanced by another declaration : that of the Godhead
considered as a place or state — St. Augustine's " country
of the soul." This is the " Kingdom " in which Jesus
Himself lives, and into which it is His mission to intro
duce the consciousness of other men. It is this awareness
of our true position that we are to seek first : this firm
hold upon a Reality, loved and possessed, though never
understood. Through it all other things, then seen in
their true proportion, will be " added unto us." 2
The two ideas taken together, as we find them in the
gospels with all their living interchange of fire and light,
presented by a Personality to whom they were not terms
of thought but facts of life, represent therefore the
obverse and reverse of man's most sublime vision of
Deity : the cerchio and imago of Dante's dream.3 The
completeness and perfection of balance with which Jesus
possesses this dual vision, is the secret of His unique
freshness and reality : His power of infecting other men
with that " more abundant life."
Yet the mass of words and actions in which this new
direction of life is indicated to us, the attention orientated
1 It is a mistake to credit Neoplatonism with the introduction of
" deification " into Christianity. True, the expression itself is Hellenic,
and was first used in a Christian sense by Clement of Alexandria : but
the experience which it describes is indistinguishable from the " divine
sonship " of Paul and the Fourth Evangelist.
2 Matt. vi. 33. 3 Par., XXXIII. 136.

108 THE MYSTIC WAY
toward this immanent yet transcendent Kingdom of God,
cannot be forced into any rigid scientific system of
doctrine. It is itself alive; an essentially artistic and direct
revelation, which plays over the whole field of human
activity and hope. " Contemplative theology, the off
spring of doubt," was, says Deissmann, completely out
side the sphere of Christ's nature, " because He was in
daily personal intercourse with the higher world, and the
living God was in Him. . . . To this latter fact His con
fessions, His words of controversy, consolation and
reproof, bear witness. It is impossible to unite all these
sayings into the artistic mosaic of an evangelical system :
they are the reflections of an inner life full of unbroken
strength." x
In His teachings He had His eye on two things, two
states : obverse and reverse of one whole. First, on the
immediate and largely ascetic and world-renouncing
" struggle for good, that is to say for true life " which
all infected by His transcendent vitality, and found
capable of the new movement, must set in hand; the quest
of personal perfection, which is for every mystic the inevit
able corollary of his vision of Perfect Love. Secondly, on
the end and aim of that struggle — the " final flowering of
man's true being " 2 as He saw it in apocalyptic vision —
the conscious attainment of the " Kingdom," the appro
priation of Divine Sonship, the deified life of the mystic
soul. He taught that there was no limit to the power of
the spiritual life in man. The " grain of mustard seed "
hidden in the ground of his nature was a mighty dynamic
agent for those who understood the divine secret of
growth. As the fine rootlets of the baby plant press
resistless through the heavy and recalcitrant soil, so this
embryo of a transcendent vitality can dominate matter,
"move mountains," and by a magic transmutation of the
inorganic build up the Tree of Life. Thus the whole
1 Deissmann, Light from the Ancient East, p. 386.
2 A. Reville, Jisus de Nazareth, Vol. II. p. 5.

MYSTICISM AND CHRISTOLOGY 109
mystery of the kingdom is already manifested in the latent
possibilities of the little child; and this, rather than the
clever but crystallised adult, is the raw material of the
New Race.
From a profound consciousness of this indwelling spark
of perfection, there flowed that sense of the sacredness
and limitless possibilities of life which governed the ethical
teaching of Jesus. Here is the source of that undying
magic, that creative touch, which evoked from all the
common things of our diurnal existence the august quality
of romance ; and found in the deep passional life of the
Magdalene the clue to her reconciliation with the Fontal
Life of men. For Him the lawless vitality of the sinner
held more promise than the careful piety of the ecclesi
astic. Realness was His first demand : " Woe unto you,
play-actors," His bitterest reproach. The everlasting
miracle of growth, the strange shimmer in our restless
World of Appearance which seems to shake from out the
folds of all created things a faery and enticing light, dis
cerned in our moments of freedom as a veritable message
from our home — this He gathered up and made a heritage
for us. Fulfilled by a profound consciousness of union
with the fundamental reality of All that Is — a " deep,
graduated glow of love for the graduated realities of our
real world " * — He disclosed to us the glory of that One
Reality ablaze in the humblest growing things : " Con
sider the lilies of the field how they grow; . . . even
Solomon in all his glory was not arrayed like one of
these."2 Twelve hundred years passed before this characteristic
ally Christian saying was really understood, and entered
through the life and example of Francis of Assisi into the
1 Von Hiigel, Eternal Life, p. 281.
2 Matt. vi. 28, 29 ; Luke xii. 27. " Of all Christ's sayings," says
Abbott, " this is the most original : no parallel to it can be discovered in
ancient literature. To us it is a truism ; in the first century it must have
seemed a paradox of paradoxes " (E. A. Abbott, The Son of Man, 3565 b
and d).

110 THE MYSTIC WAY
main stream of Christian consciousness. "As of old the
three children placed in the burning fiery furnace invited
all the elements to praise and glorify God, so this man
also, full of the Spirit of God, ceased not to glorify, praise
and bless in all the elements and creatures the Creator
and Governor of them all. What gladness thinkest thou
the beauty of flowers afforded to his mind as he observed
the grace of their form and perceived the sweetness of
their perfume ? . . . When he came upon a great quantity
of flowers he would preach to them and invite them to
praise the Lord, just as if they had been gifted with
reason. So also cornfields and vineyards, stones, woods,
and all the beauties of the field, fountains of waters, all
the verdure of gardens, earth and fire, air and wind would
he, with sincerest purity, exhort to the love and willing
service of God. In short, he called all creatures by the
name of brother; and in a surpassing manner, of which
other men had no experience, he discerned the hidden
things of creation with the eye of the heart, as one who
had already escaped into the glorious liberty of the children
of God." x
The imparting and making central for other men of
this new inner life, the building of this top storey to the
spirit of man, is the art or secret with which, at bottom,
the whole of Christ's preaching is concerned. By the
completeness of His union with God, He is bringing it
in; making it for ever after an integral part of the stream
of human life. Possessing it in the fullest measure, He
spends Himself in the effort to impart it; and, as a fact,
He does so impart it to the inner circle of followers capable
of that divine infection. We here touch the secret upon
which, ultimately, the whole history of the Christian type
'depends — the characteristic quality of infectiousness pos
sessed by the mystic life. This fact, which makes every
great mystic in the Unitive Way a real centre of that '
1 Thomas of Celano, Legenda prima, cap. 29.

MYSTICISM AND CHRISTOLOGY 111
which has been called " Divine Fecundity " 1 — the founder
of a family in the Transcendental Order — of course
received its supreme manifestation in Jesus Himself.
The mystic life springs up as it were, flowering in the
most sterile places, beneath the feet of a Paul, a Francis,
an Ignatius, a Teresa; each possesses the power of stinging
to activity the dormant spark in the souls of those whom
they meet. But the superabundant divine life in Jesus,
the life which it communicates to others, the " New
Birth " which it operated in the immediate circle of dis
ciples living within the field of its influence, is the fount
and origin of the whole Christian Church.
All the " ethical " teaching of Jesus is concerned with
the way in which this new life, once it has germinated,
may best grow, be nurtured, move towards its destined
goal. Those in whom it has sprung up are a race apart :
they are " My brother, and sister, and mother." 2 They
belong to an inner circle, the " children of the bride
groom," the great family of the secret sons of God. More
is demanded of them than of other men. Since they are
capable of another vision, live at a higher tension, are
quickened to a more intimate and impassioned love, total
self -donation is asked of them; complete concentration on
the new transcendent life.3 The collection of sayings put
together in Matthew v., vi. and vii., with others scattered
through the Synoptics, tend to establish an ideal of
character of which the outstanding qualities are Humility,
Detachment, Poverty, Charity, Purity, Courage: the
marks, in fact, of the Christian saint. Amongst the many
psychological necessities which these sayings bring into
prominence, are the completeness with which the new
transcendent life must be established if it is to succeed — ye
1 Richard of St. Victor, De quatuor gradibus violentte charitatis (Migne
Pat. Lat., T. CXCVL).
2 Matt. xii. 50 and Mark iii. 35.
3 Matt. viii. 19-23, xvi. 24, xix. 16-21; Mark viii. 34, x. 17-22;
Luke ix. 23, xiv. 25-33, xwii- l8~23.

112 THE MYSTIC WAY
cannot serve God and Mammon : 1 the need of purity if
one is to keep the power of perceiving Reality : 2 the
courage and endurance with which the logical results of
conversion must be faced : 3 the dynamic power of the
fervent will : 4 the fact that " entrance into the Kingdom"
is not a belief, but an act.5
This ideal in its totality became, and remains — not at
all the standard of social Christianity, which is always
trying to whittle it down, and prove its impracticable
character, but — the ideal towards which the disciplines of
Christian asceticism are set. Read first the Sermon on
the Mount, and then side by side the Imitatio Christi
and any work of edification proceeding from the Ritschlian
school ; and you will be left in no doubt as to which is
the more " evangelical." Fulfilment of this ideal is the
standard aimed at by all those heroic mortifications which
constitute the mystic's Way of Purgation, or on a lower
plane the novitiate of the religious life ;. directed as they
are towards " self-naughting," the acquirement of that
radiant charity which sees all things in the light of God,
that evangelical poverty which Jacopone da Todi called
"highest wisdom," the harmonious rearrangement of
character round a new and higher centre of life; though
neither mystic nor monastic postulant may recognise the
origin of that pattern to which his growing intuition of
reality urges him to conform. Over and over again its
principles have been given practical expression : by
Francis, embracing Poverty and receiving with it a joyous
participation in the Kingdom of God; by Suso, blessed
when men said all manner of evil against him; by Teresa
in her convent taking no thought for the morrow, or
denying herself social intercourse in the effort towards
singleness of eye — a pure and untainted vision of Reality.
The violent other-worldliness of this ideal, its para
doxical combination of charity and austerity, of intensest
1 Matt. vi. 24. 2 Matt. v. 8, vi. 22. 3 Matt. vii. 13.
4 Matt. v. 6. 5 Matt. vii. 21.

MYSTICISM AND CHRISTOLOGY 113
joy and pain, its " unpracticalness " as a guide for those
whom we consider normal men leading that which we
like to think a normal life, is notorious. But it was the
rule of a new life, a new man, whose standard must tran
scend that of the respectable citizen; and is the inevitable
condition of his appropriation of the vision and secret
called the " Kingdom of God " : " Except your righteous
ness shall exceed the righteousness of the scribes and
pharisees, ye shall in no case enter into the kingdom of
heaven." * Unendurably hard for those who " loved the
world," the others, breathing the crisp air of Reality,
found that its yoke was easy and its burden light.
Participation in this Kingdom was at first freely offered
to the whole race. So great, so compelling was this new
vision of Reality, that it seemed impossible that any to
whom it was declared could disbelieve. We see this same
convinced optimism even in the preaching of St. Francis,
of Tauler, of Fox : the clear triumphant certitude of
an Eternal Life attainable by all men who turn towards
it, who chose to knock, to ask, to seek,2 slowly work
ing itself out to the same tragic conclusion in con
flict with the deadly inertia of the crowd — the " unbeliev
ing and crooked-minded generation," 3 with its exas
perating tendency to degrade all spiritual power to its
own purposes, make it useful, exploit in the interests
of present comfort the marvellous and the occult. In
one who lived in the full blaze of the Divine Presence,
to whom the atmosphere of Reality was native air, such
an attitude of hope and expectation was inevitable. As
with the man who made the great supper, it seemed
enough to say, " Come, for all things are now ready." 4
The few sarcastic sentences in which that most ironic of
parables is completed show the cruel disappointment of
the result.
It soon became plain that only a few were capable of the
1 Matt. v. 20. 2 Matt. vii. 7.
3 Matt. xvii. 17 (Weymouth's trans.). * Luke xiv. 17.

114 THE MYSTIC WAY
new movement of life: possessed the courage and sim
plicity needed for its fundamental sacrifices and readjust
ments. " For narrow is the gate, and straitened the way,
that leadeth unto life, and few be they that find it." 1
Hence in the end the secrets of the " Kingdom " were de
liberately confined to a handful of men; the " little flock,"
temperamentally able to slip the leash of old illusions and
" live the life." There came a point at which the dis
tinction between those susceptible of this new birth and
those incapable of moving in the new direction became
so clear to Jesus, that the inner circle of initiates even
received the stern warning to avoid " giving that which
is holy to the dogs, and casting pearls before swine." 2
The whole race, it is true, are called to the Kingdom; but
in the event few are chosen. These few His unerring
intuition detects — a man here, a man there, in the least
likely situations. They are the natural mystics, the " salt
of the earth," the "light of the world," the finders of
the treasure, of the pearl, the wise who build their lives
on a foundation of Eternity 3- — those in fact who are
capable of the recognition of Reality, and are destined to
live the new Transcendent Life; or become, in Johannine
language, " branches of the Vine."
The swift growth of Jesus in the Illuminated Life is
reflected for us in the impression made by Him on this
inner circle, this spiritual aristocracy. It is an impression
which culminates in the confession of Peter, and in the
parallel story of the Transfiguration,4 where voice and
vision do but drive home the same conviction which
breaks out irresistibly in Peter's words — the conviction of
a unique transcendence experienced here and now, and
making a link for man with the spiritual sphere.
The Transfiguration belongs to a group of incidents
prominent in the Synoptics, which we can hardly dismiss,
1 Matt. vii. 14 (R.V.). 2 Matt. vii. 6.
3 Matt. v. 13-16, xiii. 44-46, vii. 24.
4 Matt. xvi. 16 and xvii, 1-8 ; Mark viii. 29 and ix. 2-8 ; Luke ix. 20,
28-26.

MYSTICISM AND CHRISTOLOGY 115
but must treat with a certain reserve. They are incidents
which find many reported parallels throughout Christian
history in the lives of the saints; and, indeed, of other
abnormal psychic subjects who cannot be ranked as saints.
They include — to give them their modern pseudo-scientific
names — instances of foreknowledge of events, such as
the announcements of the Passion, of the betrayal of
Judas and the denial of Peter : of clairvoyance — " Jesus
perceived in His spirit that they so reasoned within them
selves : " x of levitation — the walking on the sea. Such
incidents are viewed with dislike by the modern mind,
which, far from regarding them as " helps to faith," makes
haste to drape them in the decent vestments of " symbol "
and "myth."2 They seem to us bizarre and startling;
largely because the closed system of " natural law " with
which the nineteenth century endowed us, has blunted our
perception of the immense possibilities lurking in the
deeps of that universe of which we have only explored
the outward and visible signs. Losing the humble sense
of wonder, we only find queerness in the phenomena which
our conceptual systems refuse to accommodate. But it
is our own brains which supply the " queerness "; always
their first reaction to the encounter with novelty. Yet
there is a great body of evidence, difficult to set aside,
that those in whom that organic development which we
have called the " Mystic Way " takes place, do often
exhibit powers and qualities outside the range of more
" normal " experience. Nor are such peculiarities limited
to the voices, visions, and ecstatic intuitions which are the
recognised media of exalted religious perception. The
faculty by which St. Francis of Assisi read the minds of
others ; 3 the telepathic communications, collective audi-
1 Mark ii. 8.
2 Instances in almost any modern work on the Synoptics : the Lives of
Jesus by A. Reville, and O. Holtzmann ; Carpenter, The First Three Gospels,
and Loisy, Les Evangiles synoptiques.
3 Speculum, § V.
I 2

116 THE MYSTIC WAY
tions of a "Divine Voice" speaking to them, and other
psychic powers developed in the fourteenth century
amongst the mystical society of the " Friends of God "; x
St. Francis,2 St. Catherine of Siena,3 St. Teresa,4 St. Philip
Neri,5 St. Francis Xavier,6 and many other mystics of all
creeds,7 reported by contemporary witnesses as lifted
above the earth when absorbed in prayer ; the predic
tion of her own martyrdom by Joan of Arc ; even the
wide range of psychic powers observed in that unstable
and sentimental mystic, Madame Guyon — all these are
hints which may at least help us to read with more open
minds the stories of " marvellous " psychic phenomena
incorporated in the gospels. If the dynamic power of
mind, its control of many of the conditions called
" material," be indeed a fact, here if anywhere we may
expect that power to show itself. Spirit is cutting a
new path to transcendence — life is making the greatest
of its " saltatory ascents " — hence, its energising touch
may sting to new activities tracts which it never
reached before. Moreover, the very disharmonies which
must result from such abrupt and uneven developments
will encourage the production of bizarre phenomena.
Hence in the present state of the evidence, a definite
rejection of these narratives is as unscientific as the worst
performances of pious credulity.
True, it is impossible as yet to draw any certain con
clusions from them. We are but at the beginning of
our study of the human mind and its true relations with
the flesh. But when the psychic nature of man is better
understood, it may well be that much now regarded by
New Testament critics as myth or allegory will be recog
nised as a description — sometimes indeed exaggerated
1 Rufus Jones, Studies in Mystical Religion, p. 257.
2 St. Bonaventura, Vita, cap. 10.
3 Dialogo, cap. 79. 4 y^a> cap_ xx_ § 7> ^
B Acta SS., T. 19, May 26. « Bonhours, Vie, Lib. 6, p. 557.
7 Good Japanese examples in Harrison, The Fighting Spirit of Japan.

MYSTICISM AND CHRISTOLOGY 117
or misrepresented, but sometimes also soberly realistic —
of the rare but natural phenomena which accompany the
breaking out of new paths by the Spirit of Life. The
quiet change of attitude which has taken place amongst
rationalistic scholars during the last twenty years in regard
to the stigmatisation of the saints — once a pious fairy
tale, now " only a blush in a certain limited area " x — is a
warning against premature judgment in such matters as
" levitation," fore-knowledge, or the curious self -radiance
said to be observed in ecstatics of a certain type.
Those who take the view here . suggested, and who are
willing to allow the propriety of using the indirect evi
dence afforded by the lives of those saints who are the
closest imitators and greatest followers of Jesus of
Nazareth, in the effort to understand our confused and
scanty records of His life, have ready to their hand much
material which seems to bear on the story of the Trans
figuration. The kernel of this story — no doubt elabor
ated by successive editors, possessed by that passion for
the marvellous which Jesus unsparingly condemned —
seems to be the account of a great ecstacy experienced by
Him in one of those wild and solitary mountain places
where the soul of the mystic is so easily snatched up to
communion with supreme Reality.2 Such a profound
and exclusive experience of Eternal Life, a total con
centration on the Transcendental Order, in which the
intuition of Reality floods consciousness and blots out all
knowledge of the temporal world is, as we know, an almost
invariable incident in the career of great contemplatives.
Then " the spring of Divine Love flows out of the
soul, and draws her out of herself into the nameless
Being, into her origin, which is God alone." 3 Hence
it is at least probable that such ecstacies were a frequent
1 Cutten, Psychological Phenomena of Christianity, p. 84.
2 In such lonely spots, said Francis of Assisi, the Holy Spirit vouchsafed
itself much more intimately to him (St. Bonaventura, Vita, cap. 10).
3 Meister Eckhart, On the Steps of the Soul (Pfeiffer, p. 153).

118 THE MYSTIC WAY
feature of those nights of prayer which supported the
active life of Jesus; that this was the way in which His
communion with the Father expressed itself. But those
ecstacies, if experienced at all, were experienced in soli
tude ; this was witnessed by Peter, James and John,
admitted to new intimacy since their realisation of His
Messiahship. " And while He was praying, the appearance of His
face underwent a change," 1 says Luke ; he alone preserv
ing for us this vital fact of " prayer," of profound and
deliberate absorption in the Divine Life, as the immediate
cause of the transfigured bodily state. This change, this
radiance seemed to the astonished onlookers to spread to
the whole personality; conferring upon it an enhancement
and a splendour which the limited brains of those who
saw could only translate into terms of light — " His cloth
ing became white, and like the flashing lightning " 2 —
whiter, says Mark, with a touch of convincing realism,
than any fuller can bleach it.3 Bound together by a com
munity of expectation and personal devotion, and now in
that state upon the verge of sleep 4 in which the mind is
peculiarly open to suggestion, it is not marvellous that
this, to them conclusive and almost terrible testimony of
Messiahship, should produce strange effects upon those
who were looking on. In an atmosphere so highly charged
with wonder and enthusiasm, the human brain is at a
hopeless disadvantage. Such concepts as it is able to
manufacture from the amazing material poured in on it,
will take of necessity a symbolic form. In minds domin
ated by the influence of a personality of unique spiritual
greatness, and full of images of those Old Testament
prophecies which seemed to be in course of actual fulfil
ment before their eyes, all the conditions were present
1 Luke ix. 29 (WeymouthVtrans.). 2 Loc. cit.
3 Mark ix. 3.
4 Luke ix. 31. The quick intelligence of Luke perceives the importance
of this detail, and incorporates it from some unknown source.

MYSTICISM AND CHRISTOLOGY 119
for the production of a collective vision in which such
images played a prominent part; bodying forth the ideas
evoked in them by the spectacle of their Master's ecstacy.
That Master, whose deep humanity had never failed them
yet, whose strangest powers had always been evoked in
response to the necessities of men, was now seen removed
from them by a vast distance. Unconscious of their very
existence, His whole being appeared to be absorbed in
communion with another order, by them unseen. With
whom was He talking in that radiant world, of which they
saw upon His face the reflected glory? The mind that
asked the question answered it. As the devout Catholic
is sure that the saint in ecstacy talks with Christ and the
Virgin, so these devout Jews are sure that their Master
talks with the supreme law-giver and supreme seer of
the race — " There appeared to them Elijah accompanied
by Moses, and the two were conversing with Jesus." 2
We observe that there is no suggestion that Jesus Him
self saw the patriarch or the prophet. His veritable
experience remains unknown.
After the vision, the audition : the voice which explains
the meaning of the picture that has been seen, and brings
the whole experience to an end. This voice tells them
nothing new : it simply affirms, in almost identical
language, that fact of " divine sonship " which Jesus
Himself had experienced at His baptism, and no doubt
communicated to His friends. Given the fact of a collec
tive consciousness, developed in its lowest form in all
crowds, and often appearing upon higher intellectual and
moral levels in mystical and religious societies,2 this
episode should offer no difficulty to the psychologist; and
those critics who have so hastily dismissed it as legend
would do well to reconsider their position. It is a
thoroughly characteristic event in the career of a mighty
1 Mark ix. 4 (Weymouth's trans.).
2 As for instance the community of the Friends of God, above men
tioned. Cf. Rufus Jones, he. cit.

120 THE MYSTIC WAY
Personality of the mystical type; and of the disciples to
whom He has communicated something of His over
flowing spiritual consciousness.
In all records which have been preserved for us of the
ecstacies of the great mystics, there appears the same note
of amazement — the sense of an actual change in them, the
consciousness of a profound separation in those who look
on — which we notice in the story of the Transfiguration.
In these too the alteration of personality which takes
place when the life is withdrawn from sensual experience,
and concentrated on the spiritual world — " at home with
the Lord," in Paul's vivid phrase x — is perceived by the
lookers-on as a transfiguring radiance, which often endures
after the ecstacy is at an end. It is possible that this
radiance may be related to the so-called aura, which the
abnormally extended vision of many " psychics " perceives
as a luminous cloud of greater or less brilliance surround
ing the human body; which varies in extent and intensity
with the vitality of the individual, and which they often
report as shining with a white or golden glory about those
^who live an exceptionally holy life. This phenomenon,
once dismissed as a patent absurdity by all " rational "
persons, is now receiving the serious attention of physicians
and psychologists; and it is well within the range of possi
bilities that the next generation of scholars will find it no
more " supernatural " than radio-activity or the wireless
telegraph.2 It is one of the best attested of the abnormal
phenomena connected with the mystic type : the lives of
the saints providing us with examples of it which range
from the great and luminous glory to a slight enhance
ment of personality under the stress of spiritual joy.
Thus we are told that Francis of Assisi, when absorbed
in prayer, " became changed almost into another man " :
1 2 Cor. v. 8.
1 Cf. Walter J. Kilner, The Human Atmosphere (London, 191 1), where
the examination and measurement of the aura by the use of chemical
screens is fully described.

MYSTICISM AND CHRISTOLOGY 121
and once at least was "beheld praying by night, his
hands stretched out after the manner of a cross, his whole
body uplifted from the earth and wrapt in a shining cloud
as though the wondrous illumination of the body were a
witness to the wondrous enlightenment of his mind.1
Thus the sympathetic vision of her closest companions
saw Teresa's personality, when she was writing her great
mystical works, so changed and exalted that it seemed to
them that her countenance shone with a supernatural
light. "Ana de la Encarnacion, sometime prioress of
Granada, affirmed in her evidence for Teresa's Beatification
that whilst she was writing the Moradas in her convent
of Segovia, she (Sor Ana), stationed at the door of Teresa's
cell in case she wanted anything, had seen her face illu
mined by a glorious light, which gave forth a splendour
like rays of gold, and lasted for an hour ; until twelve at
night, at which time Teresa ceased to write and the
resplendence faded away, leaving her in what, in com7
parison with it, seemed darkness." 2 Again, St. Catherine
of Bologna, always pale on account of her chronic ill-
health, was seen by her sisters in choir with a " shining,
rosy countenance radiant like light " : 3 and we are told of
St. Catherine of Genoa, that when she came forth from
her hiding-place after ecstacy " her face was rosy as it
might be a cherub's : and it seemed as if she might have
said, Who shall separate me from the love of God ? " 4
In such reports we seem to see the germ of that experience
which lies at the root of the story of the Transfiguration
of Christ. As Moses came down with shining face from
the mountain, so these turn towards the temporal order
a countenance that is irradiated by the reflection of the
Uncreated Light.
In another respect the experience of the mystics justifies
1 St. Bonaventura, Vita, loc. cit.
2 G. Cunninghame Graham, Santa Teresa, Vol. I. p. 203.
3 J. Grasset, Vita (Acta SS., T. 8, March 9th).
4 Vita e dottrina di S. Caterina da Genova, cap. 5.

122 THE MYSTIC WAY
the veracity of the gospels. Mark, dependent according
to tradition upon Peter's memory, tells us that when
Jesus came down from the mountain there was a strange
ness still about Him — " all the people, when they beheld
Him, were greatly amazed." J Something of the glory
\oi His rapture hung about Him yet : and expressed itself
in a physical enhancement, an " otherness " so marked as
;to impress the imagination of the crowd. Such an altera
tion is often recorded as the result of the ecstacies of the
'saints ; for " something great," as Teresa says, is then
given to the soul,2 its condition of abnormal receptivity
permits the inflow of new life. St. Francis, whom ecstatic
prayer " changed almost into another man," found it
necessary to " endeavour with all diligence to make him
self like unto others " when he returned to active life.3
St. Catherine of Genoa came with the face of a cherub
from her encounter with love. The pilgrim in the
" Vision of Nine Rocks " returned from his ecstatic
vision of God " inundated with life and joy "; even " his
physical nature transfigured " by this short immersion in
the One Reality.4 " God poureth into the soul," says
Angela of Foligno of her own ecstacies, "an exceeding
great sweetness, in a measure so abundant that it can ask
nothing more — yea, verily, it would be a Paradise if this
should endure, its joy being so great that it filleth the
whole body . . . because of this change in my body
therefore, I was not always able to conceal my state from
my companion, or from the other persons with whom I
consorted; because at times my countenance was all
resplendent and rosy, and my eyes shone like candles." 5
That steady and organic process of transcendence, that
re-making of spiritual man on new and higher levels of
vitality, which is the mystic life, since it affects the spirit,
affects almost of necessity the body which that spirit
1 Mark ix. 15. 2 Vida, cap. xx: § 29.
3 St. Bonaventura, he. cit. 4 Jundt, Rulman Merswin, p. 27.
6 B. Angelas de Fulginio, Visionum et instructionum liber, cap. 52.

MYSTICISM AND CHRISTOLOGY 123
animates. In the story of the Transfiguration — in form
poetic, but in substance true — we have the record of the
dramatic moment in which this fact was brought home
to the companions of Jesus. It marks the completion of
one phase in that " new movement " which He was
bringing in — in psychological terms, the full attainment
by His human consciousness of the powers of the
Illuminated Way.

IV
THE way of sorrow
The Transfiguration, we have said, marks in Jesus
the climax of the "illuminated" life ; the full flowering
of the separated spiritual consciousness. It marks the
achievement in Him, under conditions completely human,
of a Transcendent Life, so unique and so clearly exhibited
as to call forth Peter's great confession that here was no
" prophet " but a new creation — Divine Humanity, the
" son " of the Living God.
But the Mystic Way is no steady unhindered progress,
no merely joyful and unchecked appropriation of more
abundant life. Wherever it is developed in connection
with human nature, the limits and oppositions of human
nature will make themselves felt. Already the first sign
of that great reaction, that bitter period of suffering and
apparent failure which is experienced by every soul in itf
growth towards Reality, had shown itself within this
pattern life. The declaration of that "Kingdom" not
found "here" nor "there," but nesting in the very
heart of existence, its triumphant establishment for the
inner circle of initiates, the " Children of the Bridegroom,"
living upon high levels of joy and breathing the very
atmosphere of God — this steady growth of power had
nearly reached its term. There ensued a period of tran
sition, of quick alternations between the exultant con
sciousness of Reality and the depressed consciousness of
coming failure; that swinging pendulum of the unstable,
growing self, moving to new levels, which the Christian
mystics often call " the Game of Love."
124

MYSTICISM AND CHRISTOLOGY 125
It is certain that psycho-physical conditions have their
part in this process, significant though it be for the heroic
education of the soul. The exhaustion of an organism
whose powers of reception, of attention, of response have
been strained to the uttermost counts for something in
the confusion, the impotence, the loss of vision which
now affects the adolescent spirit. So closely are spiritual
and psychological necessities here plaited together, that it
is impossible to separate them with a sure hand : nor is it
necessary to do so, since that which we are watching is a
creative process, wherein the whole stuff of human nature
is involved — not the sublimation of some rare and secret
element, but the entincturing of humanity with reality,
the transmuting of " salt, sulphur and mercury " into
alchemic gold. " Accessit ergo homo ad illas omnes
passiones, quae in illo nihil valerent, nisi esset homo. Sed
si ille non esset homo, non liberaretur homo." 1
The great ecstacy of the Transfiguration seems itself to »f
have been experienced between two onsets of gloom,
moments of bitter disillusion in respect of the " faithless
and sinful age," 2 in which the inevitable necessity of
suffering, even of death, was clearly foreseen as never
before by Jesus : not as an accident, but as an implicit of
the new life. Now for the first time He told His followers
that " the Son of Man must endure much suffering." 3
Life pressing forward on new paths was bound, as He
now saw it, to encounter obstacles which would call forth
all that it possessed of heroic courage. Thus alone could
it justify its inherent divinity. Nor was that dreadful
revelation for Him alone; but for all others who would
follow in this Way. The depressed certitude of His own
1 " So there drew near a Man to all those sufferings which in him would
have been of no avail, except he were a man ; since if he were not man,
there would not have been deliverance for man." (St. Augustine Super
Psalmos. In Ps. 63.)
2 Mark viii. 38 and ix. 19.
3 Mark viii. 31 (Weymouth) ; also Matt. xvi. 21.

126 THE MYSTIC WAY
approaching passion — though it may not have been
experienced in the detail which tradition suggests — was
linked with the knowledge that this way of suffering and
endurance was the " strait and narrow way " that led to all
real life. The Kingdom must be taken by violence; by
all that is best, strongest, most heroic in the nature of.
man ; by a romantic and self-giving courage. " For
whoever is bent on securing his life will lose it, but he who
loses his life for my sake, and for the sake of the Good
News, will secure it." x This is no call to a meticulous
sanctity; but to the quixotic knight-errantry of the Cross.
" In the religious and moral order which is identical for
Jesus with the Supreme Will," says Reville, " to wish to
save at any price one's earthly life, from prudence or selfish
fear, is to lose the true life, that which realises itself in
duty and self-sacrifice. To give this inferior life in order
to live the superior life of complete surrender to a great
and holy cause, this is indeed to live; it is to thrust oneself
into that Eternal Life of which the present is but the point
of departure and the opening scene." 2
We still see in the Synoptics' account of Peter's recep
tion of the prophecy of the Passion — " Master, God forbid !
this shall not be your lot " — a reflection of the disagreeable
impression which this new and startling doctrine produced
on those "children of the Bridegroom" who had looked
for a participation in joy rather than grief. The stern,
uncompromising reply of Jesus, " Your thoughts are not
God's thoughts, but men's," 3 suddenly shows Him aware
now of the deeply tragic under-notes of life : aware too
of His own lonely and supreme position, lifted to a vast
height above the comfort-loving crowd and perceiving
with a new and terrible lucidity the place of suffering in
the cosmic plan. That this perception should have taken
within His mind the form of a self-identification with
1 Mark viii. 35 (Weymouth).
2 A. Reville, Jesus de Nazareth, Vol. II. p. 211.
3 Matt. xvi. 22, 23 (Weymouth).

MYSTICISM AND CHRISTOLOGY 127
the " Suffering Servant " — that " Saviour of Israel " who
helps others by himself enduring all — of whom Isaiah
sang, does not affect the psychological aspect of the situa
tion. It was in fact inevitable, since the self-consciousness
of Jesus expressed itself as naturally in Hebrew forms as the
self-consciousness of His followers expressed itself in thd
symbolism of the Cross. " The Son of Man must suffer,"
says Jesus. " Gloriari in tribulatione non est grave amanti,"
says the author of the " Imitation " of Christ.1 That is
the inward conviction of the travailling spirit of Life : a
conviction which the total history of the mystics has but
confirmed. Selfless endurance of pain and failure, the destruction
of one's old universe, the brave treading of " deep, gloomy
and miserable paths " 2 — all this is as essential to the
growth of man's " top storey," as the joyous consciousness
of the Presence of God. The breaking down of the state
in which that consciousness had been a dominant factor
is a psychological necessity, if a new and higher state is
to be attained. Living along the path which He was
opening to humanity, His every outward act a pure and
sincere expression of inward growth, Jesus went, in
Rutherford's vivid phrase, " with the storm and wind on
His face " : amenable to the natural human law of develop
ment through stress. "He learned obedience by the
things which He suffered," says the author of Hebrews,3
writing at a time before the primitive vision of life and
growth had been exchanged for the orthodox cult of a
ready-made perfection. Moreover, outward events soon
began to corroborate the inward conviction that suffering
was the gateway of the "Kingdom"; that apparent life
must be lost, if real life were ever to be gained. The
enthusiasm of the people, fed by the " miracles " of heal
ing, had reached its highest point, and now began to
decline. The opposition of the correct and tidy-minded
1 De Imit. Christi, Bk. II. cap. 6.
2 Tauler, The Inner Way, p. 204. 3 Heb. v. 8.

128 THE MYSTIC WAY
Pharisees increased. Apparent failure was plainly now
His lot — the " Kingdom " was not to be of this world.
Everything went wrong : a state of things familiar to
the mystics, for whom, when the Dark Night of the Soul
draws near, inward exhaustion and chaos — and perhaps the
slackened will and attention that go with them — often
precipitate external trials and griefs.1
But where many of the greatest mystics have shown
natural dread of the trials confronting them — inclined to
cry with Suso, " Oh, Lord, Thy tournaments last a very
long time! " 2 — Jesus seems to run almost eagerly to His
fate. The surrender for which they fought, sometimes
through years of anguish, is already His. The instinct
for self-donation rules Him : it needs but opportunity for
expression. Once the necessary course of life is clear to
Him, He goes deliberately to the encounter of danger
and persecution. With an ever clearer premonition of the
result,: Hg abandoned the wandering missionary life amongst
the country towns of Galilee, and set His face towards
Jerusalem : plainly warning His disciples that those who
followed now did so at their personal risk; and adopted a
course which must separate them from family and friends.
They were come to the parting of the ways. Life was
going forward to new and difficult levels, and those who
would go with it must go in full consciousness of danger,
inviting not shirking the opposition of the sensual world.
This is the idea which is paraphrased by the Synoptics as
the " bearing of one's own cross " 3 : a metaphor which
has become charged for us with a deeply pathetic signi
ficance, but was in its origin exactly equivalent to the
homely English proverb about " putting a rope round one's
own neck " — a plain invitation to loyalty and courage.
All through the record of this journey, and of the days
spent in teaching in Jerusalem, we find a sharp alternation
of tragic foresight with the assured spiritual strength, the
1 Cf. Suso, Leben, cap. 22, 23. 2 Loc. cit.
3 Matt. xvi. 24 ; Mark viii. 34 ; Luke ix. 23.

MYSTICISM AND CHRISTOLOGY 129
healing power, the outflowing radiance of the developed
illuminated mind. So strong, so perfectly established, is
that consciousness, so complete are its adjustments to the
outer world, that only in some great crisis can it be dis
possessed. The state of confusion, impotence, and fatigue,
so often observed in contemplatives as the shadow of the
Dark Night draws near, is absent. Clear and growing
knowledge of approaching death does nothing to impair
the brilliant intellect which can dispute with Pharisees,
Sadducees and Scribes ; x the sense of direct contact with
Reality, and of a spiritual force within the human self,
which declares that " whatsoever ye shall ask in prayer
believing, ye shall receive"; 2 the calm and regnant will
that can control the jealous bickerings and selfish fears of
the apostles, already vaguely uneasy lest they have risked
too much for a kingdom which is so clearly " not of this
world." 3
The "triumphal entry" into Jerusalem is the act of a
personality living at such high romantic levels of self-
devotion, that the Via Dolorosa has become for it the
Highway of the King. That strange glamorous dream
in which Jesus lived, which held and expressed for Him
the secret of His unique significance for the race, went
with Him still. It pervaded His consciousness, coloured
His every reading of events. For such a consciousness,
death and victory are merged in one; and apparent failure
is seen, in one great blazing vision of Reality, as the
instrument of an unmeasured success. Hence in its
general outlines the great "Parousia" discourse,4 placed
by all three Synoptics — though with many obvious
additions and variations of detail — in the interval between
the entry into Jerusalem and the Passion, is a psychological
probability. It is a pictorial expression, conceived in the
terms of Hebrew prophecy, of the paradoxical conviction
1 Matt. xxii. 15-40; Mark xii. 13-34; ^uke x. 25-37 and xx. 20-38.
2 Matt. xxi. 22. 3 Matt. xx. 20-28 ; Mark x. 35-45.
4 Matt, xxiv ; Mark xiii ; Luke xxi.
K

130 THE MYSTIC WAY
felt by a mind which knows itself to be at " the beginning
of sorrows," that though these things indeed must come
to pass, though struggle, torment and loss must be faced
by the individual, yet these do but form a period of trial
and preparation. The Son of Man, the forward-marching
spirit of humanity, must be victorious. The " Kingdom "
so real and deeply known is bound to triumph. It shall
" come in glory," overflowing the barriers of life; and all
in the end must be well. Oppressed yet exalted by a
consciousness of the huge significance of the events now
felt to be imminent, His surface intellect projected the
shadow of those events against a universal and historical
background : and thus provided the general fluid outline
of that " apocalyptic " picture — that " Second Coming" —
which the desire, the imagination and the experience of
succeeding generations elaborated and defined.
Over and over again the story of the days immediately
preceding the Passion reveals to us the mental states of
Jesus : the steady oncoming of the spiritual night, the
rapid growth in Him of the mystic state of pain. Even
in the one great public act of that period, the access of
prophetic indignation called the " Cleansing of the
Temple" — so opposed in its violence and suddenness to
the general tendency of His ethics — we seem to detect a
certain human element of instability, suggesting that there
was present an abnormal inclination to abrupt and
passionate action. Such an impulse is characteristic of
a consciousness which has entered on the transitional state;
and in which the old combinations, adjustments and
restraints are breaking down. Strange tendencies may
then assert themselves, self-expression may take new and
startling forms. Elsewhere, in the steadily-growing sense
of danger, in the bitter disillusion caused by the coldness
of His reception in Jerusalem, the national centre of
all racial and religious hope — in the knowledge of weak
ness, self-interest and disloyalty within the ranks of the
apostles themselves, the dull, hopeless resistance, the.

MYSTICISM AND CHRISTOLOGY 131
horrible lack of elasticity displayed by things unreal yet
established, their apathetic demeanour towards that new
and splendid life of freedom which He knew and lived,
yet seemed unable to communicate — there are present all
those elements of suffering and destitution which are felt
as peculiar distresses by souls in the Dark Night.
Perhaps few things bring home more clearly to us the
loneliness and depression of that state, in which the spirit
growing to the Transcendent must break one by one with
all its earthly hopes, than the little scene at Bethany, in
the house of Simon the Leper.1 A nameless woman,2 more
deeply perceptive than those about Him, and aware even
in this unfavourable moment of some newness of life, of
a unique and powerful personality, in the Teacher from
Galilee, came to Him as He sat with His friends at supper,
and poured upon His head the contents of a jar of very
precious ointment : thus silently proclaiming her recog
nition of Him as the " anointed " Messiah. The vulgar
irritation of the apostles at the " waste " involved in this
beautiful and significant act — those very apostles from
whom had come Peter's confession and who had seen the
Transfiguration ecstacy— gives us the measure of the dis
harmony, the utter want of comprehension, the creeping
conviction of failure, now existing amongst them.
Romantic enthusiasm has been transformed into prudence
and "common sense": perhaps the worst form of
degeneration with which any leader of men has to contend.
Through their unworthy and unloving criticisms strikes
the solemn and tragic comment of Jesus on this, probably
the greatest spontaneous acknowledgment of Messiahship
which He received — " She hath done what she could. She
is come aforehand to anoint my body to the burying."
They are the loneliest words in literature. Removing
their speaker by a vast distance from the common prudent
f Matt. xxvi. 6-13, jand Mark xiv. 3-9.
2 Her identification with Mary Magdalene (John xii. 4) is plainly an
error, and results from a confusion of two separate incidents.
K 2

132 THE MYSTIC WAY
life of men, from all human ideals and hopes, they bear
within themselves the whole mystery of the Cross, the
" King reigning from the Tree."
There is little need to consider in detail the difficult
and confused narrative of the concrete events through
which that mystery was developed : since here our only
concern is with interior experience. But in three places
at least, that experience breaks through; expressing itself
by means of outward actions so strange, so unlike those
adventures with which human imagination tends to credit
its religious heroes, that they bear within themselves the
evidence of their authenticity. I mean the Last Supper,
the Agony of Gethsemane, and the final scene upon the
Cross. The scene of the Last Supper has been the subject of
much destructive criticism in recent years. Loisy, espe
cially,1 has dwelt upon the contradictions in the received
accounts : and particularly upon the irreducible opposition
between the sacramental " words of institution," with
their clear reference to approaching death, and that
Messianic expectation of an immediate Second Coming
which is implicit in the declaration made by Jesus in
giving the first chalice : " I will not drink from henceforth
of the fruit of the vine, until the Kingdom of God shall
come." 2 But in the three profound and highly import
ant articles on Loisy's great work, Uabate Loisy e il
problema dei Vangeli Sinottici, which appeared in 1909 in
11 Rinnovamento over the signature " H," it is pointed
out that the very great length of the Paschal meal, with its
numerous blessings of separate cups, and elaborate rites,
allows time for even greater changes of mood than is
implied in this alternation between consciousness of an
immediate tragic parting — which might well inspire one
last great effort to impart the elusive secret of new life
— and the eschatological hope of a swift return in glory
which was bound up with the Messianic self-consciousness
1 Les \Evangiles synoptiques, Vol. II. pp. 528 et seq.
2 Luke xxii. 18 (R.V.).

MYSTICISM AND CHRISTOLOGY 133
of Jesus. Moreover, such a flux and reflux of the mystical
and Messianic readings of life is one of His most strongly
marked characteristics.
What, then, did the words and acts in which the
Eucharist originated mean for those who heard them;
before the genius of St. Paul had "received of the Lord "
their secret, and found in them the Mysterium Fidei, the
mystical focus of the Christian life? We shall never
know : yet that they were felt by the earliest Christians
to be of unique significance is plain from the careful
report of all three Synoptics. This much is clear : the
essence of the rite, as it now appears in the gospels, is a
drama of utmost self-donation, a sacramental imparting,
a sharing, of Life.1 The new life, the more abundant
vitality, which Jesus knew Himself to possess, in virtue
of which He dwelt in the Spiritual Kingdom, and with
which He had struggled as the true Messiah or Liberator
to infect other men, is here presented under the most
solemn symbolic forms, as the " secret " of that Kingdom.
It is, as Clement and Augustine afterwards called it,
" the food of the full-grown" : a divine sustenance which
is given in the Here-and-Now, and yet is a foretaste of
that " Messianic banquet " in which man's spirit, wholly
lifted up into the Eternal Order, shall at last have full
fruition of the Divine Life. Though the Eucharist was
almost certainly understood by the first generation of
Christians in the eschatological sense alone, as the earnest
of a transfigured life to come, the Synoptic writers —
reading history in the light of experience — are probably far
1 The words " this is my blood " simply meant for hearers of that time
and place, " this is my life " : since for Hebrew thought the essence of
life resided in the blood. Cf. Gen. ix. 4, " Flesh with the life thereof,
which is the blood thereof, shall ye not eat "; and Lev. xvii. II, " The life
of the flesh is in the blood : and I have given it to you upon the altar
to make an atonement for your souls : for it is the blood that maketh
an atonement for the soul." All New Testament imagery concerning
the " blood of Christ " or of the " Lamb " must be interpreted with
reference to this idea.

134 THE MYSTIC WAY
nearer than modern critics will allow to the true meaning
which the rite of the Last Supper bore for Jesus Himself
That " meaning " may well have been paradoxical, poetic,
suggestive, rather than dogmatically exact; the sudden
intuition of a great prophetic mind, an ardent and self-
giving heart. It has proved itself eternally fertile,
inexhaustibly true, in the experience of growing souls.
In these few simple words, in the commonplace actions
which accompanied them — actions which were a part of
the normal ritual of the Paschal meal — two orders of
Reality were suddenly knit up into a union never to be
broken again. The material and impermanent stuff of
things was propounded as the actual " body " of immortal
Spirit. To the obvious dependence of our physical life
upon food was fastened the dependence of all spiritual
life upon such Spirit absorbed and appropriated ; upon
" grace." x More, the fundamental kinship of humanity
with that Divine Spirit — body and soul alike outbirths
and expressions of the All — this mystery was for once
exhibited in its perfection. Hoc est corpus meum. There
are no limits to the life that has become merged in the
Divine Life. It is " made one with nature," like the
poet's soul : a veritable bridge between two worlds.
Finally, Divine Fecundity, the actually creative quality
of this new transcendent life upspringing in humanity, its
concrete and practical donation and reception, was here
dramatised and insisted upon. An outward, unforgettable
sign of the communication of an " extra dower of vitality,"
operated not by any vicarious sacrifice, nor by the accept
ance of any system of ethics, but by direct communication
from Person to person, was set up under the shadow of
approaching separation : left as a heritage which, rightly
understood, should go before life in her new ascents as a
pillar of cloud and of fire.
1 " Bread," says Eckartshausen, " means literally the substance which
contains all ; wine the substance which vitalises everything " (The Cloud
upon the Sanctuary, Letter V.).

MYSTICISM AND CHRISTOLOGY 135
This was the last constructive act of the ministry of
Jesus. The high emotional stress under which it was
performed, the high passionate act of faith which it
demanded — sealing as it did to an eternal success a work
about to be destroyed before the eyes of men — is vividly
reflected in the reaction which follows so quickly upon it ;
the agony in the garden of Gethsemane. In that dis
concerting episode, so far from the myths with which a
reverent imagination clothes the figure of its incarnate
God, we see the Dark Night of the Soul fully established,
and reigning in a consciousness of unequalled sensibility
and power. Here we have the report of a soul's adven
tures in the hour of its most dreadful conflict; recognised
and reported by other souls following this same way to
transcendence, as necessary and determining factors in its
growth. This new life, this new relation to Reality, with
its all-round heightening of tension, endowed those who
received it with a new capacity for pain as well as joy.1
Hence the sufferings of the great mystic must and do
necessarily exceed the sufferings of other men : a fact
which gives us the measure of the anguish which was
possible to the uniquely vital personality of Jesus.
All such mystics have found in the scene of Gethsemane,
with its desperate struggle towards an acceptance of failure,
a total self-surrender to the Divine Will, a picture of their
own sufferings in that " dark ecstacy," that " pain of
God," which obliterates their triumphant vision of a world
and a life illuminated by Goodness, Truth and Beauty, and
offers to self-forgetful heroism the hardest of all possible
tests. By this path the growing spirit sweeps life up
and outwards into the darkness : whilst the lower nature
struggles vainly to turn again on its own tracks — is
sorrowful unto death, for indeed this is its death; begs
1 Paul, that great psychologist, soon learned this : " Just as we have
more than our share of suffering for the Christ, so also through the Christ
we have more than our share of comfort " — the two facts are inter
dependent (2 Cor. i. 5, Weymouth's trans.).

136 THE MYSTIC WAY
that the cup may pass, so terrible is the wine within it ;
" the spirit indeed is willing, but the flesh is weak." 1 The
anguish of this trial for the active spirit of the great mystic,
full of " industrious and courageous love," lies in the
fact that here consciousness is brought to a point where it
can do nothing : total surrender is demanded of it, an
acceptance of its own helplessness. No wonder that the
old theologians spoke of souls whom the elan vital had
pushed on to this terrible path to transcendence, as being
"led by supernatural ways." It is a "ghostly travail,"
says Hilton,2 an "extraordinary solitude," says Teresa:3
the final sorting-house of spirit, a testing and purgation
of the whole character as it is centred in the energising
will. " What," says Reville of the scene in Gethsemane,
" was that Cup of Bitterness at the approach of which He
trembled ? It was not merely death, it was above all the
crumbling away of all that He had loved, all that He had
believed, all that He had undertaken, radiant of heart, in
the name of the heavenly Father. It was as if reality had
suddenly replied to that intoxicating dream with a peal
of diabolic laughter," 4 It is this, not merely Calvary, not
merely the exalted destiny of the Suffering Servant, which
Jesus accepts. It is this terrible destitution, this ironic
failure that He conquers by the great act of self-surrender,
" not my will but Thine be done " — Thy unexpected will,
which chooses to destroy all that it has been my vocation
\p upbuild.
Over and over again the Christian mystics — always with
astonishment and dread — have found themselves led to
this position; have fallen from the splendours of illumina
tion to the horrors of Gethsemane, and discovered in the
1 As Reville has pointed out (Jesus de Nazareth, Vol. II. p. 370), these
revealing words, so exactly descriptive of the torments He was enduring,
were obviously spoken by Jesus of Himself, and did not merely refer to the
sleeping condition of the apostles.
2 The Scale of Perfection, Bk. X. cap. 4.
3 El Castillo Interior, Moradas Sextas, ii. 4 Op. cit., p. 371-

MYSTICISM AND CHRISTOLOGY 137
self-naughting which they believed to be a joy, a torture
almost beyond their powers of endurance. "It is impos
sible," says St. Teresa, " to describe the sufferings of the
soul in this state." x "In this upper school," said his
Heavenly Visitor to Suso, " they teach the science of
Perfect Self- Abandonment; that is to say, a man is here
taught to renounce himself so utterly that in all those
circumstances in which God is manifested, either by
Himself or in His creatures, the man applies himself only
to remaining calm and unmoved, renouncing so far as is
possible all human frailty." 2 By this alone, says William
Law, is the true Kingdom of God opened in the soul.3
It is the final disestablishment and " naughting " of the
separate will, however pure and holy; its surrender to the
great, dark, incomprehensible movements of the All —
the necessary crisis which prepares that identification with
the All, that self-mergence in the mighty rhythms of
Reality which we call the Unitive Life.
Anzi e formale ad esto beato esse
tenersi dentro alia divina voglia,
per ch'una fansi nostre voglie stesse.4
All the great Christian mystics are sure that a final desti
tution, a self-surrender which sacrifices all personal con
sciousness of God, all hope, all joy, is a necessary part of
the path on which life must grow to its goal : and here of
course they are but following their Master from the
agony of Gethsemane to the Eloi of the Cross. " These
men," says Tauler of those in whom the " new birth" has
taken place, " have a most consuming thirst for suffering.
They desire it may come to them in the most ignominious
and painful manner in which it can be borne. They thirst
for the Cross. . . . The holy martyrs have attained to this
inheritance by their great love. They think they are only
just beginning life : they feel like men who are beginning
1 Vida, cap. ix. 14. 2 Suso, Leben, cap. 21.
3 W. Law, The Grounds and Reasons of Christian Regeneration.
4 Par., III. 79.

138 THE MYSTIC WAY
to grow." " We must be born again," he says in another
place, " through the Cross into the true nobility. ... In
the truest death of all created things, the sweetest and most
natural life lies hidden." l
This solemn submission to the Universal Will, this
carrying out into action of the fiat voluntas tua, is the real
" atonement," the real return to the Divine Order made
sooner or later by every evolving spirit. Once that spirit
has reached a certain stage of growth, to this it is inevitably
impelled. " The love of God," says Angela of Foligno of
the souls in which that supernal instinct is engendered, " is
never idle; for it constrains us to follow in the way of the
Cross; and the sign of the working of true love is, that it
suggesteth unto the soul the way of the Cross." 2 That
way, with its misery and injustice, its human mortifica
tions, its falls and struggles, its helplessness, is, said
a Kempis finely, " the king's high road" : the royal path
way to reality. " In the Cross doth all consist, and all
lieth in our dying thereon ; and there is none other way to
life and very inward peace but the Way of the Holy Cross
and daily dying. . . . Walk where thou wilt, seek whatso
ever thou wilt; and thou shalt find no higher way above,
nor surer way below than the Way of Holy Cross. . . . Turn
to the heights, turn to the deeps, turn within, turn with
out : everywhere thou shalt find the Cross."3 This, which
sounds like the expression of creed, is really the report of
experience cast into a credal form : the experience of a
mind which finds everywhere in the universe intimations
of the method of Life — that process of losing to find, of
difficult transcendence through effort and failure, the total
submission of the separated individual life to the dark
purposes of the spiritual sphere, which is the form under
which transition to a new order is most often apprehended
by human consciousness.
1 Tauler : Sermons on Our Lady, the Holy Cross and St. Paul (The
Inner Way, pp. 126, 175, 114).
2 Visionum ct instructionum liber, cap. 83.
3 De Imit. Christi, Bk. II. cap. 12.

MYSTICISM AND CHRISTOLOGY 139
It has been usual to quote the great cry from the Cross,
"My God, my God! why hast thou forsaken me?" as
conclusive evidence that the awful and complete spiritual
destitution — the withdrawal of all sense of divine reality
— experienced by many great Christians as the culminating
trial of the Dark Night, was experienced in its most
unrelieved and agonising form by Jesus Himself : with the
implication that He died a prey to all the horrors of that
state of consciousness which the mystics call the " loss of
God " and sometimes the " Crucifixion and Entomb
ment " of the soul. " The divine excess," says St. John
of the Cross of this most terrible experience, " so breaks
and bruises the soul, swallowing it up in profound dark
ness, that the soul, at the sight of its own wretchedness,
seems to perish and waste away by a cruel spiritual death
... for it must lie buried in the grave of a gloomy death
that it may attain to the spiritual resurrection for which it
hopes. David describes this kind of pain and suffering
— though it really baffles description — when he says,
' The sorrows of death have compassed me. ... In my
tribulation I have called upon our Lord and have cried
,to my God.' But the greatest affliction of the sorrowful
soul in this state is the thought that God has abandoned
it, of which it has no doubt; that He has cast it away into
darkness as an abominable thing." J
But, as several critics have pointed out,2 this terrible
conclusion has only been arrived at by tearing the words
reported to us from their natural context. That report
states that those who " stood afar off " at the hour of
the Crucifixion heard Jesus " cry with a loud voice, Eloi,
eloi, lama sabachthani ? " 3 the opening phrase of that
twenty-second psalm which seemed to Judeo-Christian
imagination like an inspired prophecy of the Passion. But
if this phrase did really come to the lips of Jesus in His
1 St. John of the Cross, Noche escura del alma, Lib. II. cap. 6.
2 Cf. Carpenter, The First Three Gospels, p. 378.
8v Mark xv.' 34.

140 THE MYSTIC WAY
agony, it came not as an isolated cry of utter despair, but
charged with the meaning of the whole poem from which
it is taken. That poem, necessarily familiar to Him from
childhood, may well have surged up into a consciousness
Which was steeped, as many indications prove, in Hebrew
poetry. Remembered in such an hour, it would seem a
vivid and veritable expression of the great spiritual process
then being wrought in Him — the actual Passover, the
passage through darkness to light. Its presence here at
least suggests to us that the outward crucifixion was early
felt or known to coincide with some infinitely more
significant interior event : that Paul, when he " gloried
in the Cross," saw beyond the external sacrifice on Calvary
into the very heart of life. It suggests that Jesus passed
upon the Cross through a mighty spiritual crisis : that
here His human nature touched the deeps of desolation,
tasted to the full the horrors of the Dark Night, and
emerged with a renewed and exalted consciousness of
Reality, a joyful vision of the invincible purposes of Life.
The "state of pain" came to an end: perhaps in an
access of utter misery which gave to the cry of Eloi a
momentary and terrible reality. But in His death and
surrender He took possession as never before of the great
heritage always intuitively known by Him. Spirit,
triumphing over the matter which dogs and limits it, cut
a sudden path to freedom, gave itself back into the hands
of the Divine Life. At this hour, says the Triple
Tradition, the veil of the Temple was rent in twain —
poetic language, yet exact : for here we are admitted as it
were into the holy of holies of Creation, assist at the
drama of surrender and its result, the consummation of
union, the outbirth of undying life.
This profound interior process the twenty-second psalm
presents to us, as it may well have presented it to Him
who is said to have taken its phrases on His lips. The
movement and the travail of ascending life are in it : in
its recital of sufferings endured, its accent of unflinching

MYSTICISM AND CHRISTOLOGY 141
trust in an hour of darkness, its superb and triumphant
close — the clear vision of a germinal life, a " seed that shall
serve Him" springing from the deeps of torment and
death. " All they that see me laugh me to scorn :
They shoot out the lip, they shake the head, saying,
Commit thyself unto the Lord; let him deliver him :
Let him deliver him, seeing he delighteth in him.
But thou art he that took me out of the womb :
Thou didst make me trust when I was upon my mother's breasts.
The assembly of evil-doers have inclosed me;
They pierced my hands and my feet.
I may tell all my bones;
They look and stare upon me :
They part my garments among them,
And upon my vesture do they cast lots.
But be not thou far off, O Lord :
O thou my succour, haste thee to help me.
All the ends of the earth shall remember and turn unto the Lord :
And all the kindreds of the nations shall worship before thee.
For the Kingdom is the Lord's :
And He is the ruler over the nations.
A seed shall serve him ;
It shall be told of the Lord unto the next generation.
They shall come and shall declare his righteousness
Unto a people that shall be born, that he hath done it." 1
Life out of death and anguish — a triumphant divine life,
immortal, contagious — this is the theme of that poem
which the Synoptists associate with Jesus' death. Whether
its introduction is indeed based upon actual words spoken
by Him, or is a part of their generally artistic method of
presentation, we cannot tell. In either case the cry from
the Cross becomes no isolated cry of unendurable despair :
but the first phrase in the great song of the ascending soul.
It is the victorious announcement of a divine-human life
seen clearly through the mists of bodily torment by the
1 Ps. xxii. 7-9, 16-19, 27, 28, 30, 31 (R.V.).

142 THE MYSTIC WAY
transfigured consciousness of Jesus : the sowing of a
seed, the seed of Divine Humanity, to be raised in
incorruption to a people that shall be born. It marks the
veritable establishment of the Kingdom of Reality : the
" new way " made clear, emerging from human ruin and
darkness in the hour of physical death.
" Mors et vita, duello conflixere mirando :
Dux vitse mortuus, regnat vivus."

THE DEIFIED LIFE
There is a fifth act in the Christian drama, both as it is
put before us by the Synoptic writers, and as it is re-lived
in the experience of the mystical saints : nor can we with
out loss dissociate those two presentations of supreme
human attainment. For neither does that idyll of new
life and steady growth end in the hidden and paradoxical
triumph of the Cross. Here, say the mystics who inherited
the " secret of the Kingdom," another and more wondrous
life begins. Si trova una rubrica, la quale dice; Incipit
vita nova.
The surrendered consciousness of pilgrim man, which
has been impelled to abandon its separate existence —
willingly merging itself, as it were, in the universal flot
qui monte — is carried up by that swift-moving and irre
sistible tide to fresh high levels of being; and lives
again " by some unspeakable transmutation " "in another
beauty, a higher power, a greater glory." x It has, in
1 St. Bernard, De Diligendo Deo, cap. 10. Suso, glossing this passage,
says, " The true renunciation and veritable abandonment of a man to the
Divine Will in the temporal world is an imitation and reduction of that
self-abandonment of the blessed of which Scripture speaks : and this
imitation approaches its model more or less, according as men are 'more or
less united with God. Remark well that which is said of the jblessed.
They are stripped of their personal initiative and changed into 'another
form, another glory, another power. What then is this other form, if it
be not the Divine Nature and the Divine Being whereinto they pour
themselves, and which pours itself into them and becomes one thing with
them ? And what is that other glory, if it be not to be illuminated and
made shining in the Inaccessible Light ? What is that other power, if it
be not that by means of his union with the Divine Personality, there is
M3

144 THE MYSTIC WAY
mystical language " died to live " : a phrase which the
superhuman activities of the great unitive mystics invest
with an intense reality. In that everlasting give-and-
take, that unearthly osmosis, between the human and
the spiritual spheres, which constitutes the true interior
life of man, the complete surrender of individual self
hood seems to invoke the inflow of a new vitality; so
all-transfusing, so all-possessing, that he who has it is
indeed " re-made in God." " All that we have, He takes
— all that He is, He gives," says Ruysbroeck, expressing
a great " natural " law under the religious forms of a vivid
personal experience. When this happens, the Dark Night
is seen to be, not a climax and conclusion, but a fresh
start. It represents the pain and confusion attendant on
the transition of consciousness to a new order, long known
and loved, only now in its totality received : the agonising
thrust of spirit as it cuts new channels through the brain.
The little wavering candle of the spiritual consciousness
has been put out, only in order that the effulgence of the
Inaccessible Light may more clearly be seen.
History has proved that the attainment of such a per
manent condition of equilibrium — an " unbroken union "
as the mystics call it themselves — a new status, " never
to be lost or broken," is the end of that process of growth
which we have called the " Mystic Way." A splendid
maturity crowns the long adolescence of the soul. Though
work has been from the beginning the natural expression
of its love, now only does it enter on its true creative
period, become an agent of the direct transmission of new
life. Fire and crucible have transmuted the raw stuff of
human nature into the " Philosopher's Stone," which
turns all that it touches into gold. Since this law is
found to be operative in the normal life of the great
given to man a divine strength and a divine power that he may accomplish
all which pertains to his blessedness and omit all which is contrary
thereto? " (Buchlein von der Wahrheit, cap. 5).

MYSTICISM AND CHRISTOLOGY 145
mystics, since it is thus and only thus that they obtain
the perfect union with Reality which is their goal, we
look naturally for its presence in the life of that Person
ality which first brought this experience in its wholeness
into the stream of human evolution. What form, then,
did this achievement take in the historical life of Jesus?
How was His possession of it communicated to other
men? Now it is true, as we have seen, that the life of Jesus
exhibited in a unique degree, and throughout its course,
many of the characters of the Unitive Life: that His
growth in the Transcendent Order was of an unequalled
swiftness, that a personal and impassioned consciousness
of unbroken union with Reality was from the first the
centre of His secret life. Throughout His career He
seems to us as was none other "a live coal burned up
by God on the hearth of His Infinite Love." x From
first to last, then, " the interweaving of divine and human
nature " was exhibited in a vital natural sense within the
limits of His personality. At almost any moment of the
ministry, that personality seems to manifest it in its com
pleteness. So perfect was the manifestation, that it appears
at first sight to run counter to the general process of
growth : here, we say, there is no more that needs to be
done. The pulls and oppositions of the natural man are
overpassed; life seems to have completed its course and
spirit attained to equilibrium without the crisis and
destitution, the swing-back into pain and effort, the
heart-searching act of surrender of the Dark Night of
the Soul. Yet we know that this act of surrender was
made, that the Dark Night was endured in all its terrors :
and we are assured that here as elsewhere it was the pre
lude to a new and higher state. "Another beauty, a
higher power, a greater glory " awaited the pioneer of
the race.
Though we might feel tempted to mistrust the oblique
1 Ruysbroeck, De Septem gradibus amoris, cap. 14.

146 THE MYSTIC WAY
and artistic language of our authorities, the mere neces
sities of history would compel us to admit a substantial
truth in this claim. Had the physical death on Calvary,
with its crushing manifestation of an ignominious defeat,
brought to an end the personal relation of Christ with
His followers, whence are we to deduce the enthusiasm
and certainty which inspired the primitive Church ? True,
He had infected these followers with His spirit : so that
whilst under the immediate spell of His regnant person
ality, they too lived within the precincts of the Kingdom,
upon those new high levels of clarity and selfless joy.
But the external horror of the Passion plainly annulled
for them all that went before it; killed all the dreams of
apocalyptic glory, and swept them back from communion
with the Transcendent Order into the depths of disillu
sion and fear. Another and a stronger infusion of vitality
was needed, if they were to become the thoroughfares
of ascending spirit, carry on the " new movement " of
the race.
The essence of life, as we know it, lies in its transmissive
power. By their possession of this quality all its outbirths
and expressions are tested : by its absence they are con
demned. No closed creations — no full stops— have a
claim upon the great title of Being. The river of the
Flowing Light pours through, not into, its appointed
instruments; its union with them, its supreme gift to
them, is fundamentally creative, as is the union and self-
giving of love. It is the last perfection of a thing, says
Aquinas, that it should become the cause of other things.1
When the soul is perfected in love, says Richard of St.
Victor, it brings forth spiritual children.2 The lives of
the great unitive mystics have demonstrated the truth of
this law. Paul, Augustine, Bernard, Francis, Catherine,
Ignatius, Teresa — each is the fountain-head of a spiritual
1 Summa contra Gentiles, Bk. III. cap. 21.
2 De Quatuor gradibus violenta Charitatis (Migne, Pat. Lat., T. CXCVI.
col. 1216).

MYSTICISM AND CHRISTOLOGY 147
renaissance, each a thoroughfare whereby the sheaf-like
spread of spirit is helped on. Each has left the world
other than he found it; has been the parent of a spiritual
family, the initiator of a new movement on the part of
the spirit of life.
But from Jesus of Nazareth descends that whole
spiritual race, that fresh creation, within which the
Christian mystics stand as it were as the heads of great
houses ; the originators of those variations whereby the
infinite richness and variety of the parent type has been
expressed. Hence the "last perfection" of that parent
type is proved by implication to be a condition of divine
fecundity, over-passing all that we find in its descendants;
and difficult to identify with the lonely triumph of the
Cross. The interior victory there won by His complete
surrender was — still is — known to none but Himself.
It belongs to that secret and unsharable life of utmost
sacrifice and joy which all great spiritual personalities must
live towards God in the interests of the race. True, the
experience of lesser personalities — the mystics and the
saints, even some little children of the Kingdom who have
been initiated into the " Upper School of Self-abandon
ment" — at least suggests to us that the close union with
Divine Reality, the unique sense of sonship, in which
Jesus had always stood, here received its seal and its con
summation. It was the wounded hand of a heroic failure
which struck down the barriers that had ring-fenced the
spirit of man; made plain the path, and reformed the road,
upon which that spirit was to move towards its goal.
Poverty, says Dante, leapt to the Cross. She was not
alone : life was there before her, here making the greatest
of her " saltatory ascents," attaining to new levels of being.
Were this, then, the end of our human revelation of
Reality, we need not doubt that end celestial. But we
should be confronted, on the plane of actual existence,
with a series of unintelligible historical events : unintel
ligible, because the link which connects the whole pageant
L 2

148 THE MYSTIC WAY
of mystical Christianity with its source has been snatched
away, because the final flowering of Divine Humanity —
its "deified life" — was never exhibited within the
temporal order, never communicated to the race.
What that final flowering is, what it was felt to be for
the One who first and completely attained to it, the great
confused poem of the Resurrection tries to tell us. Hence
the facts which lie behind that poem are crucial facts for
the spirit of man. On them the whole structure of the
mystic life is built; from them the whole history of the
Christian Church descends. What, then, are the facts?
Few problems offer greater difficulties. The "rational
ist" is confronted by enormous historical consequences,
impossible of denial, which appear to spring from an
utterly inconceivable event : but, without that event, are
themselves inconceivable. The Christian who accepts
that event, is driven at last to justify his belief by an
appeal to results. His best documents contradict one
another; his most violent convictions seem in the end to
rest on nothing that he can name ; wherever he would
tread, the ground breaks beneath his feet. True, the Yea
or Nay of the human mind, in the face of a Universe of
infinite possibilities, instinct with novelty, charged with
wonder, is here of little interest and no authority. We
know not yet what life can accomplish, or spirit. We
know nothing of the laws which govern that mysterious
art by which spirit weaves up a body from recalcitrant
matter : nor dare we call such a body " necessary" to the
intercourse of soul with soul. It were dogmatism indeed
to assert, out of our present darkness, that radiant Life
is not greater than its raiment, cannot go on to higher
levels of creative freedom, once it has " shaken its wings
and feathers, and broken from its cage."
Our ridiculous phrase " supernatural " is but an adver
tisement of this our ignorance and awe; and nowhere
more than in the consideration of the strange beginning
of that strange thing the Christian consciousness does

MYSTICISM AND CHRISTOLOGY 149
this ignorance and awe make itself felt. Out of these
confused yet poignantly suggestive records of Christo-
phanies — charged even now with a love and wonder hard
to match elsewhere — out of the passionate conviction
which burns in them, the high poetry in which they are
expressed, one fact only emerges clear. A personal and
continuous life was veritably recognised and experienced :
recognised as belonging to Jesus, though raised to
" another beauty, power, glory," experienced as a vivify
ing force of enormous potency which played upon those
still " in the flesh."
" He was all gold when he lay down, but rose
All tincture " —
says Donne, with the true poetic instinct for the essence
of a situation. This fact of an experienced and entinctur-
ing personal life was the initial fact for the " little flock "
destined to transmit the secret of the Kingdom; nor can
we reasonably account for it — whatever be our view of the
way in which it showed itself — upon merely subjective
lines. To do so were indeed to introduce the dreaded
element of " miracle " : for never before or since has
hallucination produced such mighty effects.
The presentation of this fact, as we now have it, is admit
tedly poetic. But the whole life of Jesus, since it was
lived in a unique relation with Reality, necessarily took
upon itself a poetic form. Not otherwise could it have
effected a link between the " Kingdom " in its wholeness
and the distorted, patchy world of normal men. It is the
function of the great artist to dignify humanity by his
presentation of it; by the high seriousness of his percep
tions, by his intense power of perceiving it in the light
of the Real. Jesus of Nazareth, the supreme pattern of
the artist-type, was in His own person that which His
exalted vision perceived. He exhibited Reality by being
it. He is Himself the poem, the symphony, which ex
presses His unique vision of truth.

150 THE MYSTIC WAY
It was His peculiar province to exhibit human life at
its height and fulness, as the perfect fusion of the
"natural" and the "divine." Whether in or out of
the body, whether with or without the helps and hin
drances of matter, that revelation had to be completed;
the soul's implicit " deification " established, the whole of
life's new movement expressed. Not the " thing seen "
— seen of necessity, as we see all things, under the limiting
conditions of the mind — but the action that evoked the
vision : here is the essential, and here alone can we lay
hands upon the skirts of swiftly moving life. " There are
no things," says Bergson, " there are but actions." 1 The
image received by consciousness is little : the energising
fact is all. In the movement by which that fact is trans
mitted, we must seek the true meaning of the whole.
" The movement of a current is distinct from the banks
through which it passes, although it may adapt itself to
their curves." 2
All that we know about this movement is contained in
the Synoptic records of the Resurrection ; and in the mighty
wave of vitality which arose from it, and bore upon its
crest the Christian Church. We cannot now disentangle
with certitude those artistic elements which belonged to
the original revelation from those which are due to the
efforts of the Evangelists to bring home its sharp homeli
ness and high romantic beauty to those selves which had
not known Jesus " after the flesh." All is fused into one
great work of art, all forms part of one living whole. The
instinct of the first Christian communities, the spiritual
children of Paul, in whom the flame of the new life still
burned clear, naturally seized upon and preserved — perhaps
elaborated — those things which fed it best. That which
this instinct discerned, as the very heart of the secret it
had won and was making actual, was the indestructibility
and completeness of the new, transfigured humanity; the
finished citizen of the Kingdom of God. That this should
[_ l L'Evolution criatrice, 'p. 270. 2 Ibid., p. 292.

MYSTICISM AND CHRISTOLOGY 151
fade into something merely ghostly and intangible, that it
should drop any of its richly vital attributes in the course
of its ascent — such a consummation was intuitively felt
by it to be a loss. This derogated from the majesty and
completeness of that human nature of which the mighty
possibilities had been exhibited in Christ. It collided,
too, with the convert's direct experience of new life —
its simplicity and actualness : its acceptance and trans
mutation of the here-and-now conditions of the world.
The vision, then, which these primitive Christians saw,
as at once their companion and their goal, was the vision
of a whole man ; body, soul and spirit transmuted and
glorified — a veritable " New Adam " who came from
heaven. Hence we see in all the records of the Resurrec
tion-appearances a tendency, perhaps a progressive ten
dency, to emphasise and describe the most natural, homely
aspects under which this enhanced, continuing and inspir
ing life of Jesus was felt : to clothe the primal experience
in an ever more concrete and detailed form. The strong
contrast between St. Paul's terse statement, " He was seen
of Peter " 1 — more than enough for the mystic, who him
self has seen — and the romantic beauty of the narratives
in Matthew and Luke has often been noticed. In these
a life, a presence and a friendship are presented to us under
dramatic forms of unequalled simplicity and loveliness;
invested with a glamour which only a " higher critic" could
resist.2 In the dew-drenched garden, at the lake-side, on
1 i Cor. xv. 5.
2 This resistance sometimes takes peculiar forms. WeizsScker, ap
parently inspired by the unevangelical conviction that only the strictly
useful has a place in the Kingdom of Heaven, discredits the story of the
appearances at the Sepulchre because these would have been " empty
and meaningless ... a mere piece 'of display " (The* Apostolic Age, Vol. I.
p. 6). Yet, taking into account the character of Jesus, are we justified in
assuming that an experience 'which comforted and reaffirmed even one
desolate (heart would have seemed ito Him " empty and meaningless " ?
And is it not at least a psychological probability that the loyal and passion
ate heart of Mary should outstrip the disconcerted affection of the Twelve,

152 THE MYSTIC WAY
the mountain, in the still assembly, at the evening meal,
in all the sweet and natural circumstances of daily life, the
eyes of love are suddenly made clear. A new transcendent
life floods those who had once tasted but since lost it;
catches them again to its high rhythm. They are swept
up once more into the mystic Kingdom, made free of its
unimaginable possibilities, breathe again its vivifying air.
They feel once more the strong assurance of a regnant
and creative Personality, inspiring and upholding them :
the mysterious joy and clarity proper to " children of the
Bridegroom " : the release from all confusion and littleness
— now doubly mysterious, because doubly joyous, " so
divinely above, precisely in being so divinely near."
This experience runs counter to the intellect : refuses
to be accommodated within its categories : puzzles and
eludes the snapshot apparatus of the brain. It is " here "
and yet " not here " for the senses. It feeds and blesses
them, yet as it were out of another dimension. They
" think it is a spirit " — and even as its deep humanity is
made clear to them, it vanishes from their sight. It
comes from the very heart of life : an earnest of the new
" Way " now made available to the race. By intuition
rather than by vision they know it; though all the
machinery of the senses may and does combine to provide
the medium by which it is actualised and expressed. Nor
is this to belittle, but rather to exalt the experience : for
intuition, when it moves upon these levels of reality, is
but another name for that closest and surest of all intim
acies, knowledge by union — the mystics' " Vision of the
Heart." A smouldering spark, deep-buried beneath our
crude image-making consciousness, that intuition moves
step by step with ascending life, and blazes up into action
"whenever a vital interest is at stake."1 It is, then, the
most valid of those instruments by which we receive news
and leap to the heights at which spirit's encounter with spirit becomes a
possibility f
1 Bergson, UEvolution criatrice, p. 290.

MYSTICISM AND CHRISTOLOGY 153
concerning life — the " gospel " of the kingdom of reality
— and our union with it ; the close interweaving of the
individual spirit with the All.
Under forms personal and impersonal — first by the
clear impact of the Christophanies, then by the great
dramatic experience of Pentecost — this knowledge was
brought home to those minds which had been prepared
for it ; was thrust through them into the stream of human
life. A growth to be set in hand, a new way to be
followed, an Independent Spiritual Life capable of attain
ment : this fact was revealed to them, or found by them,
first in One who had accomplished it; next in that con
viction of a new order, a new level of life awaiting them,
which they translated into the imminent reordering of all
things, the Second Coming of the Messiah; last in a
peculiar psychological ferment, an actual new dower of
vitality, an immense inebriation of the Infinite felt by
them — the " rushing mighty wind, and tongues of flame."
As in every human act of knowing, the Something external
to the mind, and the something within it, here melted
and merged to form a concept with which it could deal.
The " interior intimacy and exterior activity " which are
the soul's two ways of laying hold upon reality,1 were
inextricably entwined. The sudden triumphant uprush
of a contagious vitality from the deeps, the sudden joyful
conviction of indestructible Life, received their counter
sign from without : in communion with a transcendent
Personality, and in the " coming of the Spirit," the inflow
of immanent " grace." " In some unspeakable way,"
says St. Leo, " He began to be more present as touching
His Godhead, when He removed Himself farther from
us as touching His manhood." 2
But only that which has a foothold within the spiritual
order can have contact with the spiritual personality, or
1 Ruysbroeck, L'Ornement des noces spirituelles, Lib. II. cap. 57.
2 Second Sermon on the Ascension (Roman Breviary, Saturday after the
Feast of the Ascension, fourth lesson).

154 THE MYSTIC WAY
intuitive knowledge of the spiritual fact. Man's implicit
realness is once again the basis on which all is built; his
latent goldness is the reason why the Tincture can take
effect. " This," says Ruysbroeck — and his words seem to
reflect back to that first vivid and mysterious reception of
the image of Divine Humanity, that enormous enhance
ment of life — " this is why the soul receives, in the
highest, most secret part of its being, the impress of its
Eternal Image, and the uninterrupted effulgence of the
divine light, and is the eternal dwelling-place of God:
wherein He abides as in a perpetual habitation, and yet
which He perpetually visits with the new coming and
new radiance and new splendour of His eternal birth.
For where He comes, He is : and where He is, He
comes." *
The which is but to say, in other and more elusive
language, that the mystical doctrine of Incarnation, rightly
understood, is the corner-stone of the mystic life in man.
1 L'Ornement des noces spirituelles, loc. cit.

CHAPTER III
ST. PAUL AND THE MYSTIC WAY
" The great Fact of Existence is great to him. Fly as he will, he
cannot get out of the awful presence of this Reality. His mind is so
made ; he is great by that first of all. Fearful and wonderful, real as
Life, real as Death, is this Universe to him. Though all men should
forget its truth and walk in a vain show, he cannot. At all moments,
the Flame-image glares in on him. . . . Direct from the Inner Fact of
things ; he lives, and has to live, in daily communion with that."
(Thomas Carlyle : The Hero as Prophet.)

THE GROWTH OF THE NEW MAN
The second stage of any great movement has often a
significance as great as, if not greater than, the first. Then
it is that we begin to know whether life's initial effort is
destined to success, whether it is indeed upon its way to
new creations and new levels; or whether this new move
ment, this saltatory ascent that seemed so full of possi
bilities, is only a passing freak, a variation which cannot
be transmitted — another eddy of dust in the wind.
Had it been left to the original apostles to carry forward
the Christian impulse of new life — to repeat the "for
tunate variation" which flamed out in Jesus of Nazareth,
and fix it — we can feel little doubt that this fresh creation
would have twisted on its tracks, have wavered, sunk and
died, when the stimulus of His great presence was with
drawn and the generation which knew Him in the flesh
had passed away. Our earnest of the fact that the life of
Jesus was no sporadic freak, but a genuine phase in
cosmic evolution, a part of the great movement of things
— that here life's mightiest, most significant ascent was
caught in progress — is the further fact that this did not
happen : that a stranger, who " knew Him not after the
flesh," yet takes up the forward push where He left it,
picked out as it were by the wind of the Spirit to live
and grow in the new way.
Paul, who was the first to declare that the essence of
the Christian mystery was growth and transmutation, and
that the only Christian life was that which followed the
curve of the human life of Christ,1 was himself, so far as
we know, the first to exhibit this organic process of
1 " Be imitators of me, in so far as I in turn am an imitator of Christ. . . .
All of us, with unveiled faces, reflecting like bright mirrors the glory of
157

158 THE MYSTIC WAY
development in its fulness; and grow "from glory to
glory " to man's full stature along the path which Jesus
had cut for the race. " It is the leading thought of the
New Testament," says Dr. Matheson, "and it is the
specially prominent thought in the writings of St. Paul,
that the life of the Christian Founder is repeated in the
lives of His followers; that the stages of each Christian's
experience are designed to be a reproduction of those
stages by which the Son of Man passed from Bethlehem
to Calvary. Paul has himself declared that the process of
Christian development is a process whereby the follower of
Christ is " transformed into the same image from glory
to glory." No words can more adequately express his
view of the nature of this new spiritual order. It is a
transformation not only into the image of the master, but
into that progressive form in which the image of the
master unfolded itself. The Christian is to ascend by the
steps of the same ladder on which the life of the Son of
Man climbed to its goal; he is to proceed from "glory to
glory" ... no man can read Paul's epistles without-being
impressed on every page with the predominance of this
thought.1 It is no new thing to claim St. Paul as a mystic; or at
least as an exponent, amongst other things, of what are
called " mystical " ideas. The problem of the part which
such ideas play in his message has often been attacked; in
various ways, leading, as one might expect, to contradictory
conclusions.2 The other and more fundamental problem,
the Lord, are being transformed into the same likeness . . . that in this
mortal nature of ours it may also be clearly shown that Jesus lives . . .
For those whom He has known beforehand, He has also predestined to bear
the likeness of His son, that He might be the eldest in a vast family of
brothers " (i Cor. xi. I ; 2 Cor. iii. 18 and iv. II ; Rom. viii. 29. Wey
mouth's trans.).
""~1 Matheson, Spiritual Development of St. Paul, p. 6.
2 For instance, by Inge in Christian Mysticism ; A. Sabatier in L'Apdtre
Paul ; Wernle in The Beginnings of Christianity, Vol. I ; Wienel in St.
Paul ; J. M. Campbell in Paul the Mystic ; P. Gardner in The Religious

ST. PAUL AND THE MYSTIC WAY 159
however, of his relations to the mystic life, the Mystic
Way — the history, that is to say, of his inward growth, his
slow development of the transcendental consciousness —
has been almost entirely neglected; and those who have
come nearest to solving it, notably Matheson in The
Spiritual Development of St. Paul, and Deissmann in
St. Paul, have failed to see, or to set out, the many
close and significant parallels which his life presents with
the experiences of the Christian Founder and the Christian
saints. It might be thought that the confused and scanty records
which we possess of the life of St. Paul were not sufficient
to allow us to compare his psychological development with
the standard diagram of man's spiritual growth. But by
a comparison of the authentic epistles with the fragments
of biography embedded in Acts, more can be made out
than might at first be supposed.1 As a matter of fact, he
is the supreme example of the Christian mystic : jof^ a .
'lc^rjg^of_mind ''_x?sulting in an enormous dower of
vitaliiyj_ of acareer of impassioned activity, of " divine
fegiQfiLity'' second only to that of Jesus Himself." In
him, the new life breaks out, shows itself in its dual aspect;
the deep consciousness of Spiritual Reality which is
characteristic of the contemplative nature, supporting a
practical genius for concrete things. The Teresian prin
ciple, that the object of the Spiritual Marriage is the
incessant production of work, received in him its most
Experience of St. Paul, and — with considerable insight — by A. Deissmann
in St. Paul : a Study in Social and Religious History.
1 Following the example of the majority of recent critics, I reckon
Colossians and Ephesians as being in all probability genuine Pauline
letters ; but do not make use of the epistles to Timothy and Titus, the
authenticity of which is open to grave suspicion. Cf. Gardner, The
Religious Experience of St. Paul ; W. Wrede, Paul ; and Deissmann, St.
Paul. As to the use of Acts, this last authority says that St. Luke's
representation is " indispensable in supplementing the letters of St. Paul ;
it may be corrected occasionally in some details by the letters, but in
many others it rests on good tradition " (Deissmann, op. cit., p. 24).

160 THE MYSTIC WAY
striking illustration : he was indeed " to the Eternal
Goodness what his own hand is to a man." Paul's great
family of spiritual children, the train of churches ablaze
with his spirit which he left in his wake, are alone enough
to demonstrate that he lived upon high levels the mystic
life. The stages through which this great active moved
to perfect harmony with the Life of God, are plainly
marked in the story of his life. His conversion, the
experience which lies behind the three rather dissimilar
[accounts given in Acts,1 was of course characteristically
mystical. Those prudent scholars who would explain
away the light, the voice, the blindness, the vivid con
sciousness of a personal and crucial encounter with the
spiritual world, as picturesque exaggerations due to
Luke's " literary and unscientific " attitude of mind,2 will
find little support for their view in the annals of religious
psychology. When spiritual intuitions — more, spiritual
imperatives — long submerged and working below the
threshold, break their way into the field of consciousness
and capture the centres of feeling and of will, the change
effected has nothing in common with the mild intellectual
acquiescence in new ideas, the sober and judicious weigh
ing of evidence, which may be at the bottom of any less
momentous " change of mind." That which happens is a
veritable psychic storm, abrupt and ungovernable; of
greater or less fury, according to the strength of the nature
in which it takes place. When that nature is destined to
the career of a great mystic, the volitional element is certain
to preponderate. It will oppose, perhaps till the last
moment, in growing agony of mind — yet with a fierceness
that has in it the germ of the heroic — the steady, remorse
less pressure of the transcendental sense ; thus inflicting
upon itself all the tortures of a hopeless resistance. " How
hard it is for thee to kick against the goad! " Hence,
1 ix. 1-9, xxii. 6-1 1, xxvi. 12-18.
2 P. Gardner, The Religious Experience of St. Paul, p. 29.

ST. PAUL AND THE MYSTIC WAY 161
warded off as it were to the last, the change, when it
comes, comes with a catastrophic violence : tearing the old
world to pieces, smashing to fragments the old state of
consciousness, instantly establishing the new. The sword
of the spirit is about to cut its way through fresh levels
of reality ; and, turning sharply in the new direction,
crushes and wounds the hard tissues of selfhood which
have grown closely around it, held it down to its business
of serving the individual life.
All those incidents which Luke reports of Paul's con
version — and we must look upon them as fragments
remembered and set down, from Paul's own efforts to de
scribe indescribable events — find many parallels in the his
tory of the mystics. The violence and unexpectedness, the
irrevocable certitude and prompt submission — " I was not
disobedient unto the heavenly vision"1 — the accompany
ing sensation of intense light, the revelation of transcendent
Personality conveyed under the forms of vision and voice
as the " triumphing spiritual power " floods and conquers
a strong and resistant consciousness : all this is a part of
the usual machinery by which a change in the direction
of life is brought home to the surface intelligence.
Normal, too, is the direct connection between this abrupt
change of mind and a profound and permanent change of
life : that sense of the influx of novelty, which never left
him, and which breaks out again and again in his works.
Every great mystic who has passed through this crisis
knows himself to be thus " a new creature," dead to his
old universe, old interests, and old fears. For him, in this
sudden moment of readjustment, all values are trans-
valuated : " old things are passed away; behold, all things
are become new." 2
Thus St. Francis of Assisi, " smitten by unwonted
visitations" in the church of S. Damiano, "finds himself
another man" than the creature whom he had known as his
" self" before. For him too, as for St. Paul, the new and
1 Acts xxvi. 19. 2 2 Cor. v. 17.

162 THE MYSTIC WAY
overwhelming apprehension of Reality is at once crystallised
in vision and audition — the speaking crucifix — and in a
direct command, an appeal to the active will.1 Thus St.
Catherine of Genoa, when the moment of her spiritual ado
lescence was come, " suddenly received in her heart the
wound of the unmeasured love of God," with so clear an
intuition of her own relation to the spiritual world, now
laid bare to her lucid vision, that " she almost fell upon the
ground." At this point " if she had possessed a thousand
worlds, she would have thrown all of them away." 2 Rulman
Merswin, the merchant of Strassburg, bred in orthodox
piety like Saul of Tarsus himself, was as suddenly turned
from it to the Mystic Way. " A brilliant light shone around
him ; he heard in his ears a divine voice of adorable sweet
ness; he felt as if he were lifted from the ground and carried
several times round the garden." 3 Pascal, caught to his two
hours' ecstatic vision of the Fire, obtains like Paul from
this abrupt illumination an overwhelming revelation of
personality — " not the God of philosophers and of
scholars" — and a " certitude" which demands and receives
the " total surrender " of his heart, intellect, and will.4
The reverberations, too, of such an upheaval are often
felt through the whole psycho-physical organism : showing
themselves in disharmonies of many different kinds.
Thus Suso in his conversion " suffered so greatly that it
seemed to him that none, even dying, could suffer so
greatly in so short a time." 5 "A deep, rich age of
growth," says Baron von Hiigel, " is then compressed
into some minutes of poor clock- time " 6 — with the
resultant wear and tear of a physical body adapted to
another, slower rhythm. So it may well be that Paul was
1 Cf. Thomas of Celano, Legenda Secunda,V, and P. Sabatier's Life, cap. 2
2 Vita e dottrina di S. Caterina da Genova, cap. 2.
3 Jundt, Rulman Merswin, p. 19.
4 Pensles, fragments et lettres de Pascal, T. I. p. 269.
5 Leben, cap. 3.
6 The Mystical Element of Religion, Vol. I. p. 107.

ST. PAUL AND THE MYSTIC WAY 163
struck with a physical blindness by the splendour of the
Uncreated Light, and " was three days without sight, and
neither did eat nor drink." J
There is, then, at any rate the strongest of probabilities
that his experience " when it pleased God to reveal His
Son in me" did conform in its general outlines to the
account which is given in Acts. Here there was not, as
in the case of Jesus, an easy thoroughfare for the inflowing
spirit of life. " As the lightning cometh out of the east
and shineth even unto the west," a flash that rends asunder
the spiritual sky, it came tearing apart the hard tissues of
selfhood, breaking down the old adjustments, and cutting
with violence the path of its discharge. How wide the
difference between two natures which could dramatise the
same experience, one as " Thou art My beloved Son," the
other as "Saul, Saul! why persecutest thou Me? " Yet
how close the identity between the two lines of growth
which led one to the surrender of Gethsemane, and the
other to " I live, yet not I ! " Only this can explain the
paradox of Paul's career : the fact that although he " never
knew Jesus during His lifetime, nevertheless it was he
who understood Him best." 2
St. Paul's proceedings after his conversion are no less
characteristic of the peculiar mystic type. His first instinct
was an instinct of retreat. " Immediately I conferred
not with flesh and blood; neither went I up to Jerusalem
to them which were apostles before me." The tran
scendent fact which had torn his being asunder did noti
need to be supported by the reminiscences of those who had
known Jesus in the flesh. " But I went into Arabia " 3
— alone into a desert country : a proceeding which at
once reminds us of the retreat of Jesus into the wilder
ness. This phase in Paul's career of course corresponds
with that period of solitude and withdrawal from the world
which nearly every great mystic has felt to be the essential
1 Acts ix. 9.
2 Wernle, The Beginnings of Christianity, Vol. I. p. 159. 3 Gal. i. 16, 17.
m 2

164 THE MYSTIC WAY
sequel of that mighty upheaval in which their tran
scendental faculties emerge. The soul then retreats into
the " cell of self-knowledge," " cleansing its interior
mirror," says Richard of St. Victor, from the earth stains
which distort its reflections of the Real : a slow and difficult
process which cannot be undertaken in the bustle of the
world of things. We have seen how generally the need
of such a time of seclusion is felt x : as in St. Anthony's
twenty years of self-imprisonment in the ruined fort,
St. Catherine of Siena's three years of hermit-like solitude,
which initiated her missionary career, Suso's sixteen years
of monastic enclosure, the retreat of St. Ignatius at
Manresa, St. Teresa's struggle to withdraw from the social
intercourse she loved, the three years of lonely wandering
and inward struggles which prepared the great missionary
career of George Fox. Paul, alone in the Arabian desert,
" in weariness and painfulness, in watchings often, in
hunger and thirst, in fastings often," 2 orientating his
whole nature to the new universe disclosed to him, " when
he had seen Christ lighten in that dawn," did but submit,
like his brothers and sisters, to a necessary phase of all
spiritual growth. It was from this long period of self-
discipline and self-adjustment, from deep brooding on
the revelation of Damascus, not from any apostolic state
ment about the human career of Jesus, that the Pauline
gospel emerged. It was the "good news" of a new kind
of life experienced, not of a prophecy fulfilled. " Grace
and faith and power . . . this I knew experimentally," says
Fox. So Paul : " I neither received it of man, neither was
I taught it, but by the revelation of Jesus Christ."3
The whole preparatory experience of Fox, whose char
acter provides so many Pauline parallels, may help us to
understand something of this phase in Paul's life — the
difficult changes which prepared him for the emergence
of the " illuminated consciousness," the personal interior
1 Cf. supra, Cap. II. § II. 2 2 Cor. xi. 27.
3 Gal. i. 12.

ST. PAUL AND THE MYSTIC WAY 165
" showing " or revelation which became the central fact of
his new career.
"I cannot," he says, "declare the great misery I was
in, it was so great and heavy upon me, so neither can I set
forth the mercies of God unto me in all my misery . . .
when all my hope in them and in all men was gone so
that I had nothing outwardly to help me, nor could I tell
what to do ; then O ! then I heard a voice which said :
' There is one, even Christ Jesus that can speak to thy
condition,' and when I heard it, my heart did leap for
joy . . . though I read the Scriptures that spake of Christ
and of God, yet I knew Him not but by revelation." 1
Dating his conversion a.d. 33/ and the retreat in Arabia
and return to Damascus a.d. 34-35, St. Paul's first visit as
a Christian to Jerusalem took place c. 36.3 There, pray
ing in the Temple — a spot charged for his racial and
religious consciousness with countless memories and sug
gestions — he experienced his first ecstacy; a characteristic
ally mystic combination of vision, audition, and trance, in
which the ferment of his inner life, its paradoxical sense
of unworthiness and greatness, swaying between pain-
negation and joy-affirmation, found artistic expression.
The agony of contrition for the past — " Lord, they know
that I imprisoned and beat in every synagogue them that
believed on Thee" — is balanced by prophetic knowledge
of the future, an abrupt intuition of his amazing destiny
— " I will send thee far hence unto the Gentiles." 4
This vision seems to correspond in time with the ecstacy
described in ^ Cor, xii. 2, 4 ; in which Paul, caught up
to the third heaven7"rt^anriinspeakable words." Com
parison with the lives of the mystics shows how
frequently such ecstatic perception — such abrupt and
1 Fox's Journal, Vol. I. pp. 80, 83.
2 I adopt Ramsay's chronology, excepting his theory as to the early
date of Galatians. Sabatier and others place the chief events about a
year and a half later, but this does not affect my argument.
3 Gal. i. 18. 4 Acts xxii. 17-22.

166 THE MYSTIC WAY
temporary emergence of the growing transcendental
powers, lifting the consciousness to levels of Eternal Life
— breaks out in the early part of the " Purgative Way."
" Whilst I was wrestling and battling," says Jacob
Boehme, " being aided by God, a wonderful light arose
in my soul. It was a light entirely foreign to my unruly
nature; but in it I recognised the true nature of God and
man, and the relation existing between them, a thing which
heretofore I had never understood, and for which I would
never have sought."1 "One day," says Fox, "when I
had been walking solitarily abroad and was come home, I
was taken up in the love of God so that I could not but
admire the greatness of His love; and while I was in that
condition, it was opened unto me by the Eternal light and
power." 2 So too Henry Suso tells us that " in the first
days after his conversion," being alone in the choir, his
soul was rapt " in his body or out of his body," and he
saw and heard ineffable things, by which his prayers and
hopes were all fulfilled. He saw a " Shining Brightness,
a manifestation of the sweetness of Eternal Life in the
sensations of silence and rest." The ecstacy lasted nearly
an hour; and " when he came to his senses, it seemed to
him that he returned from another world." 3
j There followed upon this first visit to Jerusalem a period
of ten or twelve years, in which Paul seems to have been
occupied in useful but inconspicuous work in the Christian
cause : a long, quiet time of growth, which is often over
looked by those who are dazzled by the dash and splendour
of his missionary career. But the powers which marked
that career were not yet developed. The interior instinct
which became vocative in his ecstacy, and told him that he
was " called to the Gentiles," had to conquer many opposi
tions in his individual and national consciousness before it
could become effective for life. During this time Paul's
rank was that of an ordinary teacher ; not even that of a
1 Hartmann, Jacob Boehme, p. 50. 2 Fox's Journal, Vol: I. p. 85.
3 Suso, Leben, cap. 3.

ST. PAUL AND THE MYSTIC WAY 167
"prophet," much less an "apostle," a word to which
great and definite meaning was attached by the early
Church. He goes to Antioch in 43 merely as the assistant
of Barnabas,1 who had befriended him when his past
record as an agent of persecution made him an object of
suspicion to the Church. This long period, then, forms
part of the "Purgative Way"; the transmuting of char
acter in the interests of new life, the slow, hard growth
and education of the transcendental consciousness. In St."\
Teresa's case, the equivalent period, to the point at which
she was impelled to leave her convent and begin her1
independent career of reform, lasted thirty years ; and
included, as with Paul, visionary and ecstatic phenomena.2';
When we consider what Paul's position must have been
within the Christian community — that small, strait body,
not perhaps very bright-minded, living upon the " Spirit"
which a regnant personality had left behind — we begin to
realise how great an education in the characteristically
mystic qualities of humility, charity, mortification, and
detachment the long period of subordinate work at Antioch
may have involved. Twelve years' submission to one's
spiritual and intellectual inferiors, obeying orders upon
which one could easily improve : twelve years of loyal
service, subject all the while to a certain doubt and
suspicion, yet inwardly conscious of huge latent powers,
of a vocation divinely ordained — this is no small test of
character. It transformed the arrogant and brilliant
Pharisee into a person who had discovered that long-
suffering and gentleness were amongst the primary fruits
of the Spirit of God. Perhaps we may trace back to this
period the origin of his recognition of the supremacy of
the " love that seeketh not its own, suffereth long, and is
kind," as transcending in importance even the burning
faith and hope on which he lived.
The entrance of St. Paul on the "Way of Illumina
tion" — the point, that is to say, at which his transcen-
1 Acts xi. 25, 26. 2 Cf. G. Cunninghame Graham, Santa Teresa.

168 THE MYSTIC WAY
dental powers definitely captured the centres of conscious
ness, and pain and struggle gave way before the triumphant
inflow of a new vitality — seems to coincide with the begin
ning of his first missionary journey, c. 47—48. More, this
change, this access of power in him, appears to have been
felt intuitively, either by the whole community — still living
at those high levels of close sympathy and spiritual fervour
on which such collective intuitions can be experienced — or
by one of those prophetic spirits in whom its consciousness
was summed up and expressed. Whether or no Paul had
communicated to these his interior knowledge of vocation,
now at any rate they realised that the hour for him had
struck. " While they were worshipping the Lord and
fasting, the Holy Spirit said, c Set apart for me now, at
once, Barnabas and Saul for the work to which I have
called them.' " l
As his Master " went forth in the power of the Spirit,"
so now this " firstfruits of new life." We see by the
language of Acts from this point onwards that, in its
writer's opinion, the Paul thus separated for a great career
was a very different personality from the obscure and
industrious teacher Saul, the protege of Barnabas ; whose
unfortunate past was doubtless remembered by his fellow-
Christians, if generously overlooked. No sooner is the
work begun than this change becomes obvious. Paul
starts upon his travels as the subordinate — at best the
equal — of Barnabas, "with John to their minister." But
by the time that they reach Cyprus his transfigured per
sonality has taken command. In primitive Christian lan
guage, he is " filled with the Holy Ghost." The " spark
of the soul," the growing spiritual man, now irradiates his
whole character and inspires his speech.2
Soon psychic automatism manifests itself : not only in
the " visions and revelations of the Lord " which from
1 Acts xiii. 2 (Weymouth's trans.). By " the Holy Spirit said " we may
probably understand an ecstatic or prophetic utterance on the part of
some member of the congregation. 2 Acts xiii. 9.

ST. PAUL AND THE MYSTIC WAY 169
this time onwards accompanied and directed his whole
career,1 but in the inspired and ecstatic utterance in which
he excelled all his fellow-Christians,2 in gifts of sugges
tion 3 and healing.* The " secondary personality of a
superior type " is making ever more successful incursions
into the field of consciousness. It fills Paul with a sense
of fresh power, " opens doors " on new spheres of activity,
overrules his most considered plans, and compels him to
declare to others the new-found Reality in which he lives
and moves and has his being. This sense of an irresistible
vocation, of being a tool in the hands of " the Spirit," is
stamped on r*li his work. " Though I preach the gospel,"
he says to the Corinthians, " I have nothing to glory of,
for necessity is laid upon me : for woe is unto me if I preach
not the gospel." 5 It is no common " creed " but a direct
intimation of the Transcendent, a life, by which he is
possessed; and whose secret he struggles to communicate.
" By the grace of God I am what I am." ..." I mak*ej
known to you, brethren, as touching the gospel which was'
preached by me, that it is not after man. For neither did
I receive it from man, nor was I taught it, but it camel
to me through revelation of Jesus Christ." 6 -— — — ;
The way that this inflow of novelty worked in the
mind of Paul is peculiarly significant for the subsequent
1 2 Cor. xii. I. Cf. also Gal. ii. 2 ; Acts xvi. 9, xviii. 9.
2 " I thank my God I speak with tongues more than ye all " (1 Cor. xiv.
18). 8 " But Saul, who also is called Paul, filled with the Holy Ghost, fastened
his eyes on him, and said, O full of all guile and all villany . . . behold,
the hand of the Lord is upon thee, and thou shalt be blind, not seeing
the sun for a season. And immediately there fell on him a mist and a
darkness ; and he went about seeking some to lead him by the hand "
(Acts xiii. 9-1 1, R.V.).
4 As at Lystra, Philippi, Corinth and Troas (Acts xiv. 10, xvi. 18,
xix. n, 12). 5 1 Cor. ix. 16 (R.V.).
6 1 Cor. xv. 10; Gal. i. 12 (R.V.). So Fox, "These things I did not
see by the help of man nor by the letter (though they are written in the
letter) but I saw them by the light of the Lord Jesus Christ, and by His
immediate Spirit and power " (Journal, Vol. I. p. 101).

170 THE MYSTIC WAY
history of the Christian type. This new life that he had,
that he felt and experienced, seemed to him so strange, so
remote from life as he had known it, that he could not
call it his own. " I live, yet not I " : something else,
something distinct from mere human selfhood, has taken
the reins. He is " possessed " and driven, his whole being
enhanced, by somewhat not himself: "by the grace of
God I am what I am." From a mingling of this experi
ence with tradition, the two fused together within an
intellect of strongly poetic and creative cast, he elaborated
his marvellous dream of a mystical and exalted Christ,
spiritual yet actual, personal yet omnipresent, of whose
body all who shared His life were "Members"; of the
believers' existence in Him and His existence in the trans-
inuted soul x — the report of concrete fact under the
beautiful veils of religious imagination. This presence,
this supernal comradeship, was to him so actual that it
made all investigation of the records or memories of the
life of Jesus seem superfluous. As we do not interrogate
the past of our friends in order to make sure that
they exist in the present, so the immediacy of Paul's
apprehension obscured for him the interest of historical
facts. More and more, as growth went on in him, he lived
under the direction of that swiftly growing mystic con
sciousness. The "Spirit" which dwelt in his body as a
Presence in a shrine declared itself to be in touch with
another plane of being, controlled all his actions, directed
the very route by which he must travel, and spoke with
an authoritative voice. " They went through the region
of Phrygia and Galatia, having been forbidden of the Holy
Spirit to speak the word in Asia . . . they assayed to go
into Bithynia ; and the Spirit of Jesus suffered them not
. . . Paul was constrained by the Word." 2 Even so has
many a mystic placed on record the involuntary nature of
his most successful activities. Teresa's foundations were
1 Gal. ii. 20. 2 Acts~xvi. 6, 7, and xviii. 5 (R.V.).

ST. PAUL AND THE MYSTIC WAY 171
most often made, in defiance of common sense, in obedi
ence to the mandates of an interior voice ; nor had she
ever cause to regret her obedience to it.1 " Then was I
moved of the Lord to go up unto them," says Fox of one
of his least discreet adventures, " and when they had
done I spake to them what the Lord commanded to me,
and they were pretty quiet . . . they asked me why we
came thither; I said, God moved us so to do." 2 In such
cases as these we see again the action of the same directive
consciousness which "opened doors" before Paul the
traveller and the seer.
Yet deliberate mortification, incessant self-discipline,
that " wise and noble, warm because ever love-impelled,
asceticism," 3 which is the gymnastic of the adolescent
soul, persists during the whole of this period of Paul's
career. As the athletes who run in the games, so this great
runner runs on the highway of new life : with a clear
consciousness of the need for perpetual self-control, of a
latent antagonism between the " flesh " and the " spirit,"
the old levels of existence and the new. The secret, cease
less work of growing, stretching, testing, training, is the
background of his marvellous career. " Every com
petitor in an athletic contest," he says, " practises abstemi
ousness in all directions. They indeed do this for the
sake of securing a perishable wreath; but we, for the sake
of securing one that will not perish. That is how I run,
not being in any doubt as to my goal. I am a boxer who
does not inflict blows on the air, but I hit hard and
straight at my own body and lead it off7 into slavery, lest
possibly after I have been a herald to others I should
myself be rejected." 4
Here we look deep into Paul's interior life : to find it
governed, like the life of all great mystics during their
period of development, by the sense of unresolved dis-
1 Cf. The Book of the Foundations. 2 Journal, Vol. I. p. 112.
3 Von Hiigel, Eternal Life, p. 65.
4 1 Cor. ix. 25-27 (Weymouth's trans.).

172 THE MYSTIC WAY
harmonies, the alternate and conflicting consciousness of
perfect spirit and imperfect man. " We have," he says —
and a personal conviction, a personal experience, shines in
the words — " this treasure in earthen vessels, that the
exceeding greatness of the power may be of God and not
from ourselves. We are pressed on every side, yet not
straitened; perplexed yet not unto despair; pursued, yet
. not: forsaken ; smitten down, yet not destroyed." *
Once more we see the enormous difference in quality
between the nature of Jesus and that of His first and
greatest successor. With Him, the stress and effort which
is felt behind all Paul's attainments are concentrated into
the two swift and furious battles of the wilderness and of
Gethsemane. These were enough to make straight the
thoroughfare of His ascending life. The consciousness
which won each battle and became dominant for the
succeeding phase of growth, was untainted by that sense
of unresolved discords or " sin " somewhere latent — the
perpetual possibility of degeneration — which haunts Paul,
and after him the greatest of the Christian mystics; some
times impelling them to an exaggerated practice of
mortification. As with most illuminatives, however, so with Paul, it
is the joyful awareness of enhanced life which prevails:
the consciousness of new power and freedom, of adoption
into the Kingdom of Real Things. " Am I not an
apostle? am I not free?" he asks, writing to the
Corinthians; and claims that on his visit to them (a.d.
53-54) " the signs of an apostle were wrought among you
in all patience, in signs and wonders and mighty deeds." 2
Taken literally — and there is really no ground for refusing
so to take it — this is a stupendous statement; especially
when it is compared with the twelve years of subordinate,
inconspicuous work in a provincial church which had pre
ceded it. When we compare this state of things with
the careers of other mystics, we find such a growth of the
1 2 Cor. iv. 7-9 (R.V.). 2 1 Cor. ix. I and 2 Cor. xii. iz.

ST. PAUL AND THE MYSTIC WAY 173
automatic powers, such an enhancement of personality and
genius for success, together with the claim of living by
"revelation" — profound and life-giving ecstacies uphold
ing the active career — and the experience of the " pressure
of the Spirit," to be highly characteristic of the period of
illumination. The self has attained to a state of equi
librium, a condition of interior harmony with, and joyful
response to, the constant sense of a Divine Presence which
accompanies it, and floods the consciousness with a cer
tainty of attainment, authority and power : in Eucken's
phrase, a " triumphing spiritual life."
This enabling presence Paul of course identifies with
the exalted Christ. He speaks of the " power of Christ "
which can be " put on," and in many oblique phrases refers
to the experience of a supernal companionship — " Christ
in me " — as the source of his certitude and strength. So,
too, his brothers and sisters in the Spirit : " When the
soul doth feel the presence of God more deeply than is
customary," says Angela of Foligno, " then doth it certify
unto itself that He is within it. It doth feel it, I say,
with an understanding so marvellous and so profound, and
with such great love and divine fire, that it loseth all love
for itself and for the body, and it speaketh and knoweth
and understandeth those things of which it hath never
heard from any mortal whatsoever. And it understandeth
with great illumination, and with much difficulty doth
hold its peace. . . . Thus doth the soul feel that God is
mingled with it, and hath made companionship with it." 1
"Not to believe that He was present was not in my
power," says Teresa of her own experience in this kind,
"for it seemed to me that I felt His presence." 2 " The
Lord's power brake forth; and I had great openings and
prophecies," says Fox.3 The spiritual man is growing
and stretching himself, finding ever new and amazing
correspondences with Reality; correspondences which he
1 B. Angelse de Fulginio, Visionum et Instructionum Liber, cap. 52.
|2 Vida, cap. xviii. 20. 3 Journal, Vol. I. p. 90.

174 THE MYSTIC WAY
expresses to himself by vision, voice, or overpowering intui
tion, and which condition him in practical as in spiritual
affairs : as when Brother Lawrence was helped by this
inward presence in the business of buying wine for his con
vent, a matter in which his native ignorance was complete.1
A more human mark of St. Paul's thoroughly mystical
temperament can be referred to this period, though its
first appearance may date from an earlier time ; namely, the
" thorn in the flesh " 2 which has taxed the ingenuity of
so many commentators, and provided critics of the patho
logical school with a sufficient explanation of all the
abnormal elements in his experience. Epilepsy, malaria,
and other diseases have been suggested as the true names
of this malady.3 St. Paul, however, links it directly with
his mystical powers; "lest I should be exalted above
measure by the abundance of revelation, there was given
unto me a thorn in the flesh." Here, again, lives of later
mystics justify Paul as against his biographers : showing
that there is a definite type of ill health which dogs the
possessors of great mystical genius, resulting from the
enormous strain which they put upon an organism evolved
for very different purposes than that of correspondence
with Transcendent Reality. The psychic pain and insta
bility which accompany growth to new levels have their
reverberations in the bodily frame. The life which found
1 Brother Lawrence, The Practice of the Presence of God, p. 13.
2 Gal^jv. Ij3j .^Cgr^xii. 7.
3 T?amTay*sargument inTavour of malaria (cf. St. Paul, the Traveller
and the Roman Citizen) has gained ground of recent years. There seems,
however, more probability in Dr. Matheson's suggestion that the " thorn "
on its physical side was a severe affection jof the eyes, connected perhaps
with the results of the temporary blindness which accompanied Paul's
conversion (Acts ix. 8), when " new light shone for him out of the dark
ness." Hence the description of the sympathy shown him by the Gala-
tians, who, " if it had been possible, would have plucked out their own eyes
and given them to him " ; hence the " large letters " in which he traces
the few words of the epistle " written with his own hand " (Gal. iv. 14,
15, and vi. 11). Cf. Matheson, The Spiritual Development of St. Paul,
pp. 54-64.

ST. PAUL AND THE MYSTIC WAY 175
its perfect thoroughfare in Jesus of Nazareth had to break
its way into expression in lesser men. His radiant
efficiency, and perfect co-ordination of soul and body, are
seldom repeated in the inheritors of His life ; and the
making of successive stages of that new creation is a
matter of turmoil and stress. " Mystic ill health," then,
is the natural result, and not the pathological cause, of the
characteristic activities of the mystics. Baron von Hugel,
who has analysed it in connection with St. Catherine of
Genoa, has clearly exhibited this; and successfully defended
its victims from the common charge of hysteria.1 The
lives of Suso, Rulman Merswin, Angela of Foligno, St.
Catherine of Siena, St. Teresa and others, provide well-
known examples of this bodily rebellion against growing
spiritual stress ; which mystical writers accept as an
inevitable part of the " Way." " Believe me, children,"
says Tauler, " one who would know much about these
high matters would often have to keep to his bed; for his
bodily frame could not support it." 2 "In order that I
might not feel myself exalted by the magnitude and the
number of the revelations, visions, and conversings with
God," says Angela of Foligno, obviously adapting Paul's
own words to her not dissimilar case, " and that I might
not be puffed up with the delight thereof, the great
tempter was sent unto me, who did afflict me with many
and diverse temptations; wherefore I was afflicted both in
soul and body. The bodily torments were indeed number
less, and were administered by many demons in divers
ways; so that I scarce believe the suffering and infirmity
of my body could be written down. There was not one
of my members which was not grievously tormented, nor
was I ever without pain, infirmity or weariness. Always
I was weak, feeble and full of pain, so that I was com
pelled to be almost continually lying down. All my limbs
1 The Mystical Element of Religion, Vol. II. pp. 14-47.
2 Sermon for the First Sunday after Easter (Winkworth, p. 302).

176 THE MYSTIC WAY
were as though beaten, and with many troubles did the
demons afflict me." x
Paul's " infirmities " and " bufferings of Satan," then,
are amply accounted for as the price paid by this type of
genius for the mental and physical wear and tear involved
in its superhuman activities. For the ordinary animal,
transcendence is a dangerous trade ; and the cutting of
new paths must mean the infliction of new wounds. The
mystical temperament, like that of most creative artists,
is nervously unstable. Hypersensitiveness is a condition
of its power of receiving the high rhythms of reality;
hence it swings easily between pain and pleasure, and also
between supernormal energy and the psycho-physical
exhaustion and ill-health which the free spending of such
energy implies. " One law," says Chandler, " seems
fairly clear; namely, that bodily suffering is a condition
of the highest exaltation of the spirit. . . . The powers,
mental and physical, of our organisation have come to be
so highly specialised, have been, that is, so exclusively
directed to the external visible world, that they are " out
of practice " with spiritual work, and suffer pain and dis
comfort in attempting to perform it. The organism that
can respond at all readily to spiritual forces will be an
"abnormal" one; nerves and fibres which heredity has
made slack, will throb with pain when they are, in these
abnormal cases, brought into tune with heavenly melodies;
and again the abnormality and tension and pain will
increase as they are used in this unearthly music." 2
The usual dates given for St. Paul's visits to Galatia
and Corinth — according to Ramsay a.d. 50, according to
Sabatier and others a.d. 52 — suggest that the great visita
tion of his malady occurred a few years after his full
attainment of the Illuminative state ; a likely period for
psycho-physical reaction of this kind to make itself felt.3
1 B. Angelae de Fulginio, Visionum et Instructionum Liber, cap. 19.
2 A. Chandler, Faith and Experience, p. 106.
3 It is impossible, however, to come to any certain conclusion on this

ST. PAUL AND THE MYSTIC WAY 177
"Ye know," he says to the Galatians, "how through
infirmity of the flesh I preached the Gospel unto you at
the first." L Signs, however, of the fret of physical dis
ability may be discerned in all the epistles of the first
group, and the check which such weakness put upon his
activities was one of the greatest of his trials. Yet his
inner, deeper mind knew that physical suffering also had
its place in the growth towards new liberty which was
taking place in him; that the new vitality poured in on
him was little hindered in its operations by the weakness
and rebellion of the flesh. " I besought the Lord thrice
that it might depart from me. And He said unto me,
My grace is sufficient for thee ; for My strength is made
perfect in weakness. Most gladly therefore will I rather
glory in my infirmities that the power of Christ may rest
upon me. . . . For when I am weak, then am I strong."2^
Here we see Paul dramatising his correspondence with the
divine; and presenting his deep intuitions to the surface-
consciousness, as nearly all great mystics have done, in
the form of " interior words." 3

point. The researches and deductions of the best Pauline scholars have
but led to contradictory results. Thus Ramsay, who considers the
" thorn in the flesh " to be a severe and chronic form of malaria, thinks
that the worst attack is connected with the visit to Galatia (St. Paul the
Traveller and the Roman Citizen), Baron von Hiigel (The Mystical
Element of Religion, Vol. II. p. 44) and Matheson (Spiritual Development
of St. Paul, caps. 4, 6 and 7) detect the records of three distinct visitations
of the malady, " I besought the Lord thrice that it might depart." But,
whilst the first of these authorities recognises the intimate connection
between the illness and Paul's visionary experiences, identifying the three
attacks (a) with the vision of the third heaven, (b) with the Galatian
mission, (c) with the period of creative activity in which the first group of
epistles were composed, Dr. Matheson- — who believes the " thorn " to
have involved some recurrent affection of the eyes — places the three
crises in which Paul besought that it might depart from him (a) in Arabia,
(b) in Antioch, (c) in Galatia.
1 Gal. iv. 13. 2 2 Cor. xii. 8-10.
3 Cf. Suso, Leben ; St. Teresa, Vida ; Angela of Foligno, op. cit. ; St.
John of the Cross, Subida del Monte Carmeh.

178 THE MYSTIC WAY
" My strength is made perfect in weakness." Here is
the first appearance in Christian history of that amazing
fact which the lives of the saints demonstrate again and
again; the fact that the enormous activities of the mystics
are little hindered, their mental lucidity seldom impaired,
by the physical suffering which dogs their steps. St.
Paul, so frail in body, so much opposed by circumstance —
stoned, beaten with rods, imprisoned, incessantly exposed
to cold, fatigue and famine, the countless dangers and
discomforts of a traveller in the antique world 1 — yet
created, during years of hard and unresting labour in the
teeth of every obstacle and danger, the nucleus of the
Catholic Church. Not many of the most stalwart men
of action have endured such bitter hardships, achieved
such great results; and Paul is here but the first of an
undying family, who have proved that no physical con
ditions can successfully oppose those whose transfigured
wills are " with God." St. Teresa, racked by ill-health,
yet travelling through Spain under circumstances of dis
comfort which few healthy women would willingly face,
founding convents, dealing with property, directing the
spiritual life of her many "families" of nuns; St.
Catherine of Siena and St. Catherine of Genoa, full of
bodily sufferings, yet strong and unwearied in philan
thropic, political and literary work; St. Francis, often sick
yet never sad, who rejuvenates by the transmission of his
abounding vitality the life of the mediaeval Church ; St.
Ignatius, that little lame man, yet most formidable
soldier of Christ — all these and many others " strong in
their weakness," might well " glory in their infirmities,"
mere signs of the stress endured by that earthen vessel in
which they had received the treasure of more abundant
life. We have now come to a period in Paul's career in which
1 " In journeyings often, in perils of rivers, in perils of robbers, in perils
from my countrymen, in perils from the Gentiles, in perils in the city, in
perils in the wilderness, in perils in the sea " (2 Cor. xi. 26, R.V.).

ST. PAUL AND THE MYSTIC WAY 179
the earliest of his extant letters, ist and 2nd Thes-
salonians, were written. From this point onwards, then,
his surviving correspondence takes its place with — or
rather above — our scanty knowledge of his outward acts,
as evidence of his inward development. These letters,
by reason of their very characteristics, their technical
peculiarities, are strong and precious evidence of the
mystical quality of their writer's mind. " Each," says
Deissmann most justly, " is a portrait of St. Paul, and
therein lies the unique value of St. Paul's letters as
materials for an historical account of their writer. There
is probably not a single Christian of any importance in
later times from whom we have received such absolutely
honest materials to enable us to realise what his inner life
was like." J Thanks to the sudden transitions of thought
which these epistles exhibit, the wide field over which
they play, they have always baffled — always will, baffle —
those who attempt to extract from them an orderly and
watertight system of dogmatic " truth." But approached
from the standpoint of a student of mystical literature,
able to recognise the presence of a mind " drunk with
intellectual vision " and seeking to express itself under
the crude symbols of speech, they are not hard to under
stand. These letters are the impassioned self-revelations
of a great and growing spirit, intensely conscious on the
one hand of his communion with Transcendent Reality,
on the other of the duty kid upon him to infect others
with his vision if he can. Hence the constant rapid
alternation of the practical and the poetic ; the superb
lyrical outbursts, the detailed instructions in church dis
cipline and morality. There is in Paul's rhythmic utter
ances that strongly marked automatic character, as of an
inspiration surging up from the deeps and overpowering
the surface mind, which we find, for instance, in the most
exalted portions of the Canticle of St. John of the
Cross, or of the Divine Dialogue of St. Catherine of
1 A. Deissmann, St. Paul, p. 23.
N 2

180 THE MYSTIC WAY
Siena : a book of which many parts are said to have been
dictated in the ecstatic state, and which reproduces his
balanced combination of stern practical teaching and
exalted vision.1
There is a marked development in the Pauline epistles,
which also throws light upon their writer's growth in the
new life. The series of letters from ist Thessalonians
to Philippians — from a.d. 50 to a.d. 60 — clearly reflects
the changes taking place in the mind which composed
them : its steady process of transcendence, its movement
on the Mystic Way. This is shown, curiously enough,
by the analysis of Lightf oot ; 2 an analysis made without
any reference to a possible connection between St. Paul
and the doctrines of mysticism, ist and 2nd Thes
salonians, he says, are dominated by the idea of " Christ
the Judge" — of penance; the next group in time, ist
and 2nd Corinthians, Galatians, and Romans, by that
of Christ as the Saviour-God; the last group — Philip
pians, Philemon, and the disputed but probably authentic
^pair, Ephesians and Colossians — by the concept of Christ
las the Indwelling Word. Thus the first group represents
the kind of consciousness peculiar to the Purgative Way,
the sense of imperfection " judged-" in the light of newly
perceived Perfection. The next is governed by that
growing dependence on the power and companionship of
Divine Personality, which is felt during Illumination;
" Not I, but the grace of God which was with me ; " 3
1 1 Thess. v. 5-10; Rom. viii. 31-39; Eph. ii. 4-10 and vi. 10-17 are
good examples of Paul's lyrical outbursts. So marked is their rhythmic
structure that Arthur Way (The Letters of St. Paul, 3rd edition, pp. xii-
xiv) regards these and many other similar passages as true hymns, which
may have been in use in the early Church. The frequent and spontaneous
appearance, however, of such abrupt poetic passages in the writings of the
great mystics makes this hypothesis entirely unnecessary. Compare the
alternate prose and poetry in Mechthild of Magdeburg, Das fliessende
Licht der Gottheit, and the mingling of lyrics with the sternest ascetic
teaching in the writings of St. John of the Cross.
2 Biblical Essays, p. 232. 3 1 Cor. xv. 10.

ST. PAUL AND THE MYSTIC WAY 181
the last, by the state of " divine union " between the
Logos and the soul, the condition of equilibrium and
fruition, which is the goal of the process of transcendence.
A comparison of dates shows that this " doctrinal " result
of the inward experience works out in literary form one
stage later than it appears in the life.
The epistles to the Galatians and the Corinthians,
though certainly their general attitude reflects experience
obtained during the Illuminative Way, contain statements
which suggest that at the time of their composition,
c. 55-57, the inevitable break-up of this state of con
sciousness was already in progress. With Paul, as with
other great mystics, psychic disturbances, the emergence
of old, unresolved disharmonies, moods of deep depres
sion, a sense of conflict between two natures in him,
"warring in his members," accompanied this movement
towards new levels of consciousness; this "fresh start"
upon the way. Reading side by side the story given in
Acts, and the self-revealing touches in his writings, we
gather that he lived for several years — perhaps from
c. 52, the period of his visit to Athens, to c. 57, a little
before the epistle to the Romans was written- — in a state
of psychic disequilibrium, swaying between a growing
ecstatic consciousness of supernal freedom, a veritable if
intermittent " union " with the exalted spirit of Christ,
and the misery and depression which are characteristic of
the " Dark Night of the Soul." 1 It is probable that the
active and volitional cast of his mind saved him from
some at least of the worst destitutions of that state : from
the dull impotence felt by more passive natures, and from
the acute emotional despair of such born romantics as
Suso and Teresa. Yet that he suffered, and suffered
intensely, in the " Upper School of Perfect Self-abandon-
1 Cf. Acts xviii. 5-1 1, where his rejection by the Jews is immediately
counterbalanced by a mystical experience, renewing under the forms of
voice and vision his consciousness of the inspiring and supporting presence
of God.

182 THE MYSTIC WAY
ment," there can be little doubt. As Jesus Himself paid
for His ascent to the Mount of Transfiguration by cruel
reactions, so Paul in his turn endured weariness, humilia
tion, and despair. As with so many of the mystics,1 inner
and outer events combined to oppress him : the turmoil
of his interior life, the natural result of spiritual fatigue,
lowering his power of dealing with circumstance. " When
we were come into Macedonia, our flesh had no relief,
but we were afflicted on every side : without were fightings,
within were fears."2 The loss of friends, the bitter dis
appointment of his failure to win intellectual Athens for
Christ, poverty, persecution, ill-health, the sharp and
growing contrast between his sublime vision of the Per
fect and its partial, wavering realisation in the Church ;
all this went step by step with his deep inward miseries
and struggles. Paul's nature had gone back into the melt
ing-pot, to be re-born on higher levels ; re-grouped about
these centres of Love and Humility which dominate the
transfigured mystical consciousness in its last and highest
stage. Through the shifting moods, the poetic rhapsodies of
the early epistles we catch a glimpse now and then of the
struggle that was in progress in this most storm-tossed
and most powerful of the saints : that recrudescence of the
disharmonies and " sinful " tendencies against which the
mortifications of the Purgative Way are directed, and
which so often re-emerge during these periods of dis
equilibrium, and torment even the greatest of mystics : 3
the weary hopelessness and humiliations endured by a
highly strung nature, whose destiny seems to overpass
its powers. " In distress and affliction," he wrote about
1 For instance, Suso (Leben, cap. 22), Madame Guyon (Vie, Pt. I. cap.
20-23), St. Teresa (Vida, cap. 30).
2 2 Cor. vii. 5 (R.V.).
3 Cf. E. Gardner, St. Catherine of Siena, p. 20; Angela of Foligno,
op. cit., cap. 19 ; St. Teresa, Vida, cap. 30 ; Madame Guyon, Vie, Pt. I.
cap. 25.

ST. PAUL AND THE MYSTIC WAY 183
a.d. 52 to the Thessalonians.1 He went to the Corinthians
at that same period " in weakness and in fear and in much
trembling." 2 Five years later his letters to those
Corinthians still betray affliction and " anguish of heart" ;3
signs, too, that he was bitterly conscious of the contempt
with which his intellectual equals regarded his new faith.
" We are made as the filth of the world, the off-scouring
of all things; " 4 hardest of trials for a proud and sensitive
personality. Yet, though "we that are in this tabernacle
do groan, being burdened," 5 the conviction of a triumph
ing spiritual force working in him, an exultant life greater
than that of other men, persists through his bitterest
pain. "Dying, and behold! we live; chastened, and not
killed." 6 "I have been crucified with Christ " — a phrase
which still implied intense humiliation as well as agony —
" yet I live, yet no longer I, but Christ liveth in me." 7
"Always bearing about in the body the dying of Jesus,
that the life also of Jesus may be manifested in our
body." 8 These, and many other equivalent phrases
imply clear identification on Paul's part of his own neces
sary sufferings with the passion endured by Jesus. So,
too, we can trace a convinced consciousness of that slow
transmutation of personality, that process of fresh creation
which the mystics call " New Birth." " If any man be
in Christ, he is a new creature."9
The epistle to the Romans appears to be the literary
expression of the last phase in Paul's long struggle for
transcendence. In the seventh and eighth chapters of
» that most wonderful of letters, we seem to see the travail
of his interior life coming to its term, the new state
towards which his growth was directed established at last.
The helpless consciousness of disharmony, the terrible
conviction of sin and impotence, here rises to its height;
the upward, outward push of the growing spirit warring
" * 1 Thess. iii. 7 (R.V.). 2 1 Cor. ii. 3 (R.V.). 3 2 Cor. ii. 4 (R.V.).
4 1 Cor. iv. 13 (R.V.). 6 2 Cor. v. 4 (R.V.). 6 2 Cor. vi. 9 (R.V.).
7 Gal.'ii. 20 (R.V.). 8 2 Cor. iv. 10 (R.V.). 9 2 Cor. v. 17 (R.V.).

184 THE MYSTIC WAY
with the old established habits of life, which " ever tends
to turn on its tracks and lag behind." " I am carnal, sold
under sin. For that which I do I know not : for not what
I would, that do I practise; but what I hate, that I do.
. . . For I know that in me, that is, in my flesh, dwelleth
no good thing : for to will is present with me, but to do
that which is good is not. For the good which I would
I do not : but the evil which I would not, that I practise.
. . . For I delight in the law of God after the inward
man : but I see a different law in my members, warring
against the law of my mind, and bringing me into captivity
under the law of sin which is in my members. O wretched
man that I am! who shall deliver me out of the body of
this death ? 1
In all the annals of religious psychology we shall find
no more vivid presentation than this of the stress and
misery which accompanies the last purification of person
ality : when " the sensual part is purified in aridities, the
faculties in emptiness of their powers, and the spirit in
thick darkness." 2 We stand here with St. Paul at the
very frontier of new life, and with the opening of the
next section of his letter, that frontier is passed.
"The law of the Spirit of Life . . . made me free."3
The terrible effort to live according to something seen
has given way before the advent of something at last
possessed. " The billow of largesse hath appeared, the
thunder of the sea hath arrived." A new dower of
vitality — the Spirit of Life which was brought into time
by Jesus — floods his nature, and suddenly transmutes it
to the condition of the "children of God," the citizens
of the Kingdom of Reality : the Unitive Life. Before
this inflow of joy, certainty and power, the miseries and
efforts of the past fade into the background ; and are
1 Rom. vii. 14, 15, 18, 19, 22-24 (R-V.).
2 St. John of the Cross, Noche Escura del Alma, Lib. II. cap. 6. Cf.
Poulain, Gr&ces d'Oraison, pp. 433 et seq.
3 Rom. viii, 2,

ST. PAUL AND THE MYSTIC WAY 185
seen in their true light as a part of that process of growth
in the likeness of Divine Humanity which is the privilege
of those who are "joint heirs with Christ." "If so be
that we suffer with him, that we may be also glorified
with him."1
In this moment of supreme attainment, Paul seems for
the first time to penetrate to the very heart of the secret
of Jesus, the "Mystery of the Kingdom"; and applies
it, with the sublime optimism of his Master, to the col
lective consciousness of the Christian Church. "Ye have
received the spirit of adoption, whereby we cry, Abba,
Father. The Spirit himself beareth witness with our
spirit, that we are children of God : and if children, then
heirs; heirs of God, and joint-heirs with Christ."2
"The glorious liberty of the children of God! "3 he
exclaims in a very passion of joy, intoxicated as it seems
by his new and wondrous consciousness of freedom — the
freedom of a great swimmer " amidst the wild billows of
the Sea Divine." " If God is for us, who is against us?
... I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor things present, nor things
to come, nor powers, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of
God."4 The sudden wild happiness of the spirit caught
up to supreme communion with the Absolute has seldom
found finer expression than this : here another personality
seems to speak from the heart-broken prisoner who had
cried but a page or two earlier, " Who shall deliver me
from the body of this death? "
About three or four years separate the composition of
Romans — the characteristic epistle of transition — from
that of the last group : Philemon, Colossians, Ephesians,
and Philippians. This period, of course, includes Paul's
arrest at Jerusalem, his long imprisonment at Caesarea and
voyage to Rome.5 During that interval of outward
1 Rom. viii. 17 (R.V.). 2 Rom. viii. 15-17 (R.V.). 3 Rom. viii. 21.
4 Rom. viii. 31, 38-39. 5 Acts xxiii.-xxviii.

186 THE MYSTIC WAY
inactivity, with its opportunity for those long contem
plations on which the growing spirit of the mystic feeds,
his interior life seems to have come to perfect maturity.
Whereas Corinthians and Galatians provide us with many
evidences of the state of mental disequilibrium which
mystical writers know by that curious term, the " Game
of Love " — the alternate onset and withdrawal of the
transcendental consciousness — and we can detect behind
the argument of Romans the struggle of a strong nature
against heavy gloom, its abrupt emergence into light; we
see in Ephesians and Philippians the reflection of a spirit
which has come to live naturally and permanently in that
state to which the writer of Galatians, Corinthians and
Romans ascended in ecstatic moments; and of which he
could only speak in terms of wonder and awe.
Philippians, says Lightfoot, is the mystical and contem
plative epistle which is exactly what we might expect it
to be, if our diagram of its author's spiritual growth be
correct. Both in subject and in temper, this and the con
temporary letters to the Colossians and Ephesians1 are in
close and peculiar harmony with the attitude of all the
great unitive mystics : the mighty and creative person
alities in whom life's " new direction " has come to
its own, and whose correspondence with Transcendent
Reality is not that of " servants," but of " sons." Not
something believed, but something veritably and securely
possessed, is the governing idea of these letters : a trans
muting power, a supernal life, established in Paul's spirit
after long grief and pain, and seen by him as the central
secret of creation, " the fulness of Him that filleth all in
all."2 This new consciousness of his he continues to
translate, on the one hand as an inflow of fresh life from
1 The attribution of these two epistles to St. Paul has been much
disputed, but the tendency of recent criticism is to restore them to him.
Cf. P. Gardner, The Religious Experience of St. Paul, pp. 13-15. For those
who accept the psychological theory here advocated, the developed mystic
ism of these writings will be strong evidence of their Pauline authorship.
2 Eph. i. 23.

ST. PAUL AND THE MYSTIC WAY 187
without — the presence of an indwelling and energising
Divine Spirit, " something which is not himself " — on
the other, as a growth from within.
The Spirit is identified, as always in Paul's mind, with
the personal and glorified Christ; like his follower, the
Fourth Evangelist, he makes no distinction between those
two manifestations of God which theology afterwards
described as " Son " and " Spirit." The true mystery,
he says, is " Christ in you ... it is God which worketh
in you. ... I labour also, striving according to his
working, which worketh in me mightily . . . for me to
live is Christ." x All mystics in the unitive state make
equivalent declarations. They feel themselves to be God-
possessed; are agents of the divine activity. Thus Gerlac
Petersen : " Thou art in me, and I in Thee, glued together
as one and the selfsame thing, which shall never be lost
nor broken," 2 and St. Catherine of Genoa : " My me is
God, nor do I know my selfhood save in Him." 3 These
are plainly reports of that same condition of conscious
ness, often called by the dangerous name of " deification,"
to which Paul was now come ; the transmuted self's
awareness that it participates in, and is upheld by, the
great life of the All. On the other hand, Paul never
loses hold of his central idea of growth and change, as the
secret of all true and healthy life. The goal he sets before
his converts is the attainment of perfected humanity, " a
full-grown man . . . the measure of the stature of the
fulness of Christ . . . grow up in all things into Him
. . . and put on the new man." *
There are other peculiarities of these epistles which
indicate the high levels of spirituality on which their
author moved, the exultant life which now possessed him.
Humility, the " full true sister of truth " and paradoxical
mark of supreme mystical attainment, dominates their
1 Col. i. 27; Phil. ii. 13 ; Col. i. 29; Phil. i. 21 (R.V.).
2 The Fiery Soliloquy with God, cap. 15.
8 Vita e Dottrina, cap. 14. 4 Eph. iv. 13, 15, 24 (R.V.),

188 THE MYSTIC WAY
intellectual attitude : for his smallness in the Kingdom of
Real Things has now obscured for Paul all sense of his
greatness and unique vocation in the world of men. His
deep intuitive vision of perfection discloses to him the
unspeakable heights of wisdom and love : and it is
against those everlasting hills that the child of the Infinite
must measure himself. The note of assurance and
authority so marked in 2 Cor. xi. and xii. and other
passages of the earlier letters is gone. Instead, " Brethren,
I count not myself yet to have apprehended ; but one thing
I do ... I press on toward the goal, unto the prize of
the upward-calling of God," " unto me, who am less than
the least of all saints, was this grace given." x Further,
written from captivity in a time of much anxiety, not
the austere acceptance of suffering, but simple joy, is their
emotional note. " I now rejoice in my sufferings for you
. . . making request with joy. . . . Christ is preached
and I therein do rejoice, yea, and will rejoice . . . that
your rejoicing may be more abundant. ... I joy, and
rejoice with you all ; for the same cause do ye joy, and
rejoice with me." Moreover, this rejoicing, this gladness
of heart, is dependent on the mystic fact of the mergence
of the human consciousness with the Divine Nature ; it is
the feeling-state proper to one dwelling " in God."
" Finally, my brethren, rejoice in the Lord . . . rejoice
in the Lord alway, and again I say, Rejoice." 2
In every mystic who has attained that perfect harmony
with the supernal order, that high state of transcendence
called "union with God," we find this accent of eager
gaiety overpowering the difficulties, sufferings and
responsibilities of his active life; this joy, "proper to the
children of the Bridegroom," which seems to have been
shed by Jesus on that little company of adepts who had
learned the secret of the Kingdom of Heaven. The glad
heart exults in its own surrender : the little child of the
1 Phil. iii. 13, 14; Eph. iii. 8 (R.V.).
2 Col. i. 24; Phil. i. 4, 18, 26; ii. 17; iii. 1 ; iv. 4.

ST. PAUL AND THE MYSTIC WAY 189
Infinite laughs as it runs to its father's arms. " I must
rejoice without ceasing," said Ruysbroeck, " although the
world shudder at my joy." 1 St. Catherine of Siena, pros
trate in illness, was " full of laughter in the Lord." 2 The
true lover, says Richard Rolle of the soul which has
attained its full stature, " Joy of its Maker endlessly doth
use." 3 " Good and gamesome play, as father doth with
child," says the author of The Cloud of Unknowing, is
the reward of the true contemplative.4 Even the self-
tormenting soul of Pascal was flooded with simplest joy
by his short and vivid vision of Reality : " Joie, joie, joie,
pleurs de joie! "
So St. Paul's injunction to his converts in Colossians
and Ephesians, that they should use " psalms and hymns
and spiritual songs, singing and making melody in your
heart to the Lord "s finds many a parallel in the lives of
the mystics; for whom music is ever a spiritual thing, an
apt symbol of the harmonies which fill the universe. " As
the work of the husbandman is the ploughshare : and the
work of the steersman is the guidance of the ship," says
the early Christian poet, " so also my work is the psalm of
the Lord. . . . For my love is the Lord, and therefore will
I sing unto him."6 The servants of the Lord are His
minstrels, said Francis of Assisi, and the ideal Franciscan
is the lark. The " sweet melody of spirit" often possessed
him and he urged the duty of song on all the world.7
Rose of Lima sang duets with the birds,8 Teresa sang of
her love as she swept the convent corridors,9 Rolle found
mystic truth a " sweet ghostly song " and declared that
the souls of the perfect no longer pray but sing.10 Nor
1 Canticle I. z E. Gardner, St. Catherine of Siena, p. 48.
3 The Fire of Love, Bk. II. cap. 7. 4 The Cloud of Unknowing, cap. 47.
6 Eph. v. 19 ; Col. iii. 16.
6 The Odes and Psalms of Solomon, Ode xvi.
' Speculum, cap. 113 and 100.
8 De Bussierre, Le Perou et Ste. Rose de Lime, p. I415.
9 G. Cunninghame Graham, Santa Teresa. Vol. I. p. 304.
10 The Fire of Love, Book I. cap. 23.

190 THE MYSTIC WAY
is this concept of divine melody, and the soul's necessary
participation in it, confined to Christian mysticism. It
seems to be one of the primal forms assumed by spirit's
tendency to Spirit, the self's passion for its Source, Home,
and Love; and is found as well in the East as in the West,
in the modern as in the ancient world.
" When thou commandest me to sing it seems that my heart would
break with pride; and I look to thy face and tears come to
my eyes.
All that is harsh and dissonant in my life melts into one sweet harmony
— and my adoration spreads wings like a glad bird on its flight
across the sea.
I know thou takest pleasure in my singing. I know that only as a
singer I come before thy presence.
I touch by the edge of the far-spreading wing of my song thy feet which
I could never aspire to reach.
Drunk with the joy of singing I forget myself, I call thee friend who art
my lord." *
We have seen that the great theopathetic mystics, the
real inheritors of the " new direction of life," have always
been concerned not only with " highness of love in con
templation," but with hard and active work. They swing
between Time and Eternity : between fruition of God and
charity toward men. "These two lives," says the Cloud
of Unknowing, " be so coupled together that, although
they be divers in some part, yet neither of them may be
had fully without some part of the other ... so that a
man may not be fully active, but if he be in part contem
plative; nor yet fully contemplative, as it may be here, but
if he be in part active."2 This is the pure doctrine of
mysticism; and here, of course, St. Paul is emphatically
true to type. The splendid mystic balance of ecstacy and
practical ability, of outgoings in charity toward God and
man, " the ascent and descent of the ladder of love " is
early manifested in him. Inspiring spirit and industrious
will, he thinks, are not opposite, but complementary ex-
1 Rabindra Nath Tagore, Gitanjali, 2.
2 The Cloud of Unknowing, cap. 8.

ST. PAUL AND THE MYSTIC WAY 191
pressions of life ; and man's will and work are themselves
a part of the divine energy. " I laboured more abund
antly than they all," he says, "yet not I, but the grace of
God which was with me."1 Prayerful communion and
practical work — to be "at home in the body," or "at
home with the Lord " — is equally a part of the business
of man.2 " Whether we be beside ourselves it is to God,
or whether we be of sober mind, it is unto you." 3
Despite his great contemplative gifts, he was no en-
courager of dreamy " mysticality " : his passion for all-
round efficiency sometimes made demands which faulty
human nature can hardly meet. "Work out your own
salvation; " " Whatsoever ye do, work heartily as unto the
Lord, and not unto men." 4 Philippians and Philemon
reinforce our knowledge of his Teresian grasp of detail,
his interest in ordinary affairs. Here we see the busy
missionary who had not " run and laboured in vain "
side by side with the peaceful mystic, to whom " to live.
is Christ, and to die is gain." 5 Paul has put on that
" dual character of action and fruition," of joy and work,
which is the peculiar mark of " the fulness of the stature "
of Jesus; and is found again in every man who has attained
"the supreme summit of the inner life." He possesses,
too, its paradoxical and Christ-like combination of exalta
tion and humility — " the mind which was also in Christ
Jesus." 6 " I can do all things in Him that strengtheneth
me: " but " Not that I have already obtained, or am
already made perfect. ... I count not myself yet to have
apprehended." 7
This is the psychological state exhibited in St. Paul's
last writings " being such an one as Paul the aged," 8 yet
the ever young. An ambassador in bonds from Life to
1 I Cor. xv. 10 (R.V.). Cf. Phil. ii. 13, " it is God which worketh in
you both to will and to work."
2 2 Cor. v. 6-8. 3 2 Cor. v. 13. 4 Phil. ii. 12 ; Col. iii. 23 (R.V.).
5 Phil. ii. 16 and i. 21. 6 Phil. ii. 5.
7 Phil. iv. 13 and iii. 12, 13 (R.V.). 8 Philemon 9.

192 THE MYSTIC WAY
life, "reflecting as in a glass the glory of the Lord," he
has indeed been " transformed into the same image from
glory to glory, even from the Lord, the Spirit," 1 yet
according to the primal, sacred laws of growth. It is
paralleled in the self-revelations of such mystics of genius
as St. Francis, St. Ignatius, St. Catherine of Genoa, St.
Teresa, George Fox. Those who attain to it have
developed, not merely their receptive, but their creative
powers; are directly responsible for the emergence of new
life, new out-births of Reality, into the world. It is the
condition of " divine fecundity " which Richard of St.
Victor describes as the consummation of the mystic life :
the perfect state, to which the Christian mystic tends.
" My little children of whom I travail in birth ... my
joy and crown," said St. Paul of those whom he had
endowed with his own overpowering spiritual vitality.
" My son, whom I have begotten in my bonds," of the
runaway slave Onesimus, converted in prison, for whom
he intercedes.2 These " children," this trail of Christian
Churches marking the path of one poor missionary, whose
" bodily presence was weak and his speech of no
account " 3 — who started his career under a cloud, and was
dogged by ill-health — are the best of all evidence that
Paul had indeed inherited the " mystery " of that king
dom which is not in " word," but in " power," 4 was a
thoroughfare through which its life was transmitted, and
followed, on high levels, the organic process of transcend
ence which is called the " Mystic Way."
1 2 Cor. iii. 18. 2 Gal. iv. 19; Phil. iv. 1 ; Philemon 10.
3 2 Cor. x. 10 (R.V.). 4 1 Cor. iv. 20.

II
THE LAWS OF THE NEW LIFE
It is now clear that for Paul, as for Jesus, the good
news of the mystery of the "Kingdom" consists, not in
body of doctrines, a closed system of beliefs, but in a
new and amazing series of profound experiences; in the
"lift-up" of his nature, and therefore potentially of all
human nature, to new levels of life. This lift-up in the.
wake of Jesus, from the psychic to the spiritual, is made
possible for the Self by a change in its life, the setting in
hand of a new kind of organic growth. It is a practical
mysticism, the turning of the vital human powers of atten
tion, reception, and response, in the direction of Reality;
and can only be understood or transmitted by those who
are living it, the members of the " New Race." Hence,
the living, growing creature Paul, as he reveals himself
to us " in process of being saved," is a more valuable
subject of investigation than the intellectual formulae
under which he tried and often failed to communicate
his intuitions of the independent spiritual world.
Yet, as in the case of Jesus, so in that of Paul, a con
sideration of his most characteristic teachings does but
exhibit the more clearly the fundamentally mystical
quality of that consciousness in which they arose. Only,
of course, by the study of such a consciousness, and of
the laws which govern its activity, can we hope to under
stand his so-called " doctrines " ; or resolve the apparent
inconsistencies of a thought which derives its worst
obscurities from his attempts to pour the new wine of
an intense personal revelation into the old bottles of
o 193

194 THE MYSTIC WAY
"Rabbinic," "apocalyptic" or "Hellenistic" ideas.
Paul's theology is an artistic and intellectual embodiment
— the reduction to terms which try to be logical and
always succeed in being suggestive — of the stream of new
life by which he was possessed. It is a poem in which
he celebrates the adventures of his soul. His analytic yet
poetic mind plays perpetually over an experience and a
life which he understands from within, because he is
himself in process of living it : understands so well that
he often forgets how hard it will be for his readers to
understand it at all. Many a phrase which has provided
a handle or an obstacle for critics, is but the hopeless
attempt of the mystic to communicate by means of artistic
symbols his actual and supernal experience to unmystical
men. Perpetually we notice that even his most dogmatic
arguments are simply the reflection of his own psycho
logical adventures : that he always proceeds upon the
assumption that the process "wrought" in him will be
wrought in all other minds that are "chosen," and that
the new world on which he looks is indeed the one and
only Kingdom of Reality.
' What, then, was Paul's universe? It was a universe
soaked through and through by the Presence of God:
that transcendent-immanent Reality, " above all, and
through all, and in you all " as fontal " Father," energis
ing " Son," indwelling " Spirit," in whom every mystic,
Christian or non-Christian, is sharply aware that " we live
and move and have our being." x To his extended con
sciousness, as first to that of Jesus, this Reality was more
actual than anything else — " God is all in all." 2 For him,
as long after for Julian of Norwich — often so Pauline in
her thought — " as the body is clad in the cloth and the
flesh in the skin, and the bones in the flesh, and the heart
in the whole, so are we, soul and body, clad in the
Goodness of God, and enclosed." 3
1 Eph. iv. 6 ; Acts xvii. 28. 2 I Cor. xv. 28.
3 Revelations of Divine Love, cap. 6.

ST. PAUL AND THE MYSTIC WAY 195
The one great Pauline principle, says Ramsay, is this —
" only the Divine is real, all else is error." x Hence, man
only attains reality in so far as the rhythm of his being
accords with the great rhythm of God; in so far as he is
"in the Lord " ; and in this attainment his " salvation "
consists. The perpetually recurring oppositions between
"psychic" and "spiritual" existence, "flesh" and
" spirit," the " old man " and the " new," are Paul's
ways of expressing the fundamental difference between
these two levels of life, two qualities of consciousness.2
This doctrine is simply the- -Mystery of tjjs. Kingdorti "
as declared Ty Jesus, seen through another temperament
and re-stated in a form which could be assimilated by the
Hellenistic mind. It is the primal truth upon which the
whole of Christian mysticism is built. "Do not," says
Paul to his converts, " walk as the Gentiles in the vanitv
of their mind, alienated from the life of God." 3 Partici-i
pation in that life is your one business, and is achieved
by those for whom the Eternal Order is the central fact
of life ; who " walk not after the flesh but after the
spirit." 4 Thus, when Patmore wrote, " God is the
only Reality, and we are real only as far as we are in
His order and He is in us," 5 he condensed the frame
work of Paul's theology — or rather biology — into one
vivid phrase.
The conscious attainment of this reality, this intensified
and completed life — this "dynamic growth in grace" —
is for Paul the essence of Christianity. It is to be done
individually, by living and growing along the lines of
mystical development exhibited by Jesus — the " putting
on of the New Man " and slow attainment of full man
hood, the " stature of Christ " — and collectively, by the
Church, in which Paul, with the passionate optimism of
1 The Cities of St. Paul, p. 12.
2 Gal. v. 16 and vi. 8 ; I Cor. ii. 14, 15 and xv. 46-49 ; Rom. viii. 4-9.
3 Eph. iv. 18. * Rom. viii. 4.
5 The Rod, the Root and the Flower, " Magna Moralia," XXII.
o 2

196 THE MYSTIC WAY
those who see " all creatures in God and God in all
creatures," finds as it were the bodying forth of that new
ardent spirit of life which emerged in the historic Christ;
a vast new creation of many members, serving, and con
trolled by, that head. This mystic church built up of
mystic souls, is the crown of creation; the expression in
time and space of that new spiritual world which man
is bringing into existence. It is the "new thing" which
apocalyptic writers saw in vision ; the answer to the
riddle of life.
For Paul, who has himself a strong tendency to apoca
lyptic speculation, the whole world of things — a world
which he perceives as fundamentally dynamic — is grow
ing and striving towards Perfection. It is vital through
and through : vital, and therefore free. " Becoming "
is its primal attribute : there is in it nothing static, nothing
complete. Even the spirit of the Christian is ever in
process of being saved.1 The sacramental magic of a
later day, the " One Act " which transferred man from
the world of nature to the world of grace, has no part
in the Pauline scheme of things. That outward going,
eager, endless push of life, " from lowest to highest a
mounting flood " — God working and willing within His
own creation 2 — which opposes the downward falling tend
ency of matter 3 is felt and known as a fundamental part of
Reality by this great mystic, in whom it energised enthusi
astically to the bringing forth of " the perfection of the
sons of God." Man and all else in this world is free
to grow, and move, in either direction : up toward
Spirit, Transcendence, Reality, a participation in the
Divine Order; which is " salvation " : or down towards
Matter, Degeneracy, Unreality; which is " sin and
death." 4 All depends upon the direction of his move
ment, the attitude of his mind; whether his life be centred
about the higher or the lower consciousness — the " spirit "
1 i Cor. i. 1 8 (R.V.). 2 i Cor. xv. io.
3 Bergson, L'Mvolution creatrice, p. 292. 4 Rom. vi. 23.

ST. PAUL AND THE MYSTIC WAY 197
or the " flesh." " For the mind of the flesh is death ; but
the mind of the spirit is life." x There is no third choice.
Nothing stands still in the Pauline universe. Everything
is moving, swiftly as the stars, either to perfection or
from it — is either " perishing " or " being saved." 2
Now, according to the deep intuitive vision of Paul —
a vision reinforced by his own amazing experience — man,
in whom creation comes to self-consciousness, and who
may, if he will, participate in the Eternal Order, is
destined, because of that very fact, to lead the Cosmos
back again to its bourne. From the Godhead, " fount and
origin of all Is," it, sprang : thither it must return, though
"with groaning and travailling," with all the effort that
attends on the process of life and growth. The way man
does this is by growing in the way that Jesus grew, into a
more complete maturity, a deeper, richer, more profoundly
active life : by putting on " Divine Humanity." Jesus
was the beginning of a new race, says Paul again and
again — a "fresh creation," "the new Adam," "firstborn
amongst many brethren." 3 He was significant not only
in Himself, but as making possible, by a sharing of His
mighty impetus, the forward leap of life — " the last Adam
became a life-giving spirit " * — and demonstrating the
meaning of the whole. " For the earnest expectation of the
creation waiteth for the revealing of the sons of God. For
the creation was subjected to vanity, not of its own will,
but by reason of him who subjected it, in hope that the
creation itself also shall be delivered from the bondage of
corruption into the liberty of the glory of the children of
God. For we know that the whole creation groaneth and
travailleth in pain together until now." 5
Within this dynamic world, perpetually urged up
towards perfection, yet always by the process of growth —
" one unique impulse, contrary to the movement of
1 Rom. viii. 6 (R.V.). 2 i Cor. i. 18 (R.V.).
3 Rom. viii. 29 (R.V.). 4 1 Cor. xv. 45.
5 Rom. viii. 19-21 (R.V.).

198 THE MYSTIC WAY
matter and itself indivisible" * — the soul of man is seen
by Paul as a thing uniquely susceptible of the divine
infection of reality. It can appropriate " grace " : that
regnant word of the Pauline theology, which is but
another name for the inflow of transcendent vitality, the
action of creative love; the " triumphing spiritual power"
which all mystics feel and acknowledge as the source of
their true being. " It is God which worketh in you."
" By the grace of God I am what I am." 2 Two centuries
before Plotinus, Paul knew as surely as that great ecstatic
that " the Supplier of true life was present " to those
whose attention was turned towards the Real, and that
appropriation of this life had " made him free." 3
From this consciousness of " grace," of a veritable
inflow from the spiritual order, and its supremacy for the
spirit-life of man, comes his favourite antithesis between
those two things, or qualities of consciousness, which he
symbolises, in his poetic and suggestive way, as " the
law" and "Christ." The first — "law" — is an ethical
compulsion laid upon the Self and acting from without
inwards. It is a deliberate artifice; the sign of a dis
harmony unresolved, and so a bondage. The second —
" Christ " — is a mystical impulsion. It springs from the
very heart of life; and is a quickening spirit, the sign of
a " New Creature," 4 a true change of personality, not
merely of conduct or belief. To be " in Christ " is to be
lifted up into harmony with the divine nature, by close
union with that Transcendent Personality who was the
comrade and inspiration of Paul's career. It is the doing
away of that flame of separation which keeps the human
spirit from its home. To be under " the law " is to live
solitary behind the ramparts of personality, obsessed by
the ceaseless effort to conform to a life which is seen
but not shared.
" Justification by faith," that most perverted, least com-
1 Bergson, op. cit., p. 293. 2 Phil. ii. 13 ; 1 Cor. xv. 10.
3 Rom. viii. 2. 4 Gal. vi. 17.

ST. PAUL AND THE MYSTIC WAY 199
prehended of all dogmas, is an idea closely related to
this vision of the world. Harsh and unreasonable though
it sound in our ears, it is really an artistic image, half
poetic and half practical, by which Paul strove to com
municate one of his deepest intuitions, and which springs
from the very heart of his inner life. It is the intellectual
expression of another inward experience, and represents
his sudden flashing comprehension that the world a man
lives in — his vision of the universe — is the central fact of
his existence and the best of all indications of character.
It shows the direction in which he is moving, the sort of
creature he is going to be; and so infinitely transcends in
importance and value for life his deliberate and self-
chosen activities or " works." As " law " to " Christ,"
so " works " to " faith " : a dead and limiting convention,
set over against participation in the freedom of Reality .
By " faith " man centres himself in the spiritual order,
identifies himself with its interests, and thus justifies
himself as a spiritual creation; for the essence of Pauline
faith is not " belief," but awareness~oK_ attention "to^junion
^""^ th? '^Kingdom " — convinced consciousness of a
life lived in the atmosphere of God. Such faith as this
is the test of a man's wholeness and sanity : it proves
that he "walks in the Spirit," that there is sunshine in
his soul. It implies the nature of his total reaction to
the universe, and actually conditions his communion with
reality — " We have access by faith into the grace wherein
we stand." * Thus it justifies him as a spiritual being in a
way that no mere " works " of a deliberate morality, no
obedience to a human code, can ever do. This is a
doctrine which comes naturally to the mystic, whose tran
scendent experience has indeed acquitted, enlarged and
made him free:2 and wears for him — though for
1 Rom. v. 2.
2 " Acquittal " or " release " is perhaps the most exact translation of the
Pauline " justification." For an excellent discussion of the whole subject
cf. Deissmann, St. Paul, p. 145.

200 THE MYSTIC WAY
few others — an air of obviousness, of concrete
certainty. Superhuman aspiration, then, " the blind intent stretch
ing towards God," as the Cloud of Unknowing says —
in fact, steadfast attention to Reality — Paul regards as
the primal necessity. Slackening of such attention, con
cessions made to the indolence of the lower nature, ever
tending to lag behind : this is a betrayal of that holy Spirit
of Life which has the body for its temple, a check on
the process of growth; and implies degeneration or " sin."
All creation, he says in Romans, is "gazing eagerly as
if with outstretched neck " x towards that ultimate Per
fection which is, in respect of our tentative and faltering
consciousness, "present yet absent, near yet far." When
this Perfection comes in its wholeness, and the " King
dom " is established, then " all that which is in part shall
be done away." 2
As in the case of Jesus, Paul's deep prophetic vision of
this Perfection, his intuitive sympathy with the movement
of life towards some rapturous consummation in God,
took at first an apocalyptic form. With the mystics, he
looked forward to a permanent condition of harmony with
the Divine Life, the "rose-garden of union," as the
necessary end of the Way; with the prophets, he objecti-
vised as a universal transformation, a sudden and imminent
"coming with power," the slow and steadfast change
which he felt taking place at the very heart of his life.
The Pauline eschatology is the fruit of a collision between
this profound intuitive conviction, and its imperfect
earthly realisation : a collision taking place in a mind of
strongly artistic cast, which was saturated with the myriad
apocalyptic fancies born of the political miseries and
1 Rom. viii. 19 (Weymouth).
2 1 Cor. xiii. 10. " But when," says Theologia Germanica, " doth it
come ? I say, when as much as may be it is known, felt and tasted of the
soul " (Theo. Ger., cap. 1).

ST. PAUL AND THE MYSTIC WAY 201
religious restlessness of the Jews.1 The triumph of Divine
Humanity, he thought, was near. So sure was he of the
steady march of life towards transcendence, that he did
not realise the slowness of the pace. That figure of the
glorified Jesus, the New Man, in whom all his spiritual
apprehensions found their focus, must emerge soon into
the Time- world, which was waiting for " the manifesta
tion of the sons of God." " Maran atha ! " " Our Lord,
come! " he cries in the language of primitive Christen
dom, at the end of the first letter to the Corinthians.2
But as the years pass, with Paul's own growth in the
Mystic Way a change comes over his eschatology. As
the deified life to which he looked as the only satis
faction of desire, was established within his own spirit;
as the Triumphing Spiritual Power which "cometh not
with observation " slid into the very, centre of his life,
and became for him so close a comrade that he could
say of it, "I live, yet not I," he ceased to feel the need
of any merely external readjustment, of a Liberator who
should " descend from heaven with a shout, with the
voice of the archangel, and with the trump of God." 3
That cataclysmic vision is the fruit of a mind which has
not yet unified itself, and looks for a consummation, a
reconciling of the world's disharmonies, which it feels to
be a part of the Divine Plan, yet cannot find within the
framework of the Here-and-Now. It is characteristic of
Paul's illuminative period, as it has been since of many a
mystical genius struggling to reconcile the discordant
worlds of Appearance and of Reality.
As he approaches the unitive life, Paul learns, with
the setting up of that state of consciousness, that the true
Parousia is an inward coming of the Spirit:4 that the
rose-garden of joy, the one and only kingdom of Reality,
is waiting at the door of every heart. Gradually, then,
1 Cf. I Cor. xv. 20-28, where current " Messianic " ideas concerning
the setting up of the Kingdom are incorporated into the Christian hope.
8 1 Cor. xvi. 22. 3 1 Thes. iv. 16. 4 Col. i. 27.

202 THE MYSTIC WAY
the idea of the " Parousia " gives way before the idea
of the " Mystery," that revelation which " hath been
kept in silence through times eternal, but now is
manifested " :x and the work of the Christian missionary
— which had been, like that of John the Baptist, a pre
paring of the way of the Lord — changes to something far
nearer the ideals of Jesus Himself. Paul becomes a
" steward of the mysteries " : 2 an initiator into the new
direction of life, the new state of consciousness prepared
" for them that love Him " and are " sealed with the
Spirit " — " the unsearchable riches of Christ " 3 — rather
than a forewarner of the imminent and apocalyptic
re-making of the external world.4
The " Mystery " appears early in Paul's writings ; a
translation of his own concrete and positive knowledge
that the change of mind and life which he had suffered,
the purifications he had endured, had initiated him — as
some neophyte at Eleusis — into secrets closed to the
eyes of other men : had effected, in a vital sense, the
regeneration promised to the adepts of the ancient cults.
In those cults he saw foreshadowed the vital experiences
of the soul " in process of being saved " : the re-birth,
the heightened perception of reality, even the sacramental
feeding on the Divine Substance disclosed in the common
things of sense. Hence, with the instinct of the mis
sionary for any image that might bring his meaning home
to other minds, he snatched at the language of the
<l Mysteries," and salted it with the salt of Christ. " I
came unto you," he says to the Corinthians in c. 57,
" proclaiming the mystery of God " . . . " God's wisdom
in a mystery, even the wisdom that hath been hidden,
which God foreordained before the worlds unto our glory,
which none of the rulers of this world knoweth . . . but
1 Rom. xvi. 25, 26 (R.V.). ^2 I Cor,_iy.,l. 3 Eph. iii. 8.
* The Pauline " Mystery " has b"eenstudied in detail by Prof. P. Gardner
in The Religious Experience of St. Paul ; though with more attention to
its Hellenistic than to its mystical aspects.

ST. PAUL AND THE MYSTIC WAY 203
as it is written, Things which eye saw not and ear heard
not, and which entered not into the heart of man, what
soever God prepared for them that love him. But unto
us God revealed them through the Spirit : for the Spirit
searcheth all things, yea, the deep things of jGfld. . . .
We received not the spintof the wond,"~b"utthe spirit
which is of God; that we might know the things which
are freely given to us by God. . . . Now the natural
[literally, psychic] man receiveth not the things of the
Spirit of God : for they are foolishness unto him : and
he cannot know them, because they are spiritually judged.
But he that is spiritual judgeth all things and he himself
is judged of no man. For, ' who hath known the mind
of the Lord that he should instruct Him? ' (Is. xl. 13).
But we have the mind of Christ." J
" The mind of Christ " : that new, peculiar quality of
consciousness developed in Jesus, whereby He had direct
and intuitive apprehension of the spiritual world. Attain
ment of that mind, re-birth into that order of perception,
is the Pauline " Mystery." All his " doctrine," all his
arguments, all his high impassioned poetry, are but the
variously successful efforts of the artist in him to dis
cover a medium whereby he may communicate this one
supremely actual thing. He has it in virtue of his growth
in it : and the one passion which supports his strenuous
career is the desire and determination to initiate others,
that they too may see face to face. The "Mystery,"
then, is but another name for the " secret of the King
dom " — the participation of the " human " in the
"divine" life. It is an invitation to transcendence,
" that we might know the things which are freely given
1 1 Cor. ii. 1, 7-12, 14-16 (R.V.). Swete (The Holy Spirit in the New
Testament, p. 179) reads, " The psychic man does not receive the things of
the Spirit of God, for they are folly to him and he cannot take cognisance
of them, because they are scrutinised by spiritual methods. But the
spiritual man, whilst he scrutinises everything, is himself scrutinised
by none" — a translation which has the Advantage of elucidating the
mystical character of the passage.

204 THE MYSTIC WAY
to us by God " : things obvious to the mystic, but which
purblind man, his eyes shut to Reality, never contrives
to see. This divine life Paul, owing to his bent of mind
and the special visionary circumstances connected with
his conversion, objectified as the continuing, diffused,
mystic life of the historic but " pre-existent " Christ :
as, later, the Johannine mystic identified it alternately
with the Logos and the " Spirit." " Christ-Spirit," says
Baron von Hiigel, " is here the element by which the
human spirit is surrounded and penetrated, as man is by
the air which he breathes and by which he lives." 1 Paul's
" Christology " is one long attempt to convey something
of the secret of this inward companionship, sometimes
by personal, sometimes by spatial imagery : a com
panionship which finds many a parallel in the records of
religious genius, both within and without the Christian
Church. Union with this supernal Life— which, dwelling
in him, constituted his true being, and yet within which
his life was hid — he knew, as innumerable contemplatives
have done, as the result of putting in hand the process
of mystic growth. The name which he gave to it matters
little : the experience which lies behind that impassioned
and artistic language is all.
His strange doctrine of "conditional immortality" —
for it is clear that according to the Pauline ideas only
Christians will live again " in Christ," who is the fount
of all spiritual vitality 2 — is an intellectual deduction from
the fact, which he knows by experience, that real Christians
have already that new kind of life which he calls
" pneumatic," and which is different in kind from the
natural or " psychic " life of other men. It is a vivid,
crescent, unconquerable life, " capable de culbuter toutes
les resistances, et de franchir bien des obstacles, meme peut-
etre la more." 3 " Or life or death or things present or
1 Eternal Life, p. 69.
2 Rom. viii. 12-14 and other passages. Cf. P. Gardner, op. cit., p. 136.
3 Bergson, L' Evolution creatrice, p. 294.

ST. PAUL AND THE MYSTIC WAY 205
things to come," he says to the Christian initiate, "all
are yours," 1 Jesus of Nazareth was the " first fruits "
of this new direction of life, the "new" Adam, the
"heavenly" man2: and those who really receive His
" gospel," turning to follow in His tracks, grow by a
process at once biological and spiritual into the heritage
of its powers.
This life it is, not the seed whence grew the thorny
plant of ecclesiasticism, which Paul "plants and waters"
in the hope that God may " give increase." 3 Never
theless, though he limits " salvation," the attainment of
complete and permanent vitality, to those who are initi
ated into this " mystery " of the Kingdom, incorporated
into the "mystical body" of the New Man, he never
dwells upon the idea of the "lostness" of those who are
"not called." He lives, as do all the great mystics, in
a positive world; all his attention set upon Reality, all
his life a series of responses to it. There lies his interest :
in discovering and declaring how men grow in and
towards the Real — what the criterion whereby we may
judge of their participation in the divine life. This
problem he solves — once more by an appeal to pure ex
perience — in the great rhapsody on Charity : 4 there declar
ing the conditions, and setting the standard, to which the
whole of Christian mysticism has since striven to conform.
In the poem of Charity we hear a music which has
been beaten out in pain and effort upon the anvil of Paul's
own heart. The high conviction which fills it, the lucid
knowledge which it represents, had been won at the cost
of many battles with arrogant intellect and dominant will.
He never had the crystalline simplicity of Jesus. The
diversities of gifts which besiege the awakened conscious
ness and amongst which his travailling personality moved,
the many blind alleys down which life may run on her
quest of Reality; these were for him true opportunities
1 I Cor. iii. 22. 2 I Cor. xv. 46-49.
3 1 Cor. iii. 6. 4 1 Cor. xiii.

206 THE MYSTIC WAY
of error. One feels that Paul had at least considered, if
he had not tried, the claims of all those kinds of spirit
uality which he here contrasts with the one all-conquering
claim of Heavenly Love. Inspired utterance, prophetic
genius, the abnormal powers which are often exhibited
by selves which have attained to the illuminated state,
we know that he possessed. He was naturally inclined
to that deep brooding upon supernal mysteries which is
so attractive to the speculative intellect. Practical
altruism, untiring industry, high courage in bitter persecu
tion, he had shown abundantly. One after another he
reviews them. Prophet, ecstatic, philosopher, philan
thropist, even martyr — every " way out " towards the
Absolute which seems to the self-deluded human creature
to be full of interest and promise, every type of deliberate
spirituality — Paul tests and throws away. They are well
enough in themselves, gifts which may indeed be " desired
earnestly " : he was no advocate of a pious stupidity, still
less of a tame or indolent religion. But it is not by such
means that Life makes her great saltatory ascents to
freedom. " A still more excellent way show I unto you."
Radiant Charity, that exquisite, outflowing attitude of
mind and heart, at once so gentle and so ardent, which
is characteristic of the " self-naughted soul " — the perfect
state of balanced response to God and to Creation which
appears when the "remora of desire" is done away —
this and this only is to be the test of the mystic con
sciousness, the condition of all real spiritual experience.
All else partakes of the character of illusion : " we know
in part, and we prophesy in part." Only by heavenly love
can man enter into direct communion with Reality; only
by its dynamic power will he raise up the temple in which
[that Reality can make its home. " Knowledge puffeth
Lp — love buildeth up," L says Paul the craftsman, with
the craftsman's eye for the difference between shoddy and
solid work : and here all the great mystics agree with
1 I Cor. viii. I.

ST. PAUL AND THE MYSTIC WAY 207
him. " Whoso then will hear angel's song," says Hilton,
"and not be deceived by feigning of himself nor by
imagination, nor by the illusion of the enemy, him
behoveth for to have perfect Charity, and that is when all
vain love and dread, vain joy and sorrow, is cast out of
the heart, so that it love nothing but God, nor joyeth nor
sorroweth nothing but in God, or for God. Whoso might
by the grace of God go this way, he should not err." x
Amidst the confusions and disappointments of a know
ledge and a prophecy that is "in part," the betrayals of
an intellect struggling with something that it cannot
grasp, the steady onward push of self-surrendered love
" never faileth " : and progress in it is the only trust
worthy sign that man the spiritual creature is " growing
straight." Even hope, the convinced and rapturous
expectation of the Perfect, even the wide clear vision of
faith, gives place to this living spirit of communion; this
humble and glad self-mergence in the mighty stream of
life. " Now abideth faith, hope and charity, these three,
but the greatest of these is charity."
The " new creature," in virtue of his change of mind,
is to find all things in God, and God in all things. He
is there too, within that divine atmosphere — for him, the
primal reality — and, sharing it, seeing all things transfused
by it, must necessarily reflect and impart the celestial
sunshine which he has received.
Paul put this truth in the forefront of his teaching.
From him it has descended through the lives and works
of the great mystics ; which do but gloss this one
declaration of the mighty genius who claimed — not
without reason — participation in " the mind of Christ."
To all of them the difficult way of their growth is a
discipline of love; an education and advancement in it.
Love, says Augustine, is the weight of the soul, which
draws it to its home in God. The angels who are nearest
1 Walter Hilton, The Song of Angels. Printed in The Cell of Self-
knowledge, edited by E. Gardner, p. 68.

208 THE MYSTIC WAY
to the One, says Dionysius the Areopagite, are the
seraphim, aflame with perfect love. By the four degrees
of Burning Charity, says Richard of St. Victor, the soul
moves to that Spiritual Marriage in which it gives new
life to the world. For St. Bernard, and for the author of
the Cloud of Unknowing, the love of God, truly com
prehended, embraces the whole activity of man. By the
seven steps of ever-growing love, says Ruysbroeck, we
mount up to that consummation in which we are burned
up like live coals on the hearth of His infinite charity —
that Fire of Love which transmuted Richard Rolle to
the state of " heavenly song." For Julian of Norwich the
revelation of Reality was a "revelation of divine love " :
for St. John of the Cross, a rapt absorption in love is
the goal of spirit's transcendence.1 " Oh, dear Charity! "
says Rolle, " he that on earth, whatever else he may have,
has thee not, is made naught. He truly that in thee is
busy, to joy is soon lift above earthly things. Thou
enterest boldly the bed-chamber of the Everlasting King;
thou only art not ashamed to take of Christ. . . . Oh, merry
love, strong, ravishing, burning, wilful, stalwart, un-
quenched, that brings all my soul to thy service and suffers
it to think of nothing but thee. Thou claimest for thyself
all our life, all that we savour, all that we are." 2
Not only those who " call themselves Christians," but
others who have submitted to this growth, from Plotinus
the metaphysician to Blake the artist-seer, share Paul's
conviction that Love is enough.3 " Every moment the
voice of Love is coming from left and right," says the
Sufi. " 'Tis Love and the lover that live to all eternity;
set not thy heart on aught else : 'tis only borowed." 4
" They come with their laws and their codes to bind me
fast," says the Indian mystic, echoing the Pauline vindica-
1 Canticle. Stanza 26.
2 Richard Rolle, The Mending of Life, cap. 11.
3 Cf. supra, Cap. I, § I.
4 Jelalu' d' Din, Divan (Nicholson's trans., pp. 33, 151).

ST. PAUL AND THE MYSTIC WAY 209
tion of the supremacy of " faith " over " works," " but
I evade them ever; for I am only waiting for Love to
give myself up at last into his hands." 1
All these have felt life's new direction and responded
to it; and like Paul, who received that new dower of
vitality under forms of intensest radiance, have learned
to pass it on to the world which " earnestly expects " its
manifestation, as the Love which seeketh not its own.

1

Rabindra Nath Tagore, Gitanjali, 17.

CHAPTER IV
THE JOHANNINE MYSTIC
Sed quid hujusmodi secreta colloquia proferimus in publicum i cur
ineffabiles et inenarrabiles affectus verbis communibus conamur exprimere?
Inexperti talia non intelligunt, nisi ea expressius legant in libro experientise,
quos ipsa doceat unctio. — Scala Claustralium, cap. 6.
" As the vintages of earth
Taste of the sun that riped their birth,
We know what never cadent Sun
Thy lamped clusters throbbed upon,
What plumed feet the winepress trod ;
Thy wine is flavorous of God."
(Francis Thompson.)

A GOSPEL OF EXPERIENCE

The new kind of life, new form of consciousness which
blazed into perfect expression in Jesus of Nazareth, and
found another thoroughfare in Paul, can still be studied
in both these great examples under the all-revealing cir
cumstances of growth. There we see it germinate and
develop. Differing enormously in power, in circum
stances and temperament, each of these shows to us as in
a mirror a steady process of organic change taking place;
a steady approximation of the human consciousness to
perfect union with Spiritual Reality. Jesus of Nazareth,
from the first uniquely aware of huge changes and ascents
now begun for the race, and of His own great part in
them, objectivised some at least of these changes as
external and catastrophic transformations about to take
place in the world of things. In the course of His
passionate efforts to express and make plain His un
equalled intuition of the Eternal Order, He poured the
new wine of perfect experience of God into the old bottles
of Jewish apocalyptic. Paul, His direct descendant —
inheritor too of those current apocalyptic and eschato-
logical ideas, the feverish expectations of the time —
came before his earthly life was ended to another reading
of this new movement of life. He saw it at last, not as a
passionate river rushing quickly to the sea; but as a steady,
growing, branching stream that should water and fertilise
all the earth. The Christian missionary became for Paul
not a herald of the Last Things, but an initiator into the
Mystic Way, the parent of a new life. His churches were
his spiritual family, for which he " travailed in birth " ;
that they might be re-born, as he hoped, into the Kingdom
213

214 THE MYSTIC WAY
of Reality. He is the typical Christian mystic of the
second generation, and performed the necessary function
of " spreading the news," scattering the seed, that it
might reach those capable of receiving it.
Plainly, even from the days of Jesus, that seed had
most often fallen upon sterile ground. Amongst the first
disciples only a " little flock " were found able to inherit
the mystical " Kingdom " : and these were held within
its atmosphere rather by the superabundant vitality of
their Master, the infection of His transcendental con
sciousness, than by their own inherent power of response
to those high rhythms of Reality which He declared to
them. Paul's wide net swept into his churches, along
with those rare selves truly and temperamentally "called
to be saints," a host of spiritual parasites, hearers and not
doers of the "Word"; who lacked the vitality, the
peculiar psychic organisation, the power of receptivity,
which is necessary to mystical growth. The energising
Spirit of Life cannot be communicated in a sermon.
Hence the greater number of Paul's converts quickly
degenerated into mere formal believers, once the stimulus
of his great personality was withdrawn.1 Thus the dis
tinction between the " inner and the outer church," so
1 This is a situation constantly repeated in the history of Christian
mysticism. The great mystic, always an imparter of more abundant
life, is generally surrounded by a group of spiritual children, in whom he
seems able to evoke something of his own peculiar consciousness of
Reality. We see this in St. Francis, St. Catherine of Siena, the Friends
of God, St. Ignatius, St. Teresa. But when his immediate influence is
removed, this consciousness soon lapses ; except in the case of those who
themselves possess the " genius for transcendence " and are willing to
endure the pain and stress incidental to its development. Thus the
early Franciscans, differing widely in temperament, were " fragrant "
one and all with the exquisite spirituality of Francis, so long as they
remained within the field of his personal power; but quickly lost it after
his death. Thus in Teresa's lifetime her convents were full of true
contemplatives, but soon degenerated to the common level of contem
porary religion after their founder's death. Yet each great wave, though
it ebbs, has carried the mounting flood a little higher up the shore.

THE JOHANNINE MYSTIC 215
strongly marked in the Synoptic gospels, was, if not
acknowledged, at once established ; the outer church of
new creed, the inner church of new creatures, of organic
change and growth. We who are studying, not a
" system," but a new movement of the free spirit of life
toward the transcendence that it seeks, must — even in
this first eager period of its emergence — sharply distinguish
" Christian Mysticism," the transcendental yet biological
secret of Jesus, from the compromise which is commonly
called " Christianity." Within the formal system, the
quickly-deposited outer shell, that " New Race," the
inheritors of the secret, never failed : though often un
noticed and always misunderstood. The thoroughfare of
the spiritual life was tortuous and narrow, but the living
water never ceased to flow. No doubt many, perhaps
most of those through whom it passed are unknown to
us. But enough are known, through their lives and their
writings, to enable us to establish the continuance and ever
richer, deeper growth of the mystical life-force at work
within humanity : the development of the new " seed "
within the world, destined to serve the interests of the
Divine Plan.
The ideal of "New Life3' was always present, always
ready to break out wherever it could cut its way. The
Christian prophet had it in his blood : and the prophetic
type dominated the early Church. Even for the violently
eschatological imagination of the writer who composed
the Christian parts of the "Apocalypse of St. John," the
real Parousia, the consummation to which all must tend,
is the free appropriation of more abundant life. To this
the Spiritual Order and its " bride," the new Christian
society, is calling the race. " And he showed me a river
of water of life, proceeding out of the throne of God.
. . . And the Spirit and the Bride say, Come. And he that
heareth, let him say Come. And he that is athirst, let him
come : he that will, let him take the water of life freely." 1
1 Rev. xxii. I, 17 (R.V.).

216 THE MYSTIC WAY
This, says Harnack most justly, and not the warlike
operations of the Conquering Messiah, is the " last word "
of Christian apocalyptic.1
Plainly, from the time of St. Paul's last writings the
power of that apocalyptic, its credibility as a definite fore
cast of immediate events, was waning. It began to be
clear as the years passed that the "Kingdom" was not
destined to come with the swiftness and violence which
formed part of the old crude Messianic dream. If the
" water of life " were free indeed, it must be outpoured
in its fulness within the Here-and-Now. Not some crisis
in the external world, but a readjustment within the indi
vidual consciousness, must forge the missing link between
Appearance and Reality. In the letters of his last period
Paul taught this as well as he could. Thirty or forty
years after his death, when the Synoptic gospels, with their
emphasis on the local and eschatological side of the vision
of Jesus, were already in circulation, a book appeared in
which the deepest and richest experience of the Christian
mystic found once for all their supreme literary expression,
and established themselves as the central facts of the
Christian "revelation." That book is the Fourth Gospel
of the New Testament canon, traditionally attributed to
the Apostle St. John ; and depending from it, and com
pleting its doctrine, is the short letter called his " First
Epistle." This is no place for a discussion of the so-called " Johan-
nine Problem " : that is to say, the question of the author
ship and provenance of these powerful and mysterious
writings. It is unlikely that this problem will ever be
solved. But there is a consensus of opinion amongst the
best critics to the effect that the Fourth Evangelist must
have been a Christian Jew familiar with Alexandrian
religious idealism : 2 that he probably lived at Ephesus in
1 Harnack, Militia Christi, p. II.
2 The relations of the Fourth Evangelist to Alexandrian thought have
been worked out in great detail by Holtzmann, Neutestamentliche
Theohgie, Vol. II. pp. 409 et seq.

THE JOHANNINE MYSTIC 217
the first years of the second century : and that his gospel
is in no sense a historical, but a poetic and devotional
book. It, more than any other writing in the New Testa
ment, bears the mark of prophetic inspiration : but the
many proved inaccuracies and impossibilities of its narra
tives, the wide difference between its portrait of Jesus and
that given by the Synoptics, the curiously unearthly
atmosphere which pervades it, all tend to contradict the
tradition that it was composed by a personal friend of the
historic Christ.1 The First Epistle, if not written by the
author of the Gospel, was certainly the work of a pupil
saturated with his spirit. It may then be regarded as
immediately dependent on his teaching, and ultimately
upon that inner experience whence that teaching arose.
The fine crop of contradictory theories as to the mean
ing and aim of this most difficult and fascinating of books
tend not to enlightenment, but to mutual destruction.2
1 Cf. H. J. Holtzmann, Neutestamentliche Theohgie, 2nded.,Vol. II.; A.
Julicher, Introduction to the New Testament; A. __ Loisy, Le Quatrieme
Svangile (Paris, 1903) ; J. Reville, Le Quatrieme Evangilc (Paris, 1901) ;
F. C. Burkitt, The Gospel History and its Transmission (Edinburgh, 1906) ;
Baron F. von Hiigel in the Encychpadia Britannica,Vol. XV. pp. 452-457,
and the same writer's Eternal Life (1912), pp. 73-80. The best defence
of the traditional view is Dr. Drummond's brilliant Enquiry into the
Character and Authorship of the Fourth Gospel (London, 1903) ; but even
here, though the Apostolic authorship of the book is considered probable,
the unhistorical character of the narrative and discourses is taken for
granted, a paradox not easy to accept. It must be remembered that the
attribution of this book to the Apostle St. John involves not merely
his removal from Jerusalem to Ephesus in extreme old age, which is
possible though unauthenticated ; but a complete and incredible change
of mind at the same advanced period of life, from those narrow Jewish-
Christian ideas and crude apocalyptic hopes which are attributed to him
in the Synoptics and in Acts, to that Pauline universalism which he had
always opposed. For John the Apostle, as Paul and the writer of Acts
knew him, the Christian Church was a Jewish sect expecting the imminent
return of the national Messiah. For the author of the Fourth Gospel
it was a community of " twice-born " souls, regenerated by the touch of
a metaphysical Reality.
2 For instance, Weizsacker thinks that it was written to uphold the
authority of St. John as against that of St. Peter ; Wernle, as a " tract

218 THE MYSTIC WAY
From their wreck, and from an unprejudiced examination
of the book itself, one fact seems to emerge: that its
power, its daring originality, and its unique characteristics
can only be explained as the fruit of a profound inward
experience, an experience so intense as to seem to the self
who had it far more deeply true than any merely external
event. It is not a tract, it is not a biography, it is not a
controversial document. Its author, though his mind
was steeped in the theology of St. Paul, and perfectly
familiar with the Jewish-Hellenistic philosophy popular
in his day, was primarily a mystic seer. Incident is only
valuable to him in so far as it is the expression of super-
sensual truth; the past is sacred to him because it fore
shadows the present fruition of Reality. That which he
gives to us is no historical " tradition " — Johannine or
other — though sometimes he expresses it by means of
traditional forms. It is the record of a new kind of life
breaking out into the empirical order : a life which this
Evangelist knows because he has received it in its fulness,
has been " born again " to a new growth and a new world.
In him we see the reaction of a new kind of temperament
to that same stimulus which put St. Paul on the Mystic
Way; the first appearance of certain phenomena destined
to be common in the mystical experience of Christendom,
but characteristic of the kind of response made by artistic
and prophetic natures, rather than those of the active and
volitional type, to the impact of spiritual reality.
Paul showed step by step, almost year by year, the
growth that was taking place within his consciousness :
the inpouring dower of new vitality received by him, the
building of that " top storey " of human personality which
touches the transcendent sphere. His letters are revela-
for the times " against Gnosticism ; Julicher, as a Christian apologetic
against the anti-Christian propaganda of the Jews ; Pfleiderer, to mediate
between Catholic and Gnostic theology ; Brandt, to oppose the narrow
ecclesiasticism of the Petrine Church ; Abbott, as a deliberate attempt at
" indirect biography."

THE JOHANNINE MYSTIC 219
tions of interior activity; the difficult cutting of fresh
paths, the ecstatic contemplation of fresh landscapes, the
breakdown of the old order, the establishment of the new.
In the Fourth Gospel we see nothing of this " process
of becoming," though the life presented is the Pauline life
mirrored in a different temperament.1 This book is written
from the standpoint of one in whom the " great work "
of readjustment is already accomplished; who has " entered
the Kingdom " and knows himself the member of a new
order, inhabited by a new life. " Of His fulness we have
all received," says John,2 addressing his ideal audience
of fellow-mystics : of those who have been re-born " of
the Spirit " into the Kingdom of Reality. Here we have
in fact not the historical, but the eternal " Gospel," seen
in vision by a great spiritual genius who had realised in
its deepest completest sense — as the Synoptics had not —
the meaning of Christianity. This meaning, this secret,
he knew — as men know the secrets of love — with a com
pleteness far beyond the fragmentary resources of speech.
Only by oblique suggestion could he convey them to us :
by evoking in us something of his own intuitive power.
In the fact that he is able to do this, in a degree unique in
literature, lies the source of his immortal power and charm.
Behind all his artistic imagery, all his prophetic rhapsodies,
as behind the music of the poet, we can discern the " pres
sure of the Spirit " ; the deeper mind struggling to give
utterance to its perception of Reality. His work is not
allegorical, as some critics have maintained, but sacra
mental : raising to its highest power an essential character
of all great art. The difficulty of criticising such a
document is the old difficulty which is inherent in all
1 " The greatest monument of most genuine appreciation of St. Paul's
mysticism," says Deissmann, most justly, " is the Gospel and the Epistles
of St. John " (St. Paul, p. 133).
2 I retain for convenience' sake this traditional name, which may well
be that of the actual author. " John " was a common name in Christian
circles.

220 THE MYSTIC WAY
mystical literature. The sword of John's spirit is cutting
through experience in a new direction; and he is trying
to describe some of its operations, the new tracts of reality
it lays bare, in the language which we have invented to
serve the ordinary jog-trot piety of the normal man.
Worse, since he wrote generations of sentimentalists have
degraded his vivid phrases to the purposes of their own
religion. Hence, few of us can now come near any
accurate conception of the nature of John's passionate
communion with that Reality which he called the " Logos-
Christ," or guess the richness and colour of the universe
in which such a consciousness as his is immersed. Every
phrase that he uses, every scene which he chooses to repre
sent, is to him a little human symbol which conveys the
substance of some divine and eternal fact. Men, fighting
over the tendency or historicity of the incidents in this
book, have but fought over the form of the chalice, the
composition of the bread, whereby John was concerned to
communicate the Body and Vitality of his God.
This he could do only in so far as he had himself
partaken of it: as the priest at the Christian altar must
first be fed before he gives the Divine Mysteries to other
men. Hence, as behind the little vivid tract of conscious
ness there lies the immense region of our psychic life, so
behind the words of the Fourth Gospel there seems to lie
one of the most complete of all experiences of the limit
less " Kingdom of Heaven " : an experience not only of
new birth, of struggle, of attainment, but of that high
permanent life of union, that impassioned and loving self-
mergence ^ in the universal life, in which the " new
creature " feels himself to be a " branch " of the great
tree which Life is building up : humble, yet exalted;
though finite, a partaker of the Infinite; energised, not by
his own separate strength, but by the sap which flows
through the Whole.

II
THE LOGOS-LIFE IN VOICE AND VISION
The theme of John's book, then, is the real meaning
of the career of Jesus of Nazareth, as felt and known by
a soul in closest sympathy with Him. He saw in that
career the clear emergence in the Here-and-Now of the
Divine Nature ; the sudden and perfect self-expression
of the creative Spirit of God, in and through humanity;
the path of intensest life mapped out for the race. For
Mark, Jesus represented a national fulfilment; for John,
the triumph of an eternal principle, latent in the Universe,
and now manifested before the eyes of men. As he puts
it in the language of the current religious idealism —
language which his intellectual equals were bound to
understand — "The Logos was made flesh and dwelt
among us."
The fluid and poetic notion of the " Logos " which he
shared with contemporary philosophy, enabled John to
present it in his gospel as something which is at once
" cosmic " and " personal." For him it is the Creative
Principle itself: "all things were made by Him, and
without Him was not anything made that was made." 1
Yet in the historic Christ this Spirit of Life is seen
" in a point " : as Julian of Norwich saw God. Hence
the Johannine Logos meets the two great demands of the
mystical consciousness : which must, as we have seen, find
in its Deity both cerchio and imago, the infinite and the
definite; an opportunity for intimate and loving com
munion, and for limitless outgoing expansion — complete
self -loss in the All.
The Logos, which is in essence the energetic expression
1 John i. 3.

222 THE MYSTIC WAY
of the Divine Nature, creative Spirit ever seeking to
penetrate and mould the material world, he describes as
Light struggling with darkness, as the "Life of men,"
pouring itself out from the fountain of Godhead like
"living water"; as the Bread which feeds man, the
Paraclete which perpetually helps and enlightens him, the
Door through which finite returns to infinite; the living,
growing Vine of which men are but the branches ; and at
the same time as the personal Son of God, the Saviour
and Shepherd of Souls. This richly-various manifesta
tion of Eternal Reality, he says, broke out through man
kind in its perfect and " saving " form in the person of
Jesus of Nazareth. There the divine energy found its
perfect thoroughfare, and appeared " in the flesh." 1
But the Logos-doctrine which John bequeathed to the
Christian family is not, like that of Philo, philosophic and
speculative. It has its origin in profound experience,
rather than in dialectic : represents knowledge won in
those sudden moments of lucidity which are the reward
of the mystic's steadfast attention to God. It has, then,
the quality of a mystical, rather than a metaphysical,
diagram of Reality : comes to us highly charged with
feeling, full of melody, radiant with colour and light.
1 This multiple view of the Logos is found in Philo, and was common
in and before his day. The Rev. C. Martindale, S.J. (in The Month,
Jan. and Feb. 191 2) has collected a number of examples showing
how fluid was [the notion which lay behind this term. Zeus, Pan,
Eros, Heracles, " the incarnation of effort," Hermes, " the messenger of
God to man " were all, at one time or another, regarded as personi
fications of the Logos. For Philo, the Logos is manifested in the flesh
in Moses and Elijah. He is also Truth, Conscience, the Inspirer of all
Good, the heavenly Food and Drink, the Initiator into the higher life,
the Pneuma or Divine Spirit. More, the personal Shepherd of Souls,
and the Firstborn of the Sons of God (cf. Reville, Le Quatrieme Evangile,
p. 92, where all the references are given). For Plutarch, who was
probably contemporary with the Fourth Evangelist, God gives matter
life and meaning by impressing it with His own Logos (Martindale,
op. cit., p. 26). Thus John found ready to his hand a mass of poetic
symbolism which he " baptised into Christ " and used almost without
alteration as a medium wherewith to tell his message to the world.

THE JOHANNINE MYSTIC 223
For John, as for Clement after him, the Logos is a
principle of gladness, a "new song." l Hence, the heart
of his mighty vision is the idea, not of impersonal Divine
Energy, but of personal Divine Love, the eager, generous
outflowing of the Spiritual Order towards man.
Paul knew that love, and responded to it. But John,
pioneer of Christian contemplatives, was the first amongst
men to display it in its full grandeur, as the very Name
of God; the "word of power," operative in all things
from the greatest to the least, linking the Transcendent
Godhead with His creative spirit, creature with creator,
and man with man. A century or more before Plotinus,
he knew that only this ardent passion of like for like
could lead man from the prison of illusion into all Truth,
and " cause the lover to rest in the object of his love." 2
" He that loveth not, knoweth not God, for God is love.
Herein was the love of God manifested in us, that God
hath sent His only begotten Son into the world, that we
might live through Him. . . . He that abideth in love
abideth in God, and God abideth in him. . . . We love,
because He first loved us."3
With this vision of all-penetrating love as the sub
stance of Reality, the key to the spiritual world and man's
relation with it, John transmutes idealism into mysticism,
and lays the foundations of Christian philosophy. Hardly
a mystic who comes after him has escaped the influence
of his mighty spirit : and Christendom as a whole, incap
able of his deep intuitive communion with Reality, has
lived for eighteen centuries on the vision which it inherited
from this unknown seer. He it was who bridged the
dreadful gap between history and actuality : who wove
together Paul's direct spiritual experience and the tradi
tions of the life of Jesus, into a great poem at once truly
human and truly divine.
1 Clement of Alexandria, Cohort. I.
2 Ennead, VI. 9. Vide supra, Cap. I. § II.
3 1 John iv. 8, 9, 16, 19 (R.V.).

224 THE MYSTIC WAY
As the Synoptics are the " good news " of the new kind
of life emerging on the historical plane, the Fourth Gospel
is the good news of its eternal existence in God, and its
continual emergence in the human soul. This idea of
life controls the whole book : the new, vivid, indestruct
ible "Eternal Life which was with the Father, and was
manifested unto us " 1 — not merely hoped for as the result
of some Parousia, but actually enjoyed by the members
of the New Race.2 As the primitive psalmist says in
purely Johannine language, "The dwelling-place of the
Logos is man, and its truth is Love." 3
This Life — the divine elan vital — is an energetic spirit,
thrusting itself to expression in and through the world.
John has himself experienced it in the strange fresh dower
of energy, the " more abundant life " invading the con
verted self and lifting it in its wholeness to fresh levels
of insight and of creative power; a definite psychic fact
for the primitive Christians, and called by them the
" reception of the Holy Spirit." " Ye have an anointing
from the Holy One," he says to those for whom he
writes. " Hereby know we that we abide in Him and
He in us, because He hath given us of His Spirit." 4
His possession of this spirit, this grace which makes
the soul aware of truth, is directly connected for John with
its first and only perfect appearance in Jesus : whose
actual career he sees as a brief, supreme revelation of
Reality and man's kinship to it, the "gift" of eternal
life to the race. Hence, and because for the born mystic
all outward events tend to become symbols without
ceasing to be facts — seem to the contemplative mind to
be charged with an infinite significance — he finds in the
historic tradition concerning Jesus the foreshadowing of
all those things which he and all other initiates of Reality
experience in their own persons as a result of setting in
hand the mystical process of transcendence. He reviews
1 I John i. 2. 2 Cf. Von Hiigel, Eternal Life, p. 75.
3 Odes of Solomon, XII. 4 1 John ii. 20 and iv. 13 (R.V.).

THE JOHANNINE MYSTIC 225
the historical life, its fixed outlines and legendary
accretions, as it was known to Ephesian Christians at the
end of the first century; not from the point of view of
the historian concerned for outward truth, but from that
of the mystic concerned for inward significance. " There
was the true light, even the light which lighteth every
man coming into the world." x As he broods upon it, it
shines ever brighter ; and the biography of the Nazarene
is transmuted into the eternal drama of God's wisdom
and love.
Absolutely uncritical in his use of material, he is
naturally attracted to those things through and by which
he can communicate the living secret which he knows " not
by the flesh but by the spirit." This does not mean that
the events described by John are merely symbols. For
us they are of varying degrees of credibility, but for him
they were doubtless facts and symbols; as they became
later for the patristic commentators. They had been the
material of his meditation before they became the
material of his gospel : and even those least practised in
that difficult art know what treasure of significance and
beauty the simplest image will yield up when subjected
to this still and brooding attentiveness of mind. Thus
it. is that whereas the comparatively impersonal narrative
of the Synoptics has kept for us the priceless record of a
real Person who lives and grows within the world of
time; here it is a being at once personal and metaphysical
— mysterious and remote, yet intimate and dear — whom
the genius of John puts before us. It is the fruit of his
own vision and meditation, his own first-hand experi
ence of the divine which he pours into the evangelical
mould. The watchword of the Johannine Christ is " I am."
;He is static, because for the Johannine writer He belongs
(not to the past, but to the present; not to the swift world
of Becoming, but to the timeless world of mystical con-
1 John i. 9 (R.V.).

226 THE MYSTIC WAY
templation. In this sublime conception, for the first time
in the history of religion, the two great aspects of spiritual
Reality are merged in one ; and the eternal, unchanging
Source of light and life is seen to be the beloved com
panion of man's soul, the energetic spirit of ascending
life, "loving His own to the end," and incarnate in the
race. The drama of the entry of this Logos from Eternity
into Time, His fight with "darkness" — the oppositions
of matter — and triumphant return to His natural habita
tion in God, whither He is to be followed by all who,
having inherited His life, are in union with Him, con
stitutes therefore the " plot " of the Fourth Gospel.
This subject is developed partly by means of episodes
chosen from the current biographies of Jesus, apparently
as illustrative of different aspects of the main theme, and
partly by the wonderful discourses which are the fruit
and expression of John's ecstatic contemplation of God
in Christ.
As with other mystics, his intuitive communion with
the Spiritual Order, in itself " above all feeling and above
all thought," had somehow to be interpreted to the
surface-consciousness : and here we may take it as
axiomatic that, however great his inspiration, it would
act through, not against, the normal process of our mental
life. Only by means of image and symbol, by casting it
into artistic shape, retranslating it into terms of sensual
perception, can the contemplative reduce his apprehension
of Truth to a form with which his intellect is able to deal.
Such a retranslation on the mystic's part is more often
involuntary than voluntary. His creative powers seize on
the new universe disclosed to them and deal with it as
well as they can ; giving it back to him in the "voice"
or the "vision," which seems to "come into the body
by the windows of the wits," but has really been made at
home. Mystical literature abounds in examples of this proceed-

THE JOHANNINE MYSTIC 227
ing; of the infinitely various ways in which the human
mind adapts the rough-and-ready machinery of sense to the
purposes of its spiritual intuitions. In one case at least
we see it at work in a form which is not without bearing
on the problems which lie behind the Gospel of John.
Julian of Norwich, more apt than many contemplatives
at analysis of her own states, has told us that her " revela
tions " came to her in a three-fold form : inwardly, as a
vivid but ineffable apprehension of Divine Reality; out
wardly, as a concrete and detailed vision; and — linking
together the image and the intuition — as a voice which
answered her questions and declared to her in language
at once homely and exalted the hidden mysteries of the
Love of God. In the language of later mysticism,
Julian's revelation was received by Her under the forms
of Intellectual Vision, Corporeal Vision, and Distinct
Interior Words.1 "All this was showed me by three
ways," she says : " that is to say, by bodily sight, and
by word formed in mine understanding, and by ghostly
sight. But the ghostly sight I cannot nor may not show
it, as openly nor as fully as I would." 2
Here we have, described by a natural mystic, a simple
woman unversed in religious psychology, the complex
effort of human consciousness to lay hold of an experi
ence which transcends the normal machinery of perception.
The "ghostly sight," says Julian — the direct intuition
of Reality — was ineffable, and thwarts all her descriptive
efforts. She "cannot nor may not show it." But that
tendency to visualisation which plays so large a part in
our mental life, and is specially powerful in minds of
artistic or creative cast, here came into play ; in spite
of the fact that, in common with most real mystics,
she had no desire for visionary experiences — " I desired
never bodily sight, nor showing of God." It put before
1 For a full and careful study of all these automatisms, see St. John of
the Cross, Suhida del Monte Carmelo, Lib. II. cap. 19-31.
2 Revelations of Divine Love, cap. 8.
22

228 THE MYSTIC WAY
her eyes a vividly realistic picture of the Passion of
Christ: for Christians the ultimate symbol of love.
" Suddenly I saw the red blood trickle down from under
the garland hot and freshly and right plenteously, as it
were in the time of His Passion." x This external vision
continued side by side with the " ghostly showing " or
interior lucidity; and the triple experience was completed
by a voice "formed" as she says, "in the understand
ing," which was yet accepted without question by Julian
as the veritable voice of Christ.2
In the Fourth Gospel we seem to trace the artistic
results of such a complex experience as this, taking place
in a mind of great delicacy and power. Many of its
peculiarities may well have arisen from the "visionary"
and " auditive " form — the picture seen and the discourse
heard— into which John's creative imagination crystal
lised those " imageless facts " of the spiritual universe
which were apprehended by his deeper mind, giving
human words to the voice of that Companion who " spoke
without utterance " in his soul. The sense of intimate
communion with a transcendent Personality — usually
identified with the exalted Christ — is one of the best
attested phenomena of Christian mysticism. This vivid
"consciousness of the Presence" exists as a rule quite
independently of vision, save that " intellectual " vision
which is only another name for intuition itself : though it
often finds expression in those " divine locutions " and
dialogues between God and the soul, reported by Julian,
Catherine of Siena, and many others, in which the con
templative — involuntarily translating his direct intuitions
into symbolic speech — seems to hear with his inward ear
1 Revelations of Divine Love, caps. 3 and 4.
2 " Then said our good Lord Jesus Christ : ' Art thou well pleased
that I suffered for thee ? ' I said : ' Yea, good Lord, I thank Thee ; yea,
good Lord, blessed mayst Thou be.' Then said Jesus, our kind Lord : ' If
thou art pleased, I am pleased : it is a joy, a bliss, an endless satisfying
to Me that ever suffered I passion for thee ; and if I might suffer more,
I would suffer more ' " (Ibid., cap. 22).

THE JOHANNINE MYSTIC 229
the very voice of the Beloved.1 " Often," says St. Teresa,
" when the soul least expects it, and is not even thinking
of God, our Lord awakes it, swiftly as a comet or a
thunderbolt. It hears no sound, but distinctly under
stands that its God calls it. . . . On one side, the Beloved
clearly shows the soul He is with it ; on the other, He
calls it." 2
I believe that such an acute " sense of the Presence "
is the fundamental fact for the writer of the Fourth
Gospel : that upon it his whole superstructure of picture
and poetry is built. It is not the memory of the disciple
— even the " beloved " disciple whose reminiscences, if
he be not a purely symbolic figure, may well have coloured
the Ephesian traditions of Jesus' death — but the vivid
first-hand knowledge, the immovable certitude of the
mystic " in union " with the Object of his adoration,
which supplies material for this unearthly picture of the
earthly life of Jesus. Such experiences of vivid personal
communion with Transcendent Life, such first-fruits of
a regenerate consciousness steadfastly focussed on Reality,
had already been described by Paul ; and are repeated
again and again in the lives of later contemplatives, who
declare to us— often, it is true, under symbols which are
hard to understand — the responses made by the supernal
order to the impassioned attentiveness of man. It is
by the comparison and study of such examples that we
shall best understand the spiritual adventures reported
in the New Testament.
1 The sense of intimate communion with Divine Personality is not
of course peculiar to Christianity, though there seen in its full beauty
and power. A personal object of devotion, linking human with divine
reality, seems to be a permanent need of the religious consciousness.
Hence in India the worship of Krishna, in Japan that of Amida, reproduce
many of the characteristics of the romantic and personal adoration and
love felt by Christian mystics for the deified Jesus : whilst the Sufis have
been driven by the same temperamental necessity to apply the language
of human passion to their communion with the Absolute God of Islam.
2 El Castilh Interior, Moradas Sextas, ii.

230 THE MYSTIC WAY
Such a comparison suggests to us that we owe to these
adventures the beautiful discourses of the Johannine
Christ : discourses couched in that exalted and rhythmical
language which is characteristic of all "automatic"
activity, all involuntary or inspired weaving up of intui
tions into words. Poles asunder from the directness and
simplicity of the Synoptics, these musical and solemn
phrases, this fluid symbolism, this oblique suggestive
language — giving, as St. Teresa says, " in few words that
which our mind could only express in many " x — alone
suggests to us the presence of prophetic or poetic inspira
tion of a high type.2 These heavenly rhapsodies are not
the fruits of any personal or traditional memory of the
teachings of Jesus of Nazareth : nor are they deliberately
composed for purposes of edification. We hear in them
the voice of an immediate transcendental Presence ;
addressing itself, by means of a sensory automatism
familiar to religious psychology, to the consciousness of
a great mystic, member of a formed spiritual society, for
whom utterances which would have been unintelligible
to the followers of the Synoptic Jesus, present ho diffi
culty. "I am the Bread of Life ... I am the Door
... I and my Father are one " — these are statements
which John's own high and intimate experience has proved
to be true : and it is as immediate truth, not merely as
poetry or history that he puts them before us. " No pro
phet," says Tyrrell, " allows or would feel that his utter
ances are merely poetical or allegorical; he feels that they
are not less but more truly representative of reality, as repre
sentative of a truer and deeper reality, than the prose lan
guage of historical narrative or philosophical affirmation.3 "
1 El Castillo Interior, Moradas Sextas, iii.
2 Loisy (Le Quatrieme Evangile, p. 762) and others have remarked
on their close resemblance to Jewish prophecy ; and their chief peculi
arities are found again in the " divine dialogues " of the medieval
mystics. For the rhythmic character of mystical locutions see von
Hiigel, The Mystical Element in Religion, Vol. I. p. 189.
3 Tyrrell, Through Scylla and Charybdis, p. 230.

THE JOHANNINE MYSTIC 231
Not otherwise, indeed, can we reconcile the intense
conviction of a first-hand experience, " we speak that we
do know, and testify that we have seen," x the sharp
definition of each pictured scene, with reports of sayings
which could have had no meaning as addressed to the
primitive group of apostles, but which presuppose the
outward conditions and developed sacramental doctrines
of the Church at the beginning of the second century :
the advanced mystical status of the mind which received
them. Thus, " Other men laboured, and ye are entered
into their labours " : true enough of those who followed
St. Paul, not of those who preceded him. " Except ye
eat the flesh of the Son of Man and drink His blood, ye
have no life in you " — incredible upon the lips of the
human Jesus. " If the world hate you, ye know that it
hated Me before it hated you " : a direct reference to the
first persecutions of the Church. " I am in my Father,
and ye in Me, and I in you " : the deeply mystical formula
of John's own experience and belief.2 Even Resch, who
upholds the traditional authorship of the Fourth Gospel,
is driven to the conclusion that it must have been written
in a sort of ecstacy, which caused the author to confuse his
visions and his memories.3
Moreover, comparison with such known masterpieces
of ecstatic composition as the Divine Dialogue of St.
Catherine of Siena, the Consolations of Angela of Foligno,
or the Revelations of Divine Love of Julian of Norwich,
establish the strong parallels which exist between the
sublime discourses of the Johannine Christ and the
" divine locutions " in which these, and many other
mystics, heard with the inward ear the revelations which
they attributed to the direct communications of that same
enduring Presence. These chapters have in a high degree
1 John iii. 11. 2 John iv. 38, vi. 53, xv. 18, xiv. 20.
3 Ausserkanonische Paralleltexte zu d. Evangelien : IV. Paralleltexte
zu Johannes. 1896.

232 THE MYSTIC WAY
the three qualities which, according to St. Teresa, mark
the locutions which really " come from God " — i. e.
represent a genuine intuition of the Transcendent — the
accent of power, the atmosphere of intense peace, the un
forgettable character.1 Did the discourses of the Fourth
Gospel come fresh into our hands without history, I
cannot think that any religious psychologist would hesitate
to put them amongst literature of this class. There we
find the same air of authority, the same certitude that
the words reported were spoken by a Presence at once
intimate yet divine. All have to a marked degree that
quality of timelessness, that sense of an Eternal Now,
which is a peculiarity of the ecstatic consciousness. In
such experiences the human spirit seems to be lifted up
above the flux of becoming, and tastes the " eternal "
aspect of the Divine Life in which it is immersed.
Here it is that we find repeated again and again the
solemn 7 am of the Johannine Christ : the dramatic ex
pression of the mystic's certainty. " Thou didst cry from
Fafar," says Augustine, " I AM THAT I AM. And I
gheard as the heart heareth, and there was left no room
ffor doubt." 2 "1 am Fire, the Accepter of Sacrifice,"
says the same Presence to St. Catherine of Siena. " Our
Lord Jesus oftentimes said," says Julian of Norwich, " I
it am, I it am; I it am that is highest, I it am that thou
lovest, I it am that thou enjoyest, I it am that thou
servest, I it am that thou longest for, I it am that thou
desirest, I it am that thou meanest, I it am that is all."3
As Angela of Foligno walks between the vineyards " on
the narrow road which leadeth upward to Assisi, and is
beyond Spello," it is " said " to her — " I am the Holy
Spirit, who am come unto thee to bring thee such con
solation as thou hast never before tasted. ... I will
bear thee company and speak with thee all the way; I will
1 El Castillo Interior, loc. cit.
2 Aug., Conf., Bk. VII. cap. io.
3 Revelations of Divine Love, cap. 26.

THE JOHANNINE MYSTIC 283
make no end to my speaking and thou wilt not be able
to attend unto any save unto Me. ... I have been
with the apostles, who did behold Me with their bodily
eyes, but they did not feel Me as thou feelest Me. . . .
And He did expound to me His Passion and the other
things which He did for our sake; then He did add,
' Behold now if there be aught in Me save love.' " J
" Happy," says Hilton of such experiences as these,
"is that soul which is ever fed with feeling of love in
His presence . . . how that presence is felt may better
be known by experience than by any writing, for it is the
life and the love, the might and the light of a chosen
soul."2 The rationalist will naturally attribute all these state
ments to the direct operation of those heavenly twins,
Hysteria and Hallucination. But even so, they are
reports of veritable and normal occurrences within
the mystical field of consciousness; and must therefore
be taken into account in the effort to understand the
origin and meaning of the literature by which that con
sciousness seeks to communicate to us its intuitions of
Reality. Moreover, for those who profess a belief in the
immortality of the soul, the idea that an influence emanat
ing from the exalted and discarnate spirit of Jesus of
Nazareth might be experienced by those — and perhaps
only those — who shared in some degree His transcend
ental consciousness and had entered into the Kingdom
of new life, does not seem outside the bounds of the
reasonable. Nor on the other hand is it unnatural that
those deep intuitions of an Infinite Life and Love com
panioning and upholding the finite human creature, which
are a constant feature of the mystical vision of God,
1 B. Angelae de Fulginio, Visionum et Instructionum Liber, cap. 20
(Eng. trans., p. 160). It is interesting to notice that Angela, the orthodox
mediaeval Catholic, identifies in experience the Holy Spirit with the
exalted Christ, as Paul and the Fourth Evangelist had done before her.
2 The Scale of Perfection, Bk. III. cap. 2.

234 THE MYSTIC WAY
should be objectivised by the Christian as due to the
abiding companionship of the " author and finisher of his
faith." John's bold identification of the historic Jesus
with the metaphysical Logos, or self-expression of Deity,
made this divine-human concept possible to all later con-
templatives. Hence students of Christian mysticism are
faced by the fact that nearly all the great Christian mystics
claim to have experienced such personal and intimate
communications from the spiritual order; and that most
of them, from St. Paul downwards, somehow identify that
Transcendent Personality of whom they are directly con
scious with the " exalted Christ." It is this fact which
makes Christian mysticism so human and so complete :
the abstract and static contemplation of the Godhead as
Eternal Rest, to which mystics of every creed naturally
tend, being balanced, enriched and brought back into
immediate relation with life and growth, by that sense
of a personal presence for which the doctrine of the
Incarnation allows them to find a place.
It is this " sense of the Presence " which is regnant in
the Fourth Gospel, as it is in the later Epistles of St.
Paul. But, whilst it seems to have induced in Paul a
profound indifference to the historical life of the human
Jesus — which formed for that great mystic only one
short episode in the intensely actual and eternal life of
the spiritual " Christ " — it induced in the more Hellen
istic and philosophical mind of John a conviction that
somehow the human and the supernal life must be one.
So, he projected the Divine Companion whom he knew,
in common with all other contemplatives, by direct
experience, on to the temporal background of the historic
life : he selected from the huge and quickly-growing
Christian legend, those events which seemed to him like
the types, the dramatic representations of the great
wonders and changes which had been wrought within
his soul. For him all was fused together in one poignant
and dramatic vision of new life.

THE JOHANNINE MYSTIC 235
Now, as the discourses in which the Divine Nature
discloses itself in its relation to man seem to reflect back
to "auditive " experiences on the part of the Evangelist;
so these incidents — so sharp and realistic in their detail,
yet so transfigured by the writer's peculiar point of view
— suggest to us that another form of automatic activity
had its part in the composition of his gospel. As we
read them, we are reminded again and again of those
visionary scenes, formed from traditional or historical
materials, but enriched by the creative imagination, the
deep intuition of the seer, in which the fruit of the
mystic's meditation takes an artistic or dramatic instead
of a rhetorical form. The lives of the later mystics show
to us the astonishing air of realism, the bewildering
intermixture of history with dream, which may be achieved
in visionary experience of this kind; and which can hardly
be understood save by those who realise the creative power
of the mystical imagination, the solidarity which exists
for the mystic's consciousness between his intensely actual
present and the historical past of his faith. In his medita
tions, he really lives again through the scenes which
history has reported to him : since they are ever-present
realities in that Mind of God to which his mind aspires.
He has a personal interest in doing this, in learning as it
were the curve of the life of Christ; for vita tua, via nostra
is his motto — " he that saith he abideth in Him ought
himself also so to walk even as He walked." x
Further, his vivid sense of actuality, the artistic powers
which are part of his psychic constitution, help to build up
and elaborate the picture of the events upon which he
broods. He sees this picture, in that strong light and
with that sharp definition which is peculiar to visionary
states. He has not produced it by any voluntary process :
it surges up from his deeper mind, as do the concepts of
the artist, invading that field of consciousness which his
state of meditation has kept in a mood of tense yet
1 I John ii. 6.

236 THE MYSTIC WAY
passive receptivity. So real it is to him, so authoritative,
so independent of his deliberate efforts, that the transi
tion is easy from " thus it must have been " to " thus it
was." Those critics who claim that the homely and
realistic details in the incidents reported by John are proof
of their historical character, will find it hard to defend
their position in the face of the many visions of a similar
kind reported by the Christian visionaries and saints.
There we find repeated the peculiar Johannine fusion of
poetry and actuality : the minute and homely detail, and
the sense of eternal significance.1 This proposition might
be illustrated from many sources. From St. Bernard, who
received in vision and audition the Virgin's own account
of her life : from Angela of Foligno and Julian of
Norwich, spectators of the Passion of Christ : from St.
Teresa, who saw Him " as He was on the morning of the
Resurrection." In all these cases, and probably in that of
the Fourth Evangelist also, deep meditation on the life
of Christ or of Mary seems to have passed over into
visualisation so vivid as to impose itself on the mystic's
mind as a veritable "revelation from God" rather than
a pictured dream. The narrative parts of the little book
called the Meditations of St. Bonaventura, which so
strongly influenced the poetry and art of the later Middle
Ages, may well have originated in experience of this kind :
so sharp is the author's visualisation of the scenes that he
describes. I choose, however, instead of these well-known
examples, the astonishing and well-attested visions of the
poor German nun Anne-Catherine Emmerich, who died
in 1824.2
This woman, whose literary knowledge of Christianity
1 Such dramatic reconstructions of gospel history, often adorned with
original details of great beauty, are common in the mediaeval mystics.
See especially Mechthild of Magdeburg, Das Fliessende Licht der
Gottheit and Angela of Foligno, Visionum et Initructionum Liber.
2 The best account of her life and visions is contained in the French
edition. Visions d' Anne-Catherine Emmerich, coordonnees en un seul tout,

THE JOHANNINE MYSTIC 237
was confined to the liturgic gospels, the Church cate
chism, the imagery of current books of devotion and the
legendary history of the Madonna and Christ, exhibited
in profusion all the physical and psychical peculiarities of
a mystic of the visionary and ecstatic type. During the
last years of her life, her automatic — particularly her
visionary — powers became so highly developed that she
would pass involuntarily from meditation on any incident
in the life of Christ or the Blessed Virgin to a state of
intense dramatic vision, in which she saw the incident
which she had placed before her mind, re-enacted with
every circumstance of realism, and with the addition of
countless vivid details unknown either to the gospels or
to the legends of the Virgin and of Christ. The impres
sion given, as we read the reports of these experiences,
is that they are the first-hand accounts of a spectator,
possessed of abnormal powers of observation, who was
actually present at the event which she relates. The dress
of each personage, the movement of crowds, the land
scape, the state of the weather, innumerable little human
details — only significant because they seem so real — are
incorporated into the picture that she describes, side by
side with ideal and mystical elements.
She sees the Virgin arriving at Bethlehem, and stop
ping to rearrange her dress as she alights from the ass :
Joseph running his eye down the genealogical table
exhibited at the census, that he may find his family
and tribe on them, and then noticing for the first time
that Mary is of the house of David. She goes with the
Magi on their pilgrimage : " the camels moving very
quietly, with long strides, and placing their feet so care
fully that one would think they were trying to avoid
crushing something." She sees Joseph busy preparing
the stable at Bethlehem for his distinguished guests; and
the gift of fresh roses which St. Anne sends to her
sehn Vordre des faits, par le R. Pere Fr. Joseph Alvas Dulay, traduits par
M. Charles d'Ebeling. 3 tomes, Paris, 1864.

238 THE MYSTIC WAY
daughter — "not all the same colour: some pale, the
colour of flesh, some yellow and some white." J She
watches St. Anne, the Virgin, and Mary Cleophas playing
with the Holy Child — "I said to myself as I watched
them," says Anne-Catherine simply, " Why, women with
children are always the same! "
Sometimes this sense of actuality reaches an extra
ordinarily high pitch. "The night had been extremely
cold," she says, in her narrative of the trial of Jesus, " and
the morning was dark and cloudy. A little hail had fallen,
which surprised every one, but towards twelve o'clock
the day became brighter . . . and when Jesus after the
scourging fell at the foot of the pillar, I saw Claudia
Proclus send to the Mother of God a bundle of linen.
I do not know whether she thought that Jesus would be
acquitted, and therefore would give His mother some
thing to bind up His wounds, or whether this compassion
ate pagan had a presentiment of that which the blessed
Virgin would do with her gift." 2
Well may Anne-Catherine's biographer say that " her
descriptions are like a photograph of the mysteries of
salvation." Had she been that which the world calls a
poet or an artist — had she given these same visions
rhythmic or plastic form — the high quality of her imagina
tive powers would have received general recognition.
The point of interest for us — and the point which may
possibly throw light on the composition of older and more
sacred literature — is just this dramatic quality of her
creative genius : this profound sense of actuality. She
saw the things which she set down : saw them with a
precision and a vividness which no memory of real events
could come near. This is true, not only of those scenes
for which Scripture, human life, or religious pictures
might — and probably did — provide much of the raw
material : but also of those which seem to originate in an
1 Op cit. Tome I. pp. 131-141. 1 Op. cit., Tome III. pp. 337—339-

THE JOHANNINE MYSTIC 239
act of pure creation, such as her vision of the Nativity of
Christ. " I saw the light which surrounded Mary become ever
more dazzling : the radiance of 4 the lamps lighted by
Joseph was eclipsed. And when midnight was nearly come
the Most Holy Virgin entered into ecstacy, and I saw her
raised up above the earth. Her hands were crossed upon
her breast, her robe floated about her in billowy folds ;
the splendour which surrounded her grew without
ceasing. The vault, the walls and the floor of the grotto,
as if vivified by the divine light, seemed themselves to
feel joy. But soon the vault disappeared from my sight :
a torrent of light which grew in splendour spread from
Mary to the heights of heaven. In the midst of a wonder
ful movement of celestial glories, I saw the choirs of
angels descending, and taking as they drew near ever
greater distinctness of form. The Holy Virgin, lifted up
in the air in her ecstacy, looked down upon her God,
adoring Him of Whom she had become the Mother, and
Who under the aspect of a fragile, new-born babe, was
lying upon the earth before her." 1
" And he that saw it bare record, and his record is true :
and he knoweth that he saith true, that ye might-
believe." 2 These words, in which the Fourth Evangelist
endorses his sublime vision of Life and Purification flowing
from the heart of the crucified Christ, this woman might
have taken, with no sense of incongruity, on her lips.
Though he was the greatest of Christian seers, and she but
a humble and obscure visionary, lacking his philosophic
insight, his high poetic genius, his wide imaginative grasp,
they speak the same language, for they are of the same race.
The Fourth Gospel, then, when it is compared with the
writings of other mystics, discloses itself as a profoundly
subjective book, which tells us far more of the direct experi
ences and deep religious passions of its writer than it does
of the history of Jesus, or even of the position of the
1 Op. cit., Tome I. p. 112. 2 John xix. 35.

240 THE MYSTIC WAY
second-century Church. John, poet, prophet, artist, but
above all mystic and lover, here gives us the substance of
his ecstatic communion with the Divine Life : his real yet
romantic vision of the Man who was — is — the veritable
expression of that Divine Life thrust into the temporal
world. For his ardent and synthetic vision, there was no sharp
line of cleavage between the inward miracle which
he had experienced and attributed to the touch of the
exalted Christ, and the wonderful stories of new life
flowing from that same contact, which were already fixed
in the Christian tradition. He could not but accept the
fact of a transmutation, which he had known in intensest
form in his own person; the miracle of the "best wine"
in the end ministered to him by the divine and all-enrich
ing touch upon the common things of sense. He knew it
all : the mysterious power given to his paralysed nature,
the illumination poured on one blind from birth, the new
life conferred on one long buried in the sepulchre of
sense. He clothed with lovely and suggestive language,
and transferred to this strange epic of the soul the heavenly
declarations which he had heard with his inward ear, in
those hours of deep absorption, of profound attention to
Reality, when he knew of a Divine Presence, a brooding
personal love, that was to him Food and Light, Way,
Truth and Life — Christ, Paraclete and Logos — a Door by
which he had entered on the fruition of Eternity, a Shep
herd in whose care he was safe. The Fourth Gospel, says
Loisy, " is above all a personal work, which bears from
one end to the other the mark of the powerful genius who
conceived it . . . all the materials which the author has
used have passed through the crucible of his powerful
intellect and his mystical soul; and they have come forth
from it metamorphosed, intimately penetrated and fused
together, by the idea of the eternal Christ, the divine source
of light and life." x
1 A. Loisy, Le Quatrieme Evangile, p. 55.

Ill
THE mystic way IN the fourth gospel
Although it is unlikely that so subjective and poetic
— so " inspired " — a book was systematically planned, yet
the idea by which its writer was possessed, his one deep
vision and conviction, does unfold itself in a certain order.
The main section, from the first to the twelfth chapters,
exhibits the incarnate " Logos " as the eternal and ener
getic Principle of life and the Light of life; breaking out
into the temporal world in the human form of Jesus of
Nazareth, that man might be entinctured with a new reality.
"As many as received Him, to them He gave power to
become the sons of God." 1 This great vision of a Divine
Humanity, achieved in One and possible for all, which
is the underlying motive of the whole poem, is expressed
in the language of Hellenistic thought in the prologue;
and illustrated from different points of view in the
incidents and discourses which follow it. First Hebrew
prophecy, in the person of the Baptist, is made to acknow
ledge that the Christ-Logos represents the fulfilment of
its dreams. Next, in the historical "call" of the first
disciples, the immense attractiveness of the Divine Life is
shown ; drawing those capable of transcendence, living
"eternal life in the midst of time," from the ranks of
common men. "And they said unto Him . . . where
abidest thou? He saith unto them, Come, and ye shall
see." 2
By means of the story of the Marriage at Cana,3
there is suggested to us the newness, splendour and
intensity of this life : which is not abstract, far-off,
1 John i. 12. 2 John i. 15-40. 3 John iii. i-ri.
r 241

242 THE MYSTIC WAY
divorced from human interests, but comes into the very
midst of ordinary existence, to transmute by its touch the
commonest things of sense, making of them the media
of spiritual communion. Wine, which the mystical king
Melchisedec ministered to Abraham, is the antique symbol
of divine inebriation.1 For John, the mystical Christ is
supremely the giver of such spiritual ecstacy : it is a
part and an expression of the dower of " grace and truth "
which the Logos has brought into time for the deepening
and enriching of human experience. Those into whose
lives this new force finds its way are to be " God-intoxi
cated men." " The Logos," says Philo, " is master of
the spiritual drinking feast." 2 So too the Synoptics had
already compared the teaching of Jesus, the " Mystery of
the Kingdom," with new wine.
From these attempts to suggest the power and
splendour of the new life, surging up through humanity,
the Johannine writer passes to a series of linked incidents
symbolic of the action of that inflowing life upon the
self which has received it; the purification and illumina
tion of the character which is regenerated by its touch.
First, the terrible purging away of all impurities, the
setting in order of that " house " which is to be, as Paul
had said, the actual dwelling place of God.3 All which
splits the attention of the Self, all the fussy surface
interests, everything which distracts it from the supreme
business of response to Reality, is driven out with a
" scourge of cords," the harsh symbol of intensest penance
1 It is so explained by Philo. (See Reville, Le Quatrieme Evangile,
p. 134.) Compare the Sufi poet —
" The beauteous Cup-bearer, pitcher in hand,
Stepped forth from a recess and placed it in the middle.
He filled the first cup with that sparkling wine —
Didst thou ever see water set on fire ? "
Jelalu' d' Din, Divan (Nicholson's trans., p. 163).
2 De Somn., II, 37.
8 The cleansing of the Temple (John ii. 14-16), here put out of
all chronological order owing to the exigencies of the spiritual " plot."

THE JOHANNINE MYSTIC 243
and mortification, that the sanctuary of man's being may
be fitted for the reception of the incoming guest. The
long struggles and readjustments of the Purgative Way
are here condensed into one vivid scene : and poverty
and detachment, the virtues of preparation, are exhibited
as the necessary preliminaries of the new life.
" Dio non alberga en core strecto
" povertate ha si gran pecto
che ci alberga deitate." 1
At once we pass to the positive experiences of that new
life: the adventures which mark the growth of the new
consciousness as John has known it. In the story of
Nicodemus, the necessary beginning of the " Way " is
insisted on ; in language perhaps drawn from the heathen
mysteries, but now charged with the Christian reading
of life. This "New Birth" is no voluntary or magical
process of initiation,2 but a deep-seated psychological
change ; a " fresh start " operated by the Spirit of Life,
which inducts the self into another order of Reality,
another plane of consciousness. " That which is born of
the flesh is flesh ; and that which is born of the Spirit
is spirit," says John : it is St. Paul's distinction between
" psychic " and " pneumatic " men — the fundamental
Christian line of cleavage — re-stated in sacramental terms.
Hence the difference between the boundless universe of
the mystic, free as air, no more the helpless slave of " use
and wont," and the cramped universe of the unawakened
man, who has not " changed his mind " : who is, as
Macarius said in a vivid image, on the wrong side of
the partition wall. "Except a man be born again he
cannot see the Kingdom . . . cannot enter the Kingdom."
John next proceeds to exhibit the implications of this

1

God will not lodge in the narrow heart. . . . Poverty hath so ample
a bosom that Deity itself may lodge therein. — Jacopone da Todi, Lauda
LIX. 2 John i. 13. 3 John iii. 6, 3, 5, vii. 38.
R 2

244 THE MYSTIC WAY
new life, its needs and powers. The new birth, the
ascent to fresh levels of consciousness, has made man
receptive of Reality : the " living water " of the universal
Divine Spirit,1 pouring out from God, the Fountain of
all life. This inflowing life, once received, becomes a
source of new vitality, refreshment and peace ; welling up
without ceasing from the depths of the soul " unto eternal
life." " Whosoever drinketh of the water that I shall
give him shall never thirst." 2
Then, the gifts received by those in whom the new
life is manifest; shown, in the allegorical manner common
to Alexandrian piety, in a series of episodes chosen from
the current " lives " of Jesus. New strength given to
the weak and impotent : new vision given to the spirit
ually blind : actual life given to the spiritually dead —
manifestations, one and all, of the new dower of vitality
now made available for men by the direct action of the
" Energetic Word." 3 There are, in all, seven of these
symbol-miracles, each given as the " outward and visible
sign" of a real and eternal fact. Nor does the writer
leave us in doubt as to the purely transcendental signifi
cance which these stories bear for him, as demonstrations
of the Divine Life. " My Father works unceasingly, and
so do I," says the Johannine Logos : " As the Father
awakens the dead and gives them life, so the Son also gives
life to whom He wills." " For judgment I am come into
the world, that they which see not might see; and that
they which see might be made blind." * Most striking
of all is the declaration which marks the crowning miracle
of Lazarus brought from the grave : " I am the resurrec
tion, and the life : he that believeth in Me, though he
were dead, yet shall he live : and whosoever liveth and
1 See Jer. ii. 13.
2 John iv. 10-14. So, too, the newly baptised in the primitive
Christian hymn — " I drank and was inebriated with the living water that
does not die " (Odes of Solomon, XI.).
3 John v. 2-9; ix. 1-7; and xi. 38-46.
4 John v. 17, 21 (Weymouth's trans.); John ix. 39.

THE JOHANNINE MYSTIC 245
believeth in Me shall never die." x This is the Pauline
doctrine of conditional immortality — of the growing up
of the New Man into the spiritual or eternal order — cast
into a prophetic form.
Interwoven with these significant incidents, and com
pleting the picture of the dependence of the illuminated
soul on the spiritual order which strengthens, feeds and
enlightens it, are the two long and beautiful discourses
in which the Logos-Christ of John's mystic vision declares
Himself under the Philonic titles of Bread of Life and
Shepherd of Souls.2
The great poetic description of Christ as the Bread of
Life is linked with the story of the " feeding of the
multitude," its expression on the material and historical
plane : but it presupposes as its background the Christian
sacrament of the Eucharist, which had already developed
under the influence of St. Paul a definitely mystical char
acter. In this sacrament Catholic mystics of every period
have found a focus both for their rapturous contempla
tion of God, and for their consciousness of His inflowing
life veritably received by them. The " communion "
of which it is the external sign has then that double
aspect of personal intercourse with a Person and of the
reception of an impersonal spiritual power or food, a
definite access of vitality — grace — which is one of the
paradoxes of the Christian apprehension of the spiritual
'order; a paradox constantly repeated, though never ex
plained, in the lives of the great contemplatives. In the
wonderful discourse on the Bread of Life, which the
Fourth Evangelist puts into the mouth of Christ, this
paradox receives its classical expression. The whole range
of its author's highest mystical experiences, in contempla
tion, in the "prayer of union," in those hours of still
waiting upon the spiritual world in which the mystic
seems to hear the very voice of Wisdom and Truth and
1 John xi. 25. 2 Caps. vi. and x.

246 THE MYSTIC WAY
to feel the inflow of a new enabling life, are drawn upon.1
The apparently contradictory concepts of the separate soul
fed by the substance of God : of the complete union of
that soul with God : of indwelling, of the " Spirit," and
the partaking of the " flesh and blood " — the identifica
tion of the personal Christ, with His impersonal self-
donation as " grace " — all these represent the writer's
effort to expound the historical incarnation of the Logos
in the light of his own consciousness of an enor
mously enhanced vitality : of a new spirit, power and
life within him, directly dependent upon another Life
whose emergence on the material plane represented the
beginning of " new things " for the human race.
John knows himself to be a "partaker of the divine
nature"; hence for him, as for Paul and the Synoptics, it
is always a higher kind of vitality, the " Spirit that
quickeneth " flowing out as "Logos" from the Absolute
Source of life, which is in question. " As the living
Father hath sent Me, and I live by the Father : so he that
eateth Me, even he shall live by Me ... he that eateth
of this bread shall live for ever." 2 Finally, the supreme
expression of the Christian secret as John had understood
and experienced it, "I am come that they might have life,
and that they might have it more abundantly " : 3 the
" unitive life " of divine fecundity, of conscious participa
tion in the Eternal Order, which is the supreme object
of mystical growth and endeavour, the culmination of the
Mystic Way. These words, which sum up the whole
Johannine gospel, are a proof that their writer was not
a theologian or a controversialist ; but a practical mystic,
who had experienced in his own person the Christian secret
of growth.
The discourse of the tenth chapter, with its " historical" !
1 For the mystical aspect of the Eucharist compare Dionysius the
Areopagite, De Eccles Hier., cap. 3 ; Thomas a Kempis, De Imitations "
Christi, Bk. IV. ; Jacob Boehme, The Threefold Life of Man, cap. 13.
2 John vi. 57-58. 3 John x. 10.

THE JOHANNINE MYSTIC 247
illustration, the bringing of Lazarus from death to life,
completes the first part of John's great epic of the soul.
It has shown the movement of the "converted" spirit
through purification to "new birth," its gradual entrance
into those powers which are characteristic of .the illumin
ative state : the reception of new strength and new vision,
the inflow of grace, the deeper and deeper apprehension
of the secrets of Reality disclosed in the Here-and-Now.
It has brought the ideal Christian to the point at which
the supreme mystery of union with the Divine Source
of life and light is to be declared to him. Lazarus comes
from the dark grave in which he has been four days
buried, to the light of day and to a face-to-face encounter
with the Presence who declares Himself as " Resur
rection and Life": and here perhaps it is not wholly
fantastic to trace a hint of the Evangelist's recognition,
possibly his remembrance, of that period of gloom, desti
tution and " spiritual death " through which the human
consciousness must pass on its way to supreme spiritual
attainment. Nearly all critics of the Fourth Gospel have recognised
that the beginning of the thirteenth chapter marks a new
section of the work, a change of tone and subject.1 Out
wardly the change is from the narrative of the ministry
of Jesus to that of His Passion ; and from acts and teach
ings performed in public, to deeper and more intimate
discourses given within the circle of the " little flock."
But in the scheme of spiritual growth which underlies
this book, the change is from an objective to a subjective
view of the revelation of Reality, the history of the
"Logtos made flesh." Whilst the first twelve chapters
of the gospel exhibit Christ as the Principle of Life and
the Light of Life, energising and illuminating the self
which is turned in the new direction of growth, the
thirteenth to the eighteenth chapters describe the intimate
union and personal love which does or may subsist
1 Cf. Loisy, Le Quatrieme Evangile, p. 140.

248 THE MYSTIC WAY
between this Principle of Life and the spirits of men:
the joy and the creative power which springs from it.
Here the figure of Jesus as all-revealing is balanced by
the figure of the Beloved Disciple ; the mystic soul, friend
and companion of the Logos, to whom the supremest
mysteries of love and suffering are revealed.
When we understand the underlying principle of the
book, we perceive why it is that this character now makes
his first appearance. All that has gone before has been
a preparation for him, a history of the process by which
the Christian mystic is made. The change, then, which
now takes place, is exactly analagous to the change from
the Illuminative to the Unitive state of consciousness : a
transition which John further illustrates, in accordance
with his general method, by two significant events — the
solemn anointing of one destined to suffer, and the Entry
into Jerusalem of one destined to reign x — and by the
announcement of that great central principle of self-
naughting, " dying to live and losing to find " which
every mystic who has come up to these levels of tran
scendence has been forced to accept. This is here pre
sented to us, not as a " religious " act, but as an essential
part of the process of all life, a necessary stage in
the growth of every self who aspires to the " Kingdom
of Reality." The Pauline law of imitatio Christi is here
fused with the Logos-doctrine peculiar to John.
The experiences of the Saints who have passed through
the " dark night " of surrender suggest to us something of
the suffering and destitution of spirit which lies behind
this profound declaration, that utmost agony and utmost
glory are the obverse and reverse of the " salvation "
offered to men. " Jesus answered them, saying, The hour
is come, that the Son of Man should be glorified. Verily,
verily, I say unto you, Except a corn of wheat fall into the
ground and die, it abideth alone : but if it die, it bringeth
forth much fruit. He that loveth his life shall lose it;
1 John xii.

THE JOHANNINE MYSTIC 249
and he that hateth his life in this world shall keep it unto
life eternal. If any man serve Me, let him follow Me;
and where I am, there shall also My servant be : if any
man serve Me, him will my Father honour;" x
This passage, and the comments which follow on it,
form as it were the introduction to the last section of
the gospel ; in which the unitive life of complete and
loving surrender to that Creative Will with which the
Logos or Life-Spirit is " one," is first expounded
in the discourses which Jesus is described as giving to
" His own" — those natural mystics, the re-born, the elect,
who had received His message and " changed their
minds"2 — and then exhibited in action in the events of
the Passion and Resurrection.
These discourses constitute our final evidence that the
Fourth Evangelist was no theoretic Christian, but truly
possessed of that actual mighty, inflowing life — rich,
deep, and many-graded — which Jesus of Nazareth had
exhibited in all its splendour and power. It is not
memory or tradition, it is profound experience, first-hand
knowledge, which speaks here. " Whither I go ye know,
and the Way ye know," says the Johannine Christ to the
members of the New Race; those who are " given Him by
the Father." " I have called you friends, for all things
that I have heard of My Father I have made known unto
you." 3 Nowhere in the New Testament is the sense
of separation between the children of the new order and
the mass of mankind more strongly marked than in these
chapters. "I pray not for the world," says the Johan
nine Christ, "but for them which Thou hast given me,
for they are Thine." 4 " In My Father's house are many
1 John xii. 23-26.
2 " I speak not of you all : I know whom I have chosen (xiii. 18).
" Ye have not chosen Me, but I have chosen you " (xv. 16). By the
time that this gospel came to be written it had become clear that few
indeed were " chosen " though many " called."
3 John xiv. 4, xvii. 6 and xv. 15. 4 John xvii. 9.

250 THE MYSTIC WAY
mansions"; in the Spiritual Order there are degrees of
transcendence as innumerable as the shaded degrees of
life ; but "I go to prepare a place for you " — for those
capable of the supreme ascent in the wake of this pattern
— " that where I am there ye may be also," i. e. in perfect
union with the Being of God, the goal of the mystic
quest. The way thereto is along the path of growth
now declared and exhibited, "/am the way, the truth,
and the life," 1 says that awful yet intimate Voice which
speaks in the deeps of John's soul.
Moreover, the mystic's certitude of the unity of all
spirit ; the immanence of God in man and man in God —
and of love, " the ghostly bond which knits up the
universe " as the clue to the meaning of the whole — finds
expression over and over again in these chapters. In them,
all mystics of later generations have found their mightiest
discoveries forestalled. John here speaks to us indeed
from " the summit of the inner life." Far more valuable
to us than the reports of historical "witnesses" who did
not understand, is this sublime and ecstatic statement of
experience, by one who lived within the new Kingdom
of Heaven. First under one image, then under another,
he struggles to express the essence of that Kingdom,
which he possesses and by which he is possessed :
the indwelling of Divine Reality in the individual soul
and of the individual soul in Divine Reality ; the doing
away of the barriers of self-hood ; the conscious, loving
and sustained communion of the awakened consciousness
with the Source of its life. " I am in the Father, and the
Father is in Me : . . . the Father that dWelleth in Me,
He doeth the works."2 This clear declaration of a tran
scendent yet immanent Reality, Origin of all that is ; and
of the identity of the Logos, the growing dynamic
Spirit of Life, with the Absolute God, is thrice repeated.
It is the kernel of John's message : for him, the whole
great continuous effort is divine. In the fact that this
1 John xiv. 2, 3, 6. 2 John xiv. io.

THE JOHANNINE MYSTIC 251
Spirit of Life emerged in the historical Jesus, and that
those who follow in His wake are caught in that great
stream of transcendence, filled by its power, he finds the
bridge which links this theological expression with the
practical life of man; " I am in My Father, and ye in Me,
and I in you." In the soul made real, Reality itself is
present and at work. " I will not leave you desolate, I
come unto you. . . . We will come, and make our abode—
the Paraclete, even the Holy Spirit, shall teach you all
things " x — desperate efforts, one and all, to reduce
supernal knowledge to concrete human speech. Tran
scendent Father, Creative Logos, indwelling Spirit, are
for John not scientific terms, but aspects of the unique
and abounding life of God ; fluid symbols of man's varied
ways of laying hold on that One Reality. The " promise
of the Paraclete," the " coming " of the Exalted Christ,
the eucharistic discourses, are so many artistic presenta
tions of this same thing : the participation of the
regenerate human consciousness in Eternal Life. John
knew this by practical experience; and trying to express
it, sometimes resorted to one image and sometimes to
another. It is impossible to extract a consistent dogmatic
system from his utterances, for though he sometimes tries
to be a theologian, he remains at heart a realist and a
poet. In the end, all philosophic language came to seem to
him inadequate : and he resorted, as so many mystics after
him, to the heart's intuition of its Home and Father,
" that dim silence where lovers lose themselves " as the
only definition of God which did not defeat its own end.
"We have known and believed the love that God hath
to us. God is love; and he that dwelleth in love dwelleth
in God, and God in him." 2 This, which was destined
to be one of the fundamental ideas of Christian mysticism;
which fought and conquered the Neoplatonic concept of
God as the supreme object of knowledge, and contempla-
1 John xiv. 20, 18, 23, 26 (R.V.). 2 1 John iv. 16.

252 THE MYSTIC WAY
tion as a "gnostic" act ; was John's most characteristic
contribution to the interpretation of the Christian life.
His was that piercing vision which discovered that the
Spirit of Love is one with the Spirit of Truth, and that
only those who love will ever understand. It was this
which definitely established the essentially mystic char
acter of Christian faith.
Mysticism, both Christian and other, has often been
called the science of divine love. Mystics of every period
have held its essence to consist in the " spiritual marriage,"
the rapturous reunion of the soul with its Origin : and
have laid down the fundamental law that " by love He
may be gotten and holden, but by thought never." 1
" I desired oftentimes," says Julian of Norwich, medi
tating on her vision of Reality, " to wit what was our
Lord's meaning. And fifteen years after, and more, I was
answered in ghostly understanding, saying thus : Wouldst
thou wit thy Lord's meaning in this thing? Learn it
well : Love was His meaning. Who showed it thee ?
Love. What showed He thee? Love. Wherefore
showed it He? For Love. Hold thee therein and thou
shalt learn and know more in the same. But thou shalt
never know nor learn therein other thing without end." 2
This side of the mystic experience — this reading of the
riddle of life — is found in its highest development in the
writings of the Fourth Evangelist. He is indeed " the
eagle that flies high, so right high and yet more high than
does any other bird, because he is feathered with fine love,
and beholds above other the beauty of the Sun, and the
beams and the brightness of the Sun." 3 In the great
discourse of the fifteenth chapter he gives artistic expres
sion to this, his deepest intuition of truth. It is the
Charter of the New Race ; the classical description of
Christian mysticism. Here the two great aspects of man's
1 The Cloud of Unknowing, cap. 6.
2 Revelations of Divine Love, cap. 86.
3 The Mirror of Simple Souls.

THE JOHANNINE MYSTIC 253
relation to Reality — fruition and creation — are fused in
a living whole. Human personality is shown as a growing
thing because it is part of a growing system ; a branch
of the Living Vine. The Logos-life is flowing through
it, and is the source of that power by which it buds and
blossoms, becomes itself the parent of new life.
The characteristic notes of a sane and complete spiritu
ality — joyous self-mergence in the life of the Whole,
and the creative fertility of a truly living thing —
are placed in the foreground as the signs whereby may
be recognised that " new man " in whom the en tincturing
Spirit of Life dwells and works, as sap within the branches
of the living, growing Vine. John's dream of the Vine
is the exact equivalent of Paul's dream of the Mystic
Body of Christ. Both are inspired by the same three-fold
experience : of a power by which they are possessed, a
growing life pouring itself out through them, a greater
life whose interests they must serve. Moreover fruits,
results — in a word " fertility " — are for both the earnests
of the fact that this mysterious union between God and
the soul has indeed taken place : of the mystic's participa
tion in the life of Eternity. The " deified " man,
" partaker of the divine nature," must exhibit something
of the divine fecundity of God. He must "flow out,"
as Ruysbroeck said, in works of charity towards man.
Creative power, the bringing forth of new life, of " fresh
children of the infinite," say these primitive Christian
mystics, is the one reliable sign of " Christ in you " — of
the achievement of the full stature of Divine Humanity.
Not something self-contained and complete, but some
thing which entinctured, changed, enhanced, the environ
ment in which it found itself — light, salt, leaven, a path,
not a blind alley for the Spirit of Life — was the ideal of
Jesus for His little flock : and John, like Paul, has realised
this as central for the "gospel" of new life. "Every
branch in Me that beareth not fruit He taketh away
as the branch cannot bear fruit of itself, except it abide

254 THE MYSTIC WAY
in the vine, no more can ye, except ye abide in Me. I am
the vine, ye are the branches. He that abideth in Me
and I in him, the same bringeth forth much fruit : for
without Me ye can do nothing. . . . Herein is My Father
glorified, that ye bear much fruit ; so shall ye be My
disciples. . . . These things have I spoken unto you, that
My joy might remain in you, and that your joy might
be full." x
Christian mysticism is the history of this law in action :
its initiates have demonstrated again and again in their
lives and works the strange creative power, the amazing
control over circumstance, of that spirit of more abundant
life which transfuses their whole being, infects those who
come within the sphere of their influence, and, in the
higher stages of the Mystic Way, directs their actions.
They are definitely conscious of some " power not
themselves" — in the words of modern psychology, a
" secondary personality of a superior and powerful type"
— which energises them anew, and drives them on to the
mighty careers of a Paul, a Francis, a Joan of Arc, an
Ignatius, a Teresa ; helps and inspires the impassioned
contemplations of a Julian or a St. John of the Cross.2
Right down the course of history, we can trace the
emergence of this spiritual life, which " is not a mani
festation of mere man, but of an independent reality, and
. . . through a communication of this reality, gains a new
and cosmic nature for man." 3
This spirit, the " sap " of the Mystic Vine and the
indwelling Logos-life, is presented by John under another
image as the "Paraclete": a word which means, not
"comforter" but "auxiliary," and was one of Philo's
1 John xv. 2, 4, 5, 8, n.
2 St. Paul is of course, as we have seen, one of the best examples of
this " compulsion of the spirit " (cf. supra, Cap. III. § I). See also the
Testament 'of St. Ignatius ; St. Teresa's Life and Book of the Foundations ;
Fox's Journal ; and, for an example of the same type of experience in a
mystical soul of our time, General Gordon's Letters to his Sister.
3 Eucken, The Truth of Religion, p. 544.

THE JOHANNINE MYSTIC 255
names for the Logos. The impact of its " more abundant
life " upon the human consciousness was a fact of experi
ence for the primitive Christian — " Ye know Him, for
He dwelleth in you," says John to those who had received
the "fulness" of the new life.1 In the "Paraclete,"
which is but another aspect of the Logos-life, he finds
the connecting link between the history of Jesus of
Nazareth and the experience of those twice-born spirits
who " walk even as He walked," 2 grow as He grew
towards the perfect fruition of God ; and share His
power of evoking a new and more vivid life in other
men. The continued experience of this divine energy
welling up within them is to be for them, as it was for
Paul, the guarantee of their participation in "Eternal
life":3 and the tests of their possession of it are to be
the Pauline tests of character and of work. Paul and
John, so different in temperament, are identical in their
conclusions ; identical in the " Kingdom " which they
describe. Love and humility, which together include
every aspect of the response of the awakened self to God
and to the world of other men, are here presented as the
sum of virtue. It is of these twin qualities that the
author of The Cloud of Unknowing remarks that he who
hath them hath all : for they represent knowledge of self
and knowledge of God, the perfect adjustment of the
individual to the universal life.
In his history of the Passion of Jesus, John shows to
us the deepest humility, the highest, purest love in
action : declares them as the final attributes of the divine
nature here revealed to men. The Logos-Christ,
humbling Himself and giving Himself out of love for
the world, is to be the pattern, the norm of the New
Race. That John here describes no historical and vicarious
act of salvation, but something which is intimately con-
1 John xiv. 17. 2 I John ii. 6.
3 " The Spirit itself beareth witness with our spirit that we are the
children of God." — Rom. viii. 16.

256 THE MYSTIC WAY
nected with the life and growth of man, and which
involves a demand made on every lover of Reality, is
proved by the stern declaration in the fifteenth chapter,
of the conditions of utter disinterestedness and self-
donation on which alone man may be accepted as the
"friend" of the divine Spirit of Life. "This is my
commandment, that ye love one another, as I have loved
you. Greater love hath no man than this, that a man
lay down his life for his friends : ye are my friends if
ye do whatsoever I command you." 1 Here we have
again that call to surrender, to self-naughting, which lies
at the heart of Christian mysticism, and which finds its
perfect symbol in the Christian cross.
John's epic of "salvation" completes itself naturally
by a description of the Resurrection — the supreme
mystery of Christianity, the final guarantee of Eternal Life
given to the world. In these lovely scenes, the vivid
definition and high poetry which mark all the narrative
passages of his book reach their fullest development.
John himself, in the person of the " Beloved Disciple,"
seems to act, to suffer, and to hope, within the frame
of the events he is describing : as so many mystics after
him have declared that they have stood in dramatic vision
beneath the Cross, and shared the agony of Mary, or seen
at first hand the beauty and the wonder of the " strong
and immortal " Christ. Yet these sections too are
animated by the writer's passionate vision of unity, of
Jesus as the pathfinder, cutting a thoroughfare for the
race. " I ascend to My Father and your Father, and to
My God and your God." " As My Father hath sent Me,
even so send I you." 2 John, like his Master, has his
eye upon Man; "these things are written . . . that ye
might have life, through His name." 3
1 John xv. 12-14. 2 John xx. 17, 21, 31.
3 ;'. e. through His qualities ; the " Name," for Hebrew thought,
being the ultimate expression of being and personality. Hence the
unknowable character of the " Name " of God, and the importance

THE JOHANNINE MYSTIC 257
The Fourth Gospel is, then, the poetic description by
a great mystic, who was also a great artist, of that
new life, that new outbirth of Reality, which Jesus of
Nazareth made available for the race. From the rhythmic
and oracular Prologue, to the heavenly vision of the risen
and eternal Christ — companion of the daily life of man —
with which it ends, it bears the mark of the exalted state
of consciousness in which it was composed. For that
consciousness Christianity was a vital fact, not a belief :
it was the joyous, free participation in the Eternal Order,
the steady growing up of man, energised by the more
abundant life of the Spirit, into that condition whereby
he became " not a servant, but a son." More, it is the
beginning of a " viaticum of ascent " in which adolescent
spirit grows to a supernal maturity foreseen but not yet
attained. John's Parousia is the achievement of that
completed life. " Behold," he says in his epistle, " what
manner of love the Father hath bestowed on us, that we
should be called children of God : and such we are. For
this cause the world knoweth us not, because it knew
Him not. Beloved, now are we children of God, and
it is not yet made manifest what we shall be. We know
that if it shall be manifested, we shall be like Him . . .
and every one that hath this hope purifieth himself, even
as He is pure." 1
attached in folklore to the discovery of " true " names. Cf. E. Clodd,
Tom-tit-tot : Savage Phihsophy in Folk-tale.
1 i John iii. 1-3 (R.V.).

CHAPTER V
THE MYSTIC LIFE IN THE EARLY
CHURCH
" Agnosce, 0 Christiane, dignitatem tuam : et divinae consors factus
nature, noli in veterem vilitatem degeneri conversatione redire. Memento
cujus capitis, et cujus corporis sis membrum. Reminiscere, quia erutus
de potestate tenebrarum, translatus es in Dei lumen et regnum." — (St.
Leo, De nativitate Domini.)
" Christianity for the first time reveals a complete knowledge of divine
being; a deification of man." — (Rudolph Eucken.)

s 2

THE AGE OF ENTHUSIASM
The tendency of life, to " spread sheaf -like " from each
new point of vantage gained ; to fritter its first great
dower of momentum amongst innumerable variations of
the original type, to turn upon itself, break down and fall
back from the first, spontaneous impulse to easy and
quickly-crystallising habits, is nowhere better seen than
in the primitive history of the Christian Church. So quick
was this development that Harnack is able to enumerate
eight independent factors of the primitive religion as
preached in the second century, each one of which was
responsible for a certain number of conversions, and was
accepted by a certain group as the " essence " of Chris
tianity.1 Though several of these factors — the " gospel
of salvation," the idea of a New People, or " Third Race,"
and the cult of the Christian mysteries — have their origin
in the mystical consciousness, only one, the gift of the
" Spirit and Power," really represents that consciousness ;
and this was already by no means the most prominent
aspect of the Christian " Way."
The origin of that Way — the outbreak of life in a new
direction, its saltatory ascent to freedom — was rooted in the
unique personality of Jesus, the balance and wholeness of
His spirit, His perfect fruition of Reality. We have
seen that this exalted life was inherited to a less extent,
yet still under forms of great richness and power, by Paul
and John; that it was known, according to their measure,
by many of the first generation of converts, who, orientat-
1 The Mission and Expansion of Christianity, Vol. I. p. 84.
261

262 THE MYSTIC WAY
ing themselves anew to the Transcendent Order, " chang
ing their minds," became conscious of that strange
enhancement of vitality, that alteration in the rhythm and
meaning of life, that inflowing power and peace which
they called " the gift of the Spirit." 1 Soon, however, this
very gift became itself amenable to the inexorable law of
movement, variation, and change : for it was a living thing.
Under the pressure of environment, and under the spur
of altered conditions which brought fresh opportunities,
limitations, and necessities in their wake, it tended to the
production of new species, clothed itself in many different
forms. Primitive characters became atrophied and dis
appeared. New features were called into existence. The
wholeness of the original type split up, and was recaptured
only in isolated individuals, whose deep reality, and virile
power of transcending circumstances, allowed them to
repeat the curve of the life of Christ.
So far as the totality of the Christian body is concerned,
the mystical impulse which was inherent in its origin
appeared in the four centuries generally called primitive
under four chief forms.
First, in the claim to the possession of " more abundant
life," which showed itself both in prophetic and ecstatic
phenomena, and in the spontaneous exhibition of power
and newness : the poetic inspiration of prophets, the
God-intoxicated courage of martyrs. This was a direct
development and continuance of the " charismatic " or
enthusiastic period.
Secondly, as that fresh period of youthfulness passed
away, in the selection from the Christian body of an inner
circle capable of living the " Higher " or mystical life;
and in the art of contemplation, as taught by the Fathers
of the third and fourth centuries and practised by these
1 The temper of Paul's later epistles and the first letter, of John shows
that these mystics did not feel themselves to be the solitary possessors
of the secret of new life, but wrote in full confidence that some at least
of tho6e whom they addressed would be able to understand.

MYSTIC LIFE IN EARLY CHURCH 263
spiritual Christians. This phase made of mysticism pre
eminently the quest of the Vision of God : an unbalanced
development of one side of the life of Jesus, its outward
swing towards fruition of the Absolute.
Thirdly, in the birth of monasticism, the complementary
quest of personal sanctity asserted itself : the love-impelled
struggle to rebuild character in conformity with the Divine
World. This, a new and genuine effort of spirit to cut
a thoroughfare to its home, descends from the ethical
and psychological side of the Christian gospel, with its
emphasis on the need of regeneration.
Fourthly, the mystic tendency expressed itself in the
drama of the Sacraments, which tended as they developed
to recapitulate the interior facts of the Mystic Way, and
to give the secret laws of spirit a symbolic and artistic
form. These four streams of development — the inspirational,
the contemplative, the ascetic, the sacramental — though
they arose in the order in which I have given them, are
but the various manifestations of one tendency : the
mystical tendency to transcendence inherent in humanity.!
They originate, one and all, in the spiritual consciousness;
in Pauline language, are the " fruits " of one Spirit — the
urgent, unresting Spirit of Life. Often they interpene
trated each other, as happened especially with the ascetic
and contemplative ideals. Often they reacted upon each
other. Sometimes one seems to disappear, as happened
frequently with the prophetic and inspirational type; but
it always breaks out again when circumstances open a door.
In the great and perfect mystic — St. Paul, St. Francis,
St. Teresa, Boehme, Fox — all four strands are plaited to
gether; the eager, romantic, spontaneous impulse, the dis
ciplined power of attending to Reality, the passion for
holiness, the sacramental vision of the world. Each con
tributes its part to the " fulness of the stature of Christ."
These four strands then — these four paths cut by the
new tendency of life — I propose to consider in order, as

264 THE MYSTIC WAY
they appeared during the first four Christian centuries.
In each of these centuries, we see that though one may
be dominant, yet all are present. Prophecy, contempla
tion, asceticism, sacfamentalism, are permanent characters
of the Christian type. First of them in time comes that
great, uplifting sense of novelty which expressed itself
under the forms of charismatic gifts and prophetic enthusi
asm, and which inspired the idea of Christians as a " new "
or " third " race.
One of the strongest marks of the primitive Church is
the steady conviction, founded on experience, that some
unknown powerful life transcending the known natural
order energised humanity; especially that section of
humanity — that "New Race," as it was not afraid to call
itself — which had accepted the Christian " revelation "
and set in hand the Christian process of growth. This
conviction, already prominent in the writer of Acts, at last
crystallised in the " belief in the Holy Ghost, the Lord
and Giver of Life," which found a place in the Nicene
Creed : but this formula is merely a memorial raised over
the sepulchre of vital experiences — experiences in which
that which we should now call the elan vital in its highest
form of expression was felt and known, energising the
" little flock," breaking out sheaf-like into the " many
fruits " of the " one Spirit," and producing fresh effects
within the temporal world.
This " Spirit," this new, abundant, enthusiastic life, took
in experience a two-fold form. As turned towards Trans
cendent Reality, in its purely religious aspect, it expressed
itself in a deep, permanent, inward conviction of mystical
union with God, a " sonship," which included the
brotherly relation of charity with all other twice-born men.
These, the "New Race," were the members of a divine
family, already living Eternal Life : and their elder brother
was the exalted Christ. As a secondary condition of con
sciousness, possession of the " Spirit " showed itself in
new strange powers, those alterations and enhancements

MYSTIC LIFE IN EARLY CHURCH 265
of personality and often bizarre psychic phenomena which
mark all great epochs of spiritual vitality. These pheno
mena represent, as it were, the lowest common measure
of mystical consciousness existing in the primitive com
munities : the extent to which the contagious quality of
that fresh life, enjoyed and freely imparted by the Chris
tian leaders, was felt by the crowd, dragged up in the
wake of these stronger spirits to fresh levels of experience,
and made to move in " worlds not realised."
In the fourteenth century, during the mystical revival
of the Friends of God,1 in the fifteenth amongst the
Anabaptists,2 and in the seventeenth, when the Quaker
movement was in its first enthusiastic stage,3 such collec
tive experiences of mystic phenomena, and such general,
sometimes disorderly exhibitions of psychic " gifts," under
the influence of leaders of great spiritual genius, were
common; and help us to understand the conditions which
brought about the " charismatic " period in the Early
Church. A social life of close sympathy and enthusiasm
then welded the small communities together; a common
passion and belief, a common concentration upon spiritual
interests, created an atmosphere peculiarly favourable to
the development of the transcendental sense. Each little
Christian church, in so far as it remained true to its
mission, was a forcing-house for the latent mystic faculty
in man. The principles which govern the psychology of
crowds apply as well to religious as to secular assemblies : 4
but here it is the buried craving for supersensual satis
faction, the instinct for Eternity, the stifled sense of a
duty towards an Appellant Love, rather than the primitive
and savage aspects of human personality, which emerge in
response to the changed rhythm of the surrounding life
and impose themselves upon the general consciousness.
1 Rufus Jones, Studies in Mystical Religion, p. 257.
2 J. O. fiannay, The Spirit and Origin of Christian Monasticism, p. 14.
3 Many examples in Fox's Journal.
4 Cf. Le Bon, Psychologic des Foules.

266 THE MYSTIC WAY
A corporate condition of receptivity, of eager and con
vinced attentiveness to Reality, may thus be produced,
which stings to a temporary alertness the spiritual " spark"
that is present in every soul. Thus in the early Christian
gatherings profound alterations of tension were felt, result
ing in abnormal and sometimes undisciplined outbursts
of psychic energy. Men were suddenly caught up to new
levels of life, filled with celestial enthusiasm, and dis
cerned powers in themselves which they did not know that
they possessed. Thoroughfares — though seldom perfect
thoroughfares — were opened for that strange inspiring
power which Paul and John learned by long discipline to
exhibit in orderly splendour; but which often broke out
in crude psychic automatisms in those whose " conver
sion " had not passed on from the enthusiastic to the pur
gative and educative stage, and who remained — as Paul
indeed names them — " children in mind."1 Paul's letters
and the book of Acts show how violently and frequently
such collective "manifestations of the Spirit" were felt
in the primitive congregations of the first century : up-
rushes of supernal enthusiasm, abrupt dilatations of con
sciousness resulting sometimes in prophetic utterance,
sometimes in ecstatic but unintelligible speech, sometimes
experienced as a sudden, exultant consciousness of the
Presence of God, when " the Spirit fell on them." 2
That they were a " new people," a Third Race, a special
variation of the human species destined to " inherit eternal
life " and possessing as none others did the seed of im
mortality — this notion, interwoven with crudely realistic
expectations of a Second Coming, when there should be
"a resurrection of the dead but not of all," 3 was central
1 i Cor. xiv. 20.
2 i Cor. xiv. ; Acts viii. 15-20, x. 44, xi. 15, xiii. 2 and 52, xix. 6.
3 The Didachc, or Teaching of the Apostles, § 16 (good translation
in Lightfoot's Apostolic Fathers, pp. 216-253). The date and provenance
of this treatise are still a matter of controversy ; but it undoubtedly re
presents a tone of mind common in the primitive period.

MYSTIC LIFE IN EARLY CHURCH 267
for the Christian consciousness. This sense of special life
at work in them and a special destiny at hand — of a true
difference in kind between the "new creature" and the
normal man — shown in the steady persistence of visions,
ecstacies and apocalyptic writings, also inspires the peculiar
reverence felt for the prophet, the mystical teacher, the
God-intoxicated man, as being of special value to the com
munity. These prophets seem to have gone to and fro
amongst the earlier churches like knights-errant, wrapped
round with their romantic visions of a wider universe, a
more exalted life. Veritable " minnesingers of the Holy
Ghost," they kept alive the wild, free poetic quality of
the Christian revelation; were a perpetual check on life's
tendency to lag behind. They were received everywhere
with respect; a respect which soon created the need of
some standard whereby the false prophet might be separ
ated from the true. We see the beginning of this
development even in the Johannine period.1 In that
enigmatic book the Teaching of the Apostles, the false
prophet — the imitation mystic — has become a recognised
danger; though the true prophet, who is evidently still
looked upon as a permanent and not uncommon feature
of Christian life, has lost none of his prestige. His acts
and utterances are sacred; he is not amenable to ordinary
rules. " Any prophet speaking in the Spirit ye shall not
try, neither discern; for every sin shall be forgiven, but
this sin shall not be forgiven." One rule only, and that
the hardest, may be enforced against him : his life must
tally with the vision he proclaims. " Every prophet teach
ing the truth, if he doeth not what he teacheth, is a false
prophet." 2
The "prophet" was the man in whom the "Spirit,"
the new dower of vitality, the higher consciousness, which
animated in theory the whole Church, broke out with special
power. But the essentially mystical hope of a new life, which
1 I John iv. I. 2 The Teaching of the Apostles, § ii.

268 THE MYSTIC WAY
the Epistle of Barnabas calls " the beginning and end of
our faith," r was the hope held out to every initiate of
the primitive time. This profound conviction of novelty it
is which inspires the first mission preaching. It runs like
a thread of fire through the Christian Apocalypse. " Him
that overcometh ... I will write upon him my new
name," " they sung a. new song," " I saw a new heaven
and a new earth," and so to the last awful declaration,
" He that sat upon the throne said, Behold ! I make all
things new."2 The Pauline conviction " to every one of
us is given grace"3 — a dower of transcendent vitality —
was the official belief, if not the universal experience. It
has left its mark upon "the ceremonies and sacraments of
the Church; it crops up constantly in the writings of the
early Apologists. It made of the real Christian some one
set apart, not by his creed — one amongst the myriad beliefs
of the later Empire — but by the tendency of his life, the
depth, richness, and infinite possibilities of the universe in
which he lived. " Christians," says Swete, " were readily
distinguished by it, not only from their heathen neigh
bours, but from the Jews, with whom they had been at
first confused. They were seen to form a third class or
type (tertius genus) living amongst Pagans and Jews, but
incapable of mingling with either, or losing their iden
tity."4 This strong collective consciousness of power and new
ness, the persistent exhibition of "charismatic " gifts, the
exultant courage of the martyrs, the sense of separation
from the world, continued to a certain extent — though with
ever-decreasing radiance — through the first three centuries
of the Christian era. At first these characters were so
common as to be taken for granted : the normal marks of
the " new " or " peculiar " people,5 the " God-loving and
1 The Epistle of Barnabas, cap. i (Migne, Pat. Grac. T. I). Translation
in Lightfoot's Apostolic Fathers, pp. 239-288. 1
2 Rev. iii. 12, v. 9, xxi. 1 and 5. 3 Eph. iv. 7.
4 The Holy Spirit in the Ancient Church, p. 401. 5 1 Clement, lviii,

MYSTIC LIFE IN EARLY CHURCH 269
God-fearing Race." 1 Thus Irenseus says, writing in the
second century, " We hear many brethren in the Church
who possess prophetic gifts, and through the Spirit speak
all kinds of languages, and bring to light for the general
benefit the hidden things of men, and declare the mysteries
of God." 2 With the passing of time, however, these
"gifts" died out amongst the laity; though they long
survived in the professionally religious class, to which the
more ardent and spiritual natures — possessed of an instinct
for reality, and capable of discipline and growth — inevit
ably tended to belong.
The primitive idea of Christianity as a supra-normal
life, the achievement of a complete humanity " in Christ,"
an appropriation of the " Spirit " and of " power," the
acquirement of perfect freedom, was never wholly lost.
It appeared in all its old strength in sporadic outbursts of
enthusiasm, such as that which is known as the " Mon-
tanist " movement of the second century. This Montanist
movement, which seems to have originated in the strong
but undisciplined mystical power of Montanus and his
prophetess daughters, and attracted many of his most
spiritually minded contemporaries, was really an attempt
to check the rapid toning-down and secularisation of
Christianity, the rapid disappearance of mystical ideals,
and give practical expression to the Johannine doctrine of
the "Paraclete," the actual, divine life dwelling in and
energising the Christian Church. It was founded on a
clear personal recognition of an inspiring spirit — a trans
cendent life-force — working like leaven in human per
sonality; changing it, leading it on and up, and some
times breaking through into the field of consciousness in
ecstatic intuitions of spiritual things. It restored to their
primitive position the old romantic fervour, the Pauline
sense of being " God-possessed." For Montanus, as for
the poet of the Odes of Solomon, the mind of the Christian
prophet is a lyre, and the Spirit is the plectrum which plays
1 Martyrdom of Polycarp, III. 2 Contra Hesr., V. 6.

270 THE MYSTIC WAY
thereon.1 The aim of the Montanists was the establish
ment of a " spiritual church of spiritual men " : and they
did, as a fact, revive for a time in their communities the
chief charismatic phenomena of the Pauline churches.
Ecstatics of various grades — prophets, visionaries, and
clairvoyants — were common in the Montanist church.2
Tertullian, its greatest convert, often refers to them : and
composed a long treatise, now lost, upon ecstacy.
Nor did the manifestation of abnormal power, the
instinct for a great spiritual destiny, die with the fall of
the Montanists. It represented one of the fundamental
principles of the Christian family; though as that family
enlarged its boundaries and psychological conversion was
more and more often replaced by mere formal belief, it
tended inevitably to become an unrealised dream for the
average Christian, who had changed his religion indeed
but not his mind. Tormented by the vision of a " more
abundant life " needed but not attained, the promise of
renewal was soon identified by such Christians, not with
any present possession of vitality and joy, any first-hand
adjustment to a Perfection awaiting them in the Here-
and-Now, but with the old eschatological hope of a coming
"millenium and resurrection of the flesh"- — the mystery
of the Kingdom and of New Creatures reduced to crudest
and most concrete terms. It was easy to find authority
for such doctrines in the Synoptic gospels, which presented
the apocalyptic vision of Jesus on its most definitely
eschatological side, and in the swarm of Jewish and
Christian prophetic writings, many of which possessed
almost canonical authority. We have in the New Testa
ment canon a superb example of such literature at its best :
its passion, vividness, and rugged splendour, its impres
sive power. So popular were these ideas, says Harnack,
1 Epiphanius, Panarion (Migne, Pat. Grcec, T. XLI).
2 Cf. Swete, op. cit., pp. 77-83 ; Hannay, The Spirit and Origin of
Christian Monasticism, pp. 60-70; and Rufus Jones, Studies in Mystical
Religion, pp. 39-49. For another view Harnack, History of Dogma, Vol.
II. pp. 95-100.

MYSTIC LIFE IN EARLY CHURCH 271
that " they soon appeared to the pagans to be the distin
guishing features of this silly religion ! " 1
Yet behind this popular travesty of the secret of tran
scendence, this vulgar and materialistic eschatology, the
deep human instinct for a consummation of all things in
God, some final attainment of Absolute Life, which is the
motive power of all apocalyptic speculation, persisted.
The " little secret love " went on, and with it, the secret,
powerful growth ; the deeply-hidden leaven did not fail.
In the steady stiffening of the Christian body, the growth
of theology and ceremonial, the " organisation of the
Church," the branching coral soon begins to seem more
important than the scrap of Eternal Life which it hides :
but that life is there, and those who know where to look
may trace its operations, its passionate attention to Reality,
its steady onward push towards expression. Here and
there a phrase in the writings of the Fathers, a signifi
cant detail in some rite, hints at the presence below the
threshold of the vital spirit of growth.
Though the Church as it developed showed ever more
strongly the tendency of all organised groups to fall back
from the spontaneous to the mechanical, the instinct for
novelty, for regeneration and growth, the sense of move
ment towards a more complete life — a higher level of
being — never ceased. In the few, it continued to produce
the original " charismatic " effects, though this became
more and more the rarely-observed mark of a peculiar
sanctity. " There are still preserved amongst Christians,"
says Origen, writing in the third century, " traces of that
holy Spirit which appeared in the form of a dove. They
expel evil spirits and foresee certain events, according to
the will of the Logos."2 A century later, however, when
Christianity had become the State religion and a comfort
able security had taken the place of the sufferings and
enthusiasm of the past, Theodore of Antioch3 observes
1 Harnack, op. cit., Vol. I. p. 92. 2 Contra Celsum, I. 46.
3 a.d. 350-428.

272 THE MYSTIC WAY
that these special gifts " have ceased long ago to find a
place amongst us. If you insist that they have not ceased,
because there are persons who can do wonders by the power
of prayer (though this does not often happen) I reply, that
in this sense wonders will never cease, for the saints can
never wholly fail us."1
Thanks to this unfailing family of saints, the Interior
Church of mystic souls, who acted within the Christian
body as the intuitive faculty acts within the individual
man, the central features of the gospel of New Life were
given ceremonial expression in the organised cult; and
remain to us as memorials of the life which was destined
to be the " light of men." A more detailed consideration
of the Christian liturgy2 will make it clear that the ritual
and sacramental life of the Church, as we now possess
it, is a drama of the deification of the soul: of the
" making of Christs," to use the strong blunt language of
Methodius. The twin mystic facts of re-birth and of
union — -the emergence of the separated spirit into the
transcendental world, and a growth conditioned by its feed
ing on the substance of Reality — are the focal points of
the developed cult : and the beginnings of this develop
ment — most clearly seen, perhaps, in regard to baptism —
are discernible in the primitive times.
Already in the Fourth Gospel we see the germ of an
identification of the biological fact of " new birth " with
baptism, the sacramental rite of initiation : the coupling
together of "water" and "spirit."3 In all probability
this idea reflects back to the baptismal experience of Jesus
Himself, which was recognised in the earliest times as a
vital condition of His career. Certainly it indicates the
direction in which the " Mind of the Church " was to
move. For the earliest converts, living in a world familiar
with the idea of initiatory rites, and particularly of cere
monial washing or purification as a preliminary to being
1 Com. on i Thess. v. ip, and 2 Thess. ii. 6. 2 Vide infra, Cap. VI.
3 John iii. 5.

MYSTIC LIFE IN EARLY CHURCH 273
" saved," 1 it must often have happened that the deeply
significant drama which admitted them to membership of
the "new race " did coincide with a certain enhancement
of consciousness, a flooding of the personality with a con
viction of new life and light. There is every probability
that the psychological phenomena of conversion were often
witnessed. It is at any rate certain that in the primitive
time the baptised Christian was looked upon, not as a
person who had changed his beliefs, but as a person who
was definitely re-born : thrust into another universe. The
Johannine figure of " new birth," the Pauline language
about " new creation " was accepted in its literal sense,
because it was still a description of experience for many
of the neophytes. The so-called " Odes 'r of Solomon,
probably our oldest collection of Christian hymns, bears
abundant witness to this point of view.2 Many of these
odes seem to have been composed for use at baptismal
ceremonies; and the sense of regeneration, of an actual
change and newness, is their constant theme.
" The Spirit brought me forth before the face of the Lord.
And although a son of man, I was named the Illuminate, the son of
God.8
For according to the Greatness of the Most High, so He made me, and
like His own newness, He renewed me. And He anointed me
for His own perfection, and I became one of His neighbours.*
Again :
" I received the face and the fashion of a new person, and I walked in
it and was saved. . . .
1 Cf. Clement of Alexandria, Strom., V. n. "It is not without
reason that in the mysteries which obtain amongst the Greeks, purifi
cations hold the first place ; as also the laver amongst the Barbarians."
2 The Odes and Psalms of Sohmon, edited by J. Rendel Harris. It
seems to me clear that many of these odes, which Mr. Harris supposes
to be Messianic declarations put into the mouth of Christ, are really
the birth-songs of the Christian neophyte.
3 The " illuminate " was one of the commonest of all names for the
neophyte. Cf. Justin Martyr, Apohgy, I. 61 ; Fortescue, The Mass,
p. 29. As to the " son of God," St. Paul and the Johannine mystic
are sufficient evidence of its propriety as a description of the Christian
soul. * Op. cit., Ode xxxvi.
T

274 THE MYSTIC WAY
And all that have seen me were amazed, and I was regarded by them
as a new person. . . .
Nothing appeared closed to me, because I was the door of everything." x
The most ancient baptismal frescoes of the catacombs
express this same idea of a veritable renovation, or new
birth. The giving of new power to the paralytic in the
pool of Bethesda, and of light to the man blind from
birth, are here the common symbols of baptism. In the
rare pictures which represent the actual administration of
the sacrament, the catechumen appears as a little child :
whilst in the inscriptions the newly baptised are called
" infants " and re-born — renati, neophyti, pueri, puellx."2
They were called " infants," says St. Augustine, who must
often have seen the catacomb frescoes, " because they were
regenerate, had entered on a new life, and were re-born into
Eternal Life " : and this language persisted till his own
day. " That aged man," he says, describing the conver
sion and baptism of Victorinus, " did not blush to become
the child of Thy Christ— the babe of Thy font." 3
The early liturgies tell the same tale. In the Gothic
rite, the priest prays that the baptised be " regenerate, to
grow and be strengthened evermore in the inner man."
In the Mozarabic, that they may be " restored to a new
infancy."4 The mass for the newly baptised in the
Gelasian sacramentary invokes the Deity as " Thou who
dost receive into the heavenly kingdom only those
re-born."5 Further, in this respect the belief of the cata
combs remains the belief of the living Church. The
sublime invocation for the blessing of the waters of the
font in the Roman Missal gathers up into one great prayer
the whole cycle of mystical ideas connected with new birth.
1 Op. cit., Ode xvii.
2 Cf. Wilpert, Le Pitture delle Catacombe Romane, 1910, Vol. II.
pp. 235-240, where a full description of all known examples will be found.
3 Augustine, Serm. 266, and Conf., Bk. VIII. cap. 2.
4 Smith and Cheetham, Dictionary of Christian Antiquities, articles
" Baptism " and " Neophyte."
5 Wilpert, op. cit., p. 236.

MYSTIC LIFE IN EARLY CHURCH 275
" May the Holy Spirit, by the secret intermingling of
His divine power, make fruitful this water, prepared for
the regeneration of men; that, holiness having been con
ceived from the immaculate womb of the Divine Fountain,
a celestial offspring may come forth, born again, trans
formed into a new creature. And may all those distin
guished either by sex in the body, or by age in time, be
brought forth into one infancy by Grace, their mother." x
Moreover, throughout the primitive time — as if to
emphasise the reality of this fresh start, this spiritual
infancy— after his baptism milk and honey were given to
the neophyte, as they were in the antique world to new
born infants : honey to quicken and milk to feed.2
"What, then," says the second-century writer of the
Epistle of Barnabas, " mean the milk and honey? This :
that as the infant is kept alive first by honey, and then
by milk, so also we, being quickened and kept alive by
the faith of the promise, and by the Word, shall live ruling
over the earth."3
As experience stiffened into creed, and the little con
centrated Church of the Saints became the great diluted
Church of the State, there was an inevitable transference
of emphasis from interior fact to dramatic expression.
Magic, which everywhere dogs the footsteps of religion
1 Missale Romanum — Benedictio fontis. The idea of Grace, or of its
personification the Holy Spirit, as the " Mother " of the new creature
is oi great antiquity, and is found amongst other places in the writings
of St. Macarius the Great of Egypt.
2 Cf. Cabrol, Origines liturgiques, p. 66, and Duchesne, Origines du culte
chrltien, 3rd edition, pp. 183, 535. The Leonine Sacramentary gives the
prayer with which the milk and honey were blessed — " Benedic, Domine,
et has tuas creaturas fontis mellis, et lactis, et pota famulos tuos ex hoc
fonte aquse vitse perennis qui est Spiritus veritatis, et enutri eos de hoc
lacte et melle." Cf. Duchesne, op. cit., p. 183. On the image of milk as
a spiritual food of the " babes in Christ," cf. Clement of Alexandria,
Paed., I. 6 ; the Odes of Solomon, Ode xix ; Tertullian, De Corona, cap. 3.
The pail of milk, no doubt with this same significance, appears amongst
the frescoes of the catacombs. Cf. Wilpert, op. cit.
3 Epistle of Barnabas, cap. 6.
T 2

276 THE MYSTIC WAY
as automatism dogs the footsteps of life, seized on the
Christian sacraments, and identified the exterior rite of
baptism with the interior and psychological fact of "re
generation." The springing up of the divine seed in the
soul, the change of consciousness, the emergence of the
tendency to Reality which begins the Mystic Way, was
at last supposed to be conditioned by the external sign :
as the interior feeding upon the Divine Nature was sup
posed to be conditioned by Eucharistic communion. As
the exterior Church grew in numbers and popularity the
collective vision became dim, and the mystical experience
rare : the majority of those swept into the Christian net
were capable at most of a temporary exaltation of con
sciousness, under the influence of those dramatic cere
monies which are like poignant and suggestive pictures
of the private adventures of the soul. These ceremonies
did, and do, snatch up the attentive mind to heightened
rhythms of being. They make it aware, according to its
measure, of the supernal world; as the antique mysteries
conferred on their initiates a temporary exaltation of con
sciousness. Hence they soon imposed themselves upon
the crowd, as a part of the actual body, instead of the out
ward vesture of the " Bride." Yet their value, as fixing
and making objective the meaning of the Christian life —
dramatising it as a birth into, and a growth within a new
and higher order of Reality, a treading of the Mystic Way
— cannot be over-rated. The whole biological secret of
Jesus, the ascent of human personality to complete fruition
of the Eternal Order — the progressive deification of the
soul, by the dual action of an inflowing energy from
without, and organic growth from within — is still implied
in the two sacraments of Baptism and the Eucharist;
though hidden beneath an elaborate magical apparatus of
exorcism, lustration, and invocation, occult gestures and
" Words of Power."
Moreover, these sacraments were often from the first
veritable "means of grace," bridges flung out towards

MYSTIC LIFE IN EARLY CHURCH 277
the Spiritual Order, for selves capable of receiving the
messages of Reality. By their interweaving of the sensual
with the supersensual, they brought the Eternal into time,
translated the Song of Angels into a dialect that man could
understand. They focussed, as great rituals can, the atten
tive will in the new direction ; and conditioned a true
change in the quality of consciousness. Thus St. Cyprian
says of his own baptism : " After the stain of my early
life had been washed away by the birth-wave, and a light
from above poured into my purified and reconciled breast,
and after I had drunk the Spirit from heaven and a second
birth had restored and made me a new man — at once in
a marvellous fashion my doubts began to be set at rest,
doors which had been shut against me were thrown open,
dark places grew light, what had seemed hard before was
now easy of accomplishment, and what I had thought
impossible was now seen to be within my power. So that
I could now recognise that . . . that thing in me which
the Holy Spirit was quickening had begun to be of God." 1
This is a real conversion : not a magical act but a veritable
"change of mind," a quickening of the higher centres,
which begins, as Cyprian himself recognises, a new growth
towards Reality. So too the martyr Methodius, though
in common with the whole church of his day he identifies
initiation into the spiritual life with the sacramental act,
says that those who so participate in the Divine Order are
"made Christs"; and adds that in the experience of each
such re-born soul, the growth of Christ, the essential mystic
movement from incarnation to passion, must repeat itself.2
1 Cyprian, lAd Donat., iv. IGiven by Swete, The Holy Spirit in the
Ancient Church, p. 115.
2 Cf. Swete, op. cit., p. 148.

II
ALEXANDRIA AND THE ART OF CONTEMPLATION
It was no doubt the continued, and genuinely deep
and fertile, experience of Novelty — change, conversion,
growth into a fresh order of reality — in selves of power
and enthusiasm, the occasional attainment of the Unitive
Life in those of an exceptional sanctity, which kept alive
the idea of a new life enjoyed by the " twice born " soul :
a life of which the essence was participation in the Life of
God. We find this idea in most of the earlier Fathers;
and not only in those who have been subjected to that
Neoplatonic influence which is supposed to condition all
Christian mysticism. " Ye are imitators of God," says
Ignatius to his fellow Christians.1 Union and com
munion with Him, says Irenaeus of Lyons, still more
strongly, is the object of the inflowing " Spirit " and the
enhanced consciousness that it brings. Men are to be
" lifted up into the Divine Life " : 2 and Jesus, born of
a woman and ascending to the Father, "recapitulates"
the history of the race, "uniting man to the Spirit, and
causing the Spirit to dwell in man." 3 These statements
are in the direct line of descent from St. Paul and the
Fourth Evangelist, and represent the steady continuance
of the thin bright stream of Christian mysticism.
Especially by the three great Egyptians, Clement of
Alexandria, his pupil Origen, and that almost forgotten
genius, St. Macarius the Great,4 — though only to one of
1 2 Eph., cap. I. 2 Contra hcer., I. 2, and IX. I. 3 Op. cit., V. 20.
4 Clement, c. 150-60 — c. 220. Origen, c. 185-253. St. Macarius, c.
295-386. 278

MYSTIC LIFE IN EARLY CHURCH 279
them, and that the last, can we ascribe with certainty a
pre-eminently mystic consciousness, a true and organic
re-making on the levels of Eternal Life — the primitive
secret of transcendence was preserved, and carried over
the three dangerous centuries in which the temporal and
intellectual bulwarks of the exterior Church were build
ing : the time, stretching from the Apostolic Fathers to
St. Augustine, during which the full flood of Hellenistic
thought was poured into the Christian stream. It is
largely owing to these three writers that, in this epoch
of fluid and abounding theologies, of ceaseless speculation,
of bewilderingly various expressions of life, we yet seem
able to discern the survival of the genuine mystic type ;
the awakened human spirit, the member of the " New
Race," still pressing on towards a veritable participation
in Reality, still trying to understand and to describe its
felt experiences.
Those felt experiences, those first-hand communications
from the Transcendent Order, those searching readjust
ments towards the Universal Life, were soon observed to
be the privilege of the few. Psychological fact refused to
accommodate itself to magical theories of " baptismal
grace" which linked the actuality of new birth with the
symbolic drama of the font. Of those who changed their
faith, only a few were found to have changed their minds.
Hence, that primary cleavage of men into two orders
which we find in the Synoptics, St. Paul and the Fourth
Gospel — those who were susceptible of true organic
regeneration, and those who could but receive at second
hand the message of Eternal Life — reasserted itself
vigorously. This distinction, which is rooted in life and
not in philosophy, had forced itself in turn upon Jesus,
Paul, and the Johannine mystic : each compelled by bitter
experience to distinguish between the " little flock " who
could receive the "Kingdom," respond to the vital
impulse which led them into Truth, and the throng of
"believers" to whom that inner family mediated a

280 THE MYSTIC WAY
certain measure of happiness and spiritual health, a
fugitive experience of Reality. Hence the so-called
" Gnostic " element in the New Testament.1
This element it is, disguised by its Hellenistic dress,
and somewhat adulterated by the new wine of Neo-
platonism, which inspires Clement of Alexandria's division
of Christendom into those Who live the higher life of
spiritual Christianity or " knowledge," and those who
live the lower life of popular or " somatic " Christianity,
conditioned by " obedience and faith." 2 The unfortunate
word "gnostic," chosen by Clement to describe the true
Christian initiate, and the fact that he appeals to the
authority not only of St. Paul, but of Plato, Aristotle,
the Stoics and Philo, in support of his theory that a lower
and a higher form of spiritual life is a part of the necessity
of things, have obscured the fact that his " gnostic " is
really a " mystic " ; the lineal descendant of the " Beloved
Disciple " of the Fourth Evangelist, the portrait of the
New Man seen through another temperament.3 The
" higher life," in fact, which Clement describes, is in
essence the mystic life : the free transfigured existence of
the " children of the bridegroom " as lived and preached
by Jesus and Paul. In him the stream of spirit has found
a fresh channel : changed somewhat in appearance by the
banks between which it flows, but still the same " mount
ing flood" which tends to freedom and reality, to the
establishment of the regnant human personality within the
framework of Time. The double tendency of the mystic
— towards an outgoing search of Absolute Perfection,
and towards an interior moral transformation or sanctifi-
cation, which shall adjust the self to the goodness, truth
and beauty of the Reality that it desires — so strongly
1 On this New Testament " Gnosticism," see H. J. Holtzmann,
Neutestamentliche Theologie, Vol. II. pp. 437 et seq.
2 Bigg, Christian Platonists of Alexandria" pp. 85—97, ^as an admirable
account of the " two lives " in Clement.
3 Cf. Baron von Hugel in the Encyclopedia Britannica, Vol. XV. pp.
452-457.

MYSTIC LIFE IN EARLY CHURCH 281
marked in the ethical and apocalyptic sides of the preach
ing of Jesus1 is discovered again in Clement's " gnostic,"
for whom Faith, Hope and Charity are the steps of the
upward way. Nor is there any real difference between
the " spiritual man " whom Paul describes as " able to
scrutinise all things " 2 because his new life " in " God
has given him a span wider than that of the " psychic
man," and the gnostic who owes his lucid vision of, and
perfect adaptation to, Reality, to the fact that he " is the
pupil of that holy spirit dispensed by God, which is the
mind of Christ." 3
In contradistinction to the heretical "gnostic" sects,
and in strict accordance with the teaching of Paul and
John, the knowledge of this " true gnostic " is the work,
not of intellect but of love; of the whole self's tendency
and desire. Where the eyes of the mind are vanquished,
this outgoing passion, this intuition of the heart, suc
ceeds: Cor ad cor loquitur. "God, who is known to
those who love, is love," says Clement, echoing the
Fourth Gospel ; and proceeds " and we must be allied to
Him by divine love, so that by like1 we may see like.
. . . The transcendentally clear and absolutely pure in
satiable vision, which is the privilege of intensely loving
souls . . . such is the vision attainable by the pure in
heart." 4
For Clement, as for Paul and the Fourth Evangelist,
the state of " divine sonship," a union which depends on
the upgrowth of a realness, a being, latent in man, is the
aim of the spiritual life. To this condition the Logos,
the "Instructor" or "hidden Steersman" of the soul, is
training adolescent humanity.5 It is achieved by different
1 Cf. H. J. Holtzmann, Neutestamentliche Theohgie, Vol. I. pp. 284-
295 ; and von Hiigel, Eternal Life, p. 59.
2 1 Cor. ii. 15. 3 Strom., V. 4. 4 Strom., V. 1 and VII. 3.
5 Paed., I. 7. Compare also the beautiful Clementine hymn, where
the Logos is addressed as " Bridle of untamed colts, Wing of unwander-
ing birds, sure Helm of babes, and Shepherd of royal lambs." Given
in Warren, The Liturgy and Ritual of the Ante-Nicene Church, p.182.

282 THE MYSTIC WAY
selves in different degrees. The " gnostic," he says, is
" made like the Lord up to the measure of his capacity " ;
he "forms and creates himself." It is his destiny to be
come " a divine image, resembling God " : for the Logos,
impressing upon him the seal of "perfect contemplation"
— the permanent consciousness of spiritual realities —
makes him, as far as possible, "like the Essential Life
through which we live the true life." x
Clement introduces into Christian literature the term
"deification" to describe this central fact of the uplifting
of human life into freedom and reality. In him, too, we
find first the " threefold way " of ascent, the threefold
division of men into the " slaves, the servants, and the
sons " of the Transcendent Order.2 This classification,
probably borrowed from the language of the mysteries,
corresponds closely with the purgative, illuminative and
unitive states of consciousness successively experienced
by the growing self; and became, during the patristic and
mediaeval periods, a part of the technical language of
Christian mysticism. The believer, he says in one place
in profoundly mystical language, ascends through the
stages of faith and of hope to that of love ; in which he
is made like to the Well-beloved in striving to become
that which is the object of his love.3
This idea of a growth, an advance, a progressive initia
tion, as an integral part of Christianity, is deeply planted
in Clement's mind. Though his witness to the mystical
life-process is rather that of a looker-on than of one who
has indeed participated in the fulness of the transcen
dental life, yet he leaves us in no doubt that the vision
which inspires his language is the true mystical vision of
an organic growth up into Reality. He sees it, too, in
its well-marked psychological stages of ascent : and find's
in the mystery-dramas which expressed the religious
longings of the Hellenistic world, an apt image of the
Christian mystery of transcendence — an unfortunate fact
1 Strom., VII. 3. 2 Strom., [I. 27. 3 Strom., V. 3.

MYSTIC LIFE IN EARLY CHURCH 283
which has greatly confused the subsequent history of
mysticism. "It is not without reason," he says, " that in the
mysteries that obtain amongst the Greeks, purification
holds the first place; as also does the laver amongst the
Barbarians. After these come the Lesser Mysteries, which
have some foundation of instruction and preparation for
that which is to come after; and then the Great Mysteries,
in which nothing remains to be learned of the universe,
but only to contemplate, to apprehend with the eye of the,
soul, the nature and being of things." x
Here the drama of the Pagan mysteries provides
Clement with a double image : first, of the discipline of
the external Church, moving from penance and baptism
through instruction to participation in the " Great
Mystery " of the Eucharist : secondly, and perhaps
specially, of the interior life of the growing soul, the
gradual purification and enhancement of its consciousness
as it passes along the purgative and illuminative ways to
the heights of unitive contemplation. Such contemplation
is to him the spiritual equivalent of the Eucharist. " The
food of the full-grown ... is mystic contemplation: for
this is the flesh and the blood of the Logos, that is, the
laying hold of the divine power and essence." 2
But it is just here, in his way of conceiving of the last
phase in Spirit's transcendence, that we touch the weak
point in Clement's doctrine. Though for him the true
gnosis is still, and definitely, something into which man
must grow, which demands the vigorous purgation of his
character, its re-making on higher levels, and is the reward
of a "union of hearts"; yet the fact that he holds out to
the neophyte the promise of a more abundant knowledge
rather than a more abundant life, shows that the poison
of Neoplatonism has entered his veins. Here, and in
many other places in his writings, he makes it clear that
1 Strom., V. 2.
2 Strom., V. io. Cf. St. Augustine, Conf., Bk. VII. cap. 10.

284 THE MYSTIC WAY
ecstatic contemplation, the still vision and fruition of
Reality, is for him the supreme summit of the "higher
life," the end and aim of transcendence;1 that he looks
forward at last, not to the lifting up of man in his whole
ness to ever deeper, richer, more various and creative
activities, but to the freeing of some spiritual principle
in him from the limitations of the flesh. This, rather
than the all-round training of the true athlete, is the object
of his ascetic discipline. It is to be attained through the
gradual acquirement of a " holy indifference," or apathy,
a steady progressive rejection of sensual images, a flight
from the world. In all this, Clement is anticipating the
mighty though one-sided genius of Plotinus, and turning
his back on the rich and fertile ideal of Christian
mysticism, at once " world-denying " and " world-renew
ing," with its perpetual movement between contemplation
and action, vision and service ; its dual discovery of God
in Becoming and Being, in rest and in work.
This dissociation of the two compensating elements of
the mystical life, and total concentration on the tran
scendent aspect of Divine Reality, becomes yet more
exaggerated in Clement's greatest disciple; the saintly
scholar Origen. Origen, who was the fellow pupil of
Plotinus in the Neoplatonic school of Ammonius Saccus,2
1 Dr. Bigg (Christian Platonists of Alexandria, p. 98) insists that there
is no trace of " ecstacy " in Clement : adding some confused remarks
about the identity of " ecstacy " with the " prayer of quiet," with which it
has little in common. It is true that Clement's descriptions of the Gnostic's
vision lack the passionate realism of Plotinus ; the whole temper of his
work is that of the mystically-minded man who sees the summits that he
cannot reach. But he leaves us in no doubt that the consummation to
which he looks is that state of impassioned attention to Transcendent
Reality in which the soul forgets all earthly things and " has fulhead of
fruition in the life of peace." Whether this fruition does or does not
entail bodily trance, depends wholly on the psycho-physical organisation
of the contemplative, whose concentration on the Supernal Order may
or may not inhibit his consciousness of, and response to, the sensual
world. 2 Harnack, History of Dogma, Vol. I. p. 348.

MYSTIC LIFE IN EARLY CHURCH 285
has been called the ancestor of the mediaeval mystics; x
but this is only true in a literary and intellectual sense.
Though his life was marked by a profound asceticism, he
was, as a matter of fact, less truly mystical than his master.
Love is still with him the means by which the soul is
united to its Source, and sternest purification the condition
of all heavenly intimacy; but it is again the passion for
knowledge, not the humble and generous instinct of self-
surrender which drives man's spirit to the heights. We
cannot deny that for Origen, in spite of the ardour which
often inspires his words, the Christian " gnostic " is essen
tially a " superior person "; a spiritual individualist, more
interested in getting light for himself than in giving it
back to the world. There is some truth in Harnack's
description of his ideal as that of "a self-sufficient sage "
who has transcended the evils and oppositions of the
world, and lives in a state of supersensual contentment.2
Yet his powerful mind, perpetually working on the
substance of the Christian " revelation " seized and gave
expression to aspects of that " revelation " which might
otherwise have perished. Porphyry said of him that he
"lived like a Christian, but thought like a Greek."
Hence, emancipated from the narrow sectarianism which
already obsessed the great mass of believers, he saw the
" new life " in its universal aspect : and came nearer than
any other writer of the Patristic time — with the single
exception of St. Macarius of Egypt — to an understanding
of Christianity as the invasion and exhibition of super
sensual forces, an outbirth of Reality, a fresh manifesta
tion of the ascending Spirit of Life. The action of this
Spirit, he says, presses all rational creatures towards the
state of perfection, that they may finally attain to the
Vision of God. But the work of the Spirit is confined
to those who are " turned towards the Best" : those, that
is to say, who are orientated in the right direction, whose
"attention to life" is concentrated upon the higher, not
1 Bigg, "p. cit., p. 188. 2 Harnack, op. cit., Vol. II. p. 337.

286 THE MYSTIC WAY
the lower, levels of existence.1 Moreover, the career of
Jesus is for him, as for Paul, the classic exhibition of
human possibilities ; an earnest of the life attainable by
all men. The ihterweaving of divine and human nature,
the participation in Reality, begun in Him, is continued
in all those who live His life and grow as He grew : and
hence it is the duty of all Christians to " imitate Christ."
This, the central truth of Christian mysticism, is stated
by Origen in uncompromising terms. " From Him there
began the interweaving of divine and human nature, in
order that the human, by communion with the divine,
might rise to be divine; not in Jesus alone, but in all those
who not only believe but enter upon the life which Jesus
taught." 2
"To Origen," says Harnack, "the highest value of
Christ's person lies in the fact that the Deity has here
condescended to reveal to us the whole fulness of His
essence, in the person of a man, as well as in the fact that
a man is given to us who shows that the human spirit is
capable of becoming1 entirely God's. ... As in Christ's
case His human soul gradually united itself with the Logos
in proportion as it voluntarily subjected its will to God, so
also every man receives grace according to his prayers." 3
Had the substance of Origen's spirituality always been
consistent with this sublime intuition, he might indeed
have been called the father of the Christian mystics. But
the idea of God as the utterly transcendent and unknow
able Absolute, only attainable by the via negativa of a
total rejection of the sensual world, which he had learned
from the Neoplatonists, coloured too much of his thought;
and led to that harsh separation of the active from the
contemplative life and of the temporal from the eternal
world which is definitely un-Christian — a destruction of
the synthesis achieved by Jesus, an unravelling rather than
an interweaving of the " divine " and " human " sides
1 De Princ, I. 3, 5. 2 Contra Celsum, III. 28.
3 History of Dogma, Vol. II. pp. 314, 315.

MYSTIC LIFE IN EARLY CHURCH 287
of life. " Contemplatives," says Origen, with more than
a touch of arrogance, " are in the house of God : those
who lead an active life are only in the vestibule^"; x and
the last stage of the perfect soul is that of the dove, flying
from all terrestrial things in order that it may rest in
" the treasures of knowledge and wisdom." 2 His theory
of contemplation, in fact, is at bottom the theory of
negative transcendence, of the attainment of Being by
the rejection of Becoming, which attains its full develop
ment in Hindu mysticism : though his Christian feeling
gives to it a certain warmth of tone. It is, says Harnack
with some justice, "a joyous ascetic contemplativeness, in
which the Logos is the friend, associate, and bridegroom
of the soul, which now, having become a pure spirit, and
being herself deified, clings in love to the Deity " — one
half, in fact, of the total Christian experience. " In this
view the thought of regeneration, in the sense of a funda
mental renewal of the Ego, has no place." 3
Thus Origen really presents two opposing views of the
mystic life, and betrays the mixed Christian and Pagan
temper of his mind. In him " the brook and river " meet,
but do not merge. In him, as in no other writer, are
found side by side, though still unharmonised, all the
elements which were afterwards characteristic of the
developed mysticism of the Middle Ages. He it was who
first applied the passionate imagery of the Song of
Solomon to the relation of the soul with God. He
adopted, and laid stress upon, the Neoplatonic diagram of
a " ladder of ascent " : the psychological method by which
the contemplative stops the wheel of imagination, empties
the field of consciousness, abstracts himself one by one
from visible things, from all that is known and all that
may be conceived, until at last by this steady process of
reduction he attains to a universe swept clear of all but
the Unknowable One who is " above all being and above
1 In Ps. cxxxiii. 2 I« Cant- !• 4-
3 Harnack, op. cit., Vol. II. p. 376.

288 THE MYSTIC WAY
all knowledge." * This proceeding is often looked upon
as the very essence of Christian mysticism.2 It is, on the
contrary, merely a method or discipline, based upon
psychological laws which have been formulated as the
result oi generations of experience, and which is adopted
by many Christian mystics to facilitate the difficult
business of readjustment and exclusive attention to Reality,
in those hours of contemplation which uphold their active
life. Some such method the mystic type was bound either
to appropriate or to invent : and, since our mental
machinery is undenominational, it here followed a true
instinct in accepting and turning to new uses the system
of mental training already evolved by the race. Whether
the supersensual fact on which it is concentrated be called
Brahma, the Celestial Venus, the Absolute, Allah, or the
Blessed Trinity, consciousness passes through much the
same stages, follows the same general laws, obeys the same
psychological imperatives, in the course of attending tp it.
Hence Hindu, Sufi, Neoplatonic and Christian contem-
platives have much in common, and may and do learn
from one another the principles which should govern the
training of their peculiar powers. Nor can they, as a
class, dispense with such training. That which the great
spiritual genius, the great natural artist, does by instinct,
the many who only possess a talent for Reality must do
by the nurture and gradual education of their lesser faculty
for God. Jesus lived always in a state of direct and
profound communion with the supernal order, " His head
in Eternity, His feet in time." Paul and John had little
need of the " Celestial Ladder " to help their flight
towards the Origin of All that Is. But others, who lacked
their power, did require the support of some system which
should initiate them into the art of contemplation, show
1 Dionysius the Areopagite, De Myst. Theo. I. I. Cf. Harnack, History
of Dogma, Vol. II. p. 375.
2 Especially by writers of the Ritschlian school. Cf . supra, Cap. I, § V.

MYSTIC LIFE IN EARLY CHURCH 289
them how the machinery of perception might be adjusted
to the rhythm of this new universe.
Such a system — such a method — the Christian mystic
of the third century found ready to his hand in Neo-
platonism, and adapted to the purposes of his own
experience. Hence results one of those confusing cases
in which the characteristics of one form of life are found,
" to a certain extent," in the other. The mystical philo
sophy of the Neoplatonists was, like that of Hinduism—
to which it is in all probability indebted — fundamentally
negative and sterile. It was directed to the attainment of
pure Being by the total rejection of Becoming ; its ideal
was static absorption in an unconditioned Reality, the
personal satisfaction of the Vision of the One " whose
dwelling-place is darkness." 1 We see it in its best and
least forbidding form in the works of Plotinus ; for here
the ardent soul of a great natural mystic perpetually wars
with, and often conquers, the map-making brain of a
metaphysician. Baron von Hiigel has pointed out that
the inconsistencies of Plotinus are largely the result of
this war ; of the refusal of the intuitive spirit to accept
the conclusions of the logical mind. " In spite of the
philosopher's insistence upon the emptiness of God, and
the corresponding need of emptiness in the soul that
would approach Him, Plotinus's words, where his own
mystical experience speaks, really convey or imply the
very opposite — the unspeakable richness of God in life,
love and joy; His ever immediate, protective closeness to
man's soul ; and this soul's discovery of Him, the Lover,
by becoming aware of, and by completely willing, His
actual contact, when it freely, heroically turns its whole
being, away from the narrow self, to Him, its root and its
true, overflowing life." 2
Thus it is that whilst the brain of the philosopher,
struggling to measure infinite Fact by finite image, is
driven at last to conceive of God in terms as negative,
1 Cf. supra, Cap. I, § II. 2 Eternal Life, p. 83.

290 THE MYSTIC WAY
as abstract, and as arid as those employed by the most
orthodox Hindu, yet the intuitive heart of Plotinus
discerns something behind this Pure Being, this imper
sonal and unconditioned Absolute, which evokes in him
the same passionate love which the Christian or Sufi
mystic offers to his personal Deity. Plainly it is the
actual presence of God which Plotinus, the natural mystic,
discerns and worships behind the forbidding diagrams
invented by his busy intellect. So too his rapturous
contemplation of Divine Perfection forces upon him a
convinced consciousness of imperfection ; and a purifying
process, a veritable purgation, becomes as necessary for
him as for the Christian saints. Ordinary human exist
ence "which is without God" is for him "a vestige of
life and an imitation of that life which is real " : l a
position which St. Augustine was able to accept without
change.2 Like another Baptist, he calls on his disciples to
" change their minds " and enter on a deliberate asceti
cism, whereby the soul can detach itself alike from
unreality and from desire, transcend the senses, and
become a spiritual being dwelling in a spiritual world : a
state of consciousness which bears a superficial resemblance
to the Illuminative Way of the Christian mystics.
But the difference between the two systems — or rather
between the artificial system and the organic life process —
becomes clear when we reach the third stage ; the objective
to which this training tends. Here, instead of the Unitive
Life of the Christian, we find the Ecstatic Union of the
Neoplatonist. We have seen what the completed life of
union, or sonship, the true participation in the Divine
Nature, meant for Paul and John : how far they were
from confusing it with mere " other-worldliness " or with
the temporary raptures of ecstatic vision, how deeply it
was founded in the principles of self-surrender and heroic
love, how closely they identified it with the career of
divine fecundity, of glad self-spending in the interests
1 Ennead, VI. 9. 2 Aug., Conf., Bk. X. cap. 28.

MYSTIC LIFE IN EARLY CHURCH 291
of the Universal Life. True, this untiring activity of the
deified soul is supported by those ecstatic contemplations
in which it enjoys a veritable fruition of God, and lives
" eternal life in the midst of time " : but this is only
one half of its completed movement — the outward swing
to the Transcendent Order, which conditions the homeward
turning swing of love to men. But for Plotinus there is
no question of an outflowing gift to others of the vitality
that has been received. Here " deification " means, not
the acquisition of a divine creativeness, a participation in
the glad travail of Infinite Life and Love, but merely the
transitory experience of ecstatic union with God, " alone
with the Alone " ; the intense assurance of Reality, the
attainment of that strange, brief " silence in heaven" when
the perceiver " seems to be one with the Thing perceived,"
and "folded about Divinity, has no part void of contact
with Him." 1 Such a mysticism as this, however lofty its
expression, is yet definitely self-regarding : the satisfaction
of a spiritual lust rather than the veritable marriage of the
soul. In it the elan vital finds a blind alley, not a thorough
fare : since its highest stage is a condition of static know
ledge, not a condition of more abundant life. At its best it
mistakes a means for an end : at its worst, it leads directly
— and in historic fact did lead — to the soul-destroying
excesses of that Quietism, that idle basking in the Presence
of God, which all the true mystics unsparingly condemn.
This, then, was the substance of that new influence
which the third century brought to bear upon Christian
mysticism : with the result which might have been antici
pated. For a time, the new art of contemplation, with its
promise of ecstatic union with God, a direct fruition of
Reality, swept all before it : destroying the delicate balance
between life temporal and life eternal which constitutes
the strength and beauty of the Christian idea. The
Christian mystic — still more, the mystically-minded
Christian who lacked the vitality, the romantic genius
1 Enneads V. 3 and VI. 9.
u 2

292 THE MYSTIC WAY
needed for the true business of transcendence — seems to
have become intoxicated by this art when first it was
introduced to him. The old vivid consciousness of a
new life lived in closest communion with Reality, which
had inspired the collective life of the Church, was fading :
and this promise of the attainment of the Unchanging
God — a swift yet veritable contact with Eternal Life —
by the total rejection of all changing things, a deliberate
elevation and concentration of the mind, offered him a
tempting way of escape from the formalities and disillu
sions of an ever more highly organised, more ecclesiastical
and magical cult.
Moreover, this art was based on psychological experi
ence. Those who practised it found that it worked. The
artificial production of ecstacy, one of the oldest of human
secrets, was here reduced to a scientific formula, and given
a justification half religious, half philosophic. From this
deliberate and studied emptying of the mind, "leaving
behind both sensible perceptions and intellectual efforts,
and all objects of sense and thought, and all that is and all
that is not," they did attain that indescribable condition
of consciousness which they called the " Divine Dark in
which God is said to dwell." 1 All mystics, Christian and
non-Christian, agree that such states of pure receptivity,
mind, heart and will surrendered to the All, are peculiarly
favourable to the spiritual life : that the barriers of sense
are then broken, and a veritable fruition of the Infinite is
enjoyed by the contemplative soul. We know from St.
Augustine that such a fruition was experienced by the
adepts of Neoplatonism, Christian and Pagan alike. Hence
it is not surprising that they accepted the system as it
was, with all its elements of exaggerated passivity and
" other-worldliness," its arid and exclusively transcendent
definition of God, its tendency to supersensual egotism.
Hence it is impossible to deny that the art of contempla-
1 Dionysius the Areopagite, De Myst. Thco., I., and Letter to Dorothy
the Deacon.

MYSTIC LIFE IN EARLY CHURCH 293
tion, as it came to be taught at least by some of the
Fathers, has a strongly Pagan tone.
The secret of Jesus, His power as the perfect expression
of completed human nature, had lain in His steady alterna
tion of action and contemplation, the interweaving of two
orders of Reality; His discovery of the "Kingdom" in
the common things of life, His ecstatic fruition of God
and unwearied service of man. In the so-called " mysti
cism" of the Greek Fathers from the time of Origen
onwards, we find few traces of this dual consciousness of
Reality. What we do find is an imperfectly Christianised
version of the exclusively transcendentalist and largely
impersonal mysticism of the Pagan Neoplatonists : a view
of the universe and of the soul's path to God, founded upon
its doctrine of "Emanations." These Fathers have little
to say about the true Mystic Way, the vital principle of
growth, the total lifting-up of man to the life of Reality.
That Eternal Life is for them essentially static ; removed
by a vast distance from the sensual world, from which it is
separated by those intervening worlds, Emanations, or
Hierarchies, which mediate the Uncreated Light to created
things, decreasing in splendour and reality, increasing in
multiplicity, as they recede farther and farther from the
One. "If," says St. Basil the Great, "you would speak
worthily of God, or understand that which is said of Him,
leave your body, leave your senses, abandon alike both
land and sea, tread the air beneath your feet, leave behind
you all that is temporal, all the successiveness of things,
all the beauty of this world; and rise above the stars and
above all that you find admirable therein, their brilliance
and their greatness, their happy influence upon this
world. . . . Transcend in spirit all this universe, take your
flight above the skies, and, soaring at those sublime
heights, let the eyes of your soul rest upon the fairest of
all beings ; look upon the heavenly armies, the choirs of
Angels, consider the might of the Archangels, the glory

294 THE MYSTIC WAY
of the Dominations, the seats whereon the Thrones are
established, the Virtues, the Principalities, the Powers.
Then, transcending even all angelic natures, raising your
self in thought beyond and above all creation, contemplate
the Divine Nature, steadfast and immovable, exempt from
every vicissitude and every emotion, simple and indi
visible, Inaccessible Light, Ineffable Power, Limitless
Splendour, Incomparable Glory, the sovereign desirable
Good, the Perfect Beauty which inflicts upon the enrap
tured soul an ineffable wound of love, but of which human
language is powerless to tell the Majesty." x
The doctrine of the transcendence of God could hardly
go further than in this passage ; which contains in germ
the central idea of Dante's Paradiso. Dionysius the
Areopagite, usually and wrongly credited with the intro
duction of these doctrines into Christian mysticism, says
no more : and St. Basil wrote at least a hundred years
before that enigmatic personage.2
It is clear that the one-sided development of such a
tendency as this was of doubtful benefit to Christian
mysticism. Yet on the other hand it must not be for
gotten that the Christian mystic had much to learn from
1 First Homily on Faith.
2 Dionysius the Areopagite (c . 500) has obtained a far higher place than
he deserves in the history of Christian mysticism. A strange and subtle
thinker rather than a mystic, he fused together Jewish, Christian and
Neoplatonic ideas to form a system of theology at once fantastic and
profound. But of the really mystical ideas in his works hardly one is
original. Writing after the great spiritual experimentalists and specu
lative thinkers of the first five centuries had done their work, and the
tradition of contemplation was consequently fixed, he gathered up from
the writings and experiences alike of Christians and Neoplatonists, the
elements of his mystical theology. It was chiefly through the preservation
of his writings, their false attribution to the disciple of St. Paul, and
their translation into Latin in the ninth century, that the Neoplatonic
method of contemplation was inherited in its most exaggerated form by
the mediseval Church ; but its principles were already antique when
Dionysius was born. He did but reduce to intellectual terms a practical
science which had already been worked out in life.

MYSTIC LIFE IN EARLY CHURCH 295
the Neoplatonic specialists, though he paid for his lesson
a heavy price. From those " specialists " came the whole
discipline in contemplative prayer, the psychological drill,
the "degrees of orison," the rules which govern the
adjustment of our consciousness to the Transcendental
World, which now form an integral part of the " Mystical
Theology" of the Church, and have helped and con
ditioned for centuries the communion of the contemplative
saints with the Infinite Life. The stages of ascent
described by Richard of St. Victor, St. Bonaventura,
Ruysbroeck, Hilton; the degrees of orison of St. Bernard
or St. Teresa; all these owe much to the acute observation
and descriptive genius of the Alexandrian Neoplatonists,
and probably through them to the adepts of older
"mystic" cults. The ardent souls of the first Christian
initiates, their wild, romantic passion for reality, somehow
achieved that " contact with God," that immersion in the
Spiritual Order, which sustained and nourished their
organic growth. Just because of this spontaneous quality
in it, their life " towards God " had a power and freshness
never found again. They were great natural artists, who
discovered for themselves — though often with great
stress and difficulty — the requisite means of expression.
Though the machinery of the mind were ill-adjusted to
the task laid on it, an untamed ardour upheld them : their
deep unconquerable instinct for transcendence, their
stormy love found, somehow, the thoroughfare along
which it could force a way. " The Spirit," says St. Paul,
describing these struggles, "helpeth our infirmity; for
we know not how to pray as we ought ; but the Spirit
himself maketh intercession for us, with groanings which
cannot be uttered." x
Such natural and untrained effort could not survive the
first ages of enthusiasm. The " new creature " and his
new powers must submit to education. The mental dis
cipline elaborated by the Neoplatonists, the exercises which
1 Rom. viii. 26 (R.V.).

296 THE MYSTIC WAY
turned the self's attention from the sensual to the super
sensual world, that process of detachment whereby the
field of consciousness was emptied of all other objects, the
mirror made clear for the reflection of the Uncreated
Light, here came to the assistance of the Christian type :
educated its wild genius, and prevented the shipwreck
which might easily have overtaken the New Life in the
hour of its necessary but perilous movement from the
spontaneous to the organised stage.
It was greatly due to the philosophic language provided
by the Neoplatonists, that the ecstatic, outgoing aspect
of the Christian life — the fact of its empirical fruition of
God — became fixed in the growing Christian tradition.
This language it was which provided the means whereby
the great intuitions of the contemplative, which would
otherwise have remained merely personal experiences, were
translated into intellectual concepts and entered into the
currency of Christian thought. Hence it is that we know
so much more about the transcendental experience of
the mediaeval mystics — although the language by which
they describe it is largely made up of negations — than
about that of Paul or John; who are left inarticulate by
their most sublime adventures. Silence wraps round the
communion of Jesus with the Father. That he was
" caught up into Paradise and heard unspeakable words " J
is all that Paul can say of his own great adventure — he is
unable to reduce his intuition to speech. Compare with
this the description of Christian ecstacy given by St.
Basil the Great,2 the classic treatise on "dark contem
plation " of Dionysius the Areopagite, that jewel of
mediaeval literature, The Cloud of Unknowing, the
sublime poetry in which Dante tells of his brief vision of
God,3 the wonderful self-analyses of St. Teresa, or the
exact psychology of St. John of the Cross : and you will
see the debt which the mystical consciousness of the
Church owes to Alexandrian thought.
1 2 Cor. xii. 4. 2 Supra, p. 293. 3 Par., XXXIII.

MYSTIC LIFE IN EARLY CHURCH 297
Moreover, as the centuries passed, and the first-hand
experience of many great mystics worked upon the
diagram which they had inherited from the Neoplatonists,
a steady Christianisation of that diagram took place. The
tendency which it represented became merged in the
general process of the spiritual life. Its hard antitheses
between action and contemplation, God and the World,
Being and Becoming, was softened and humanised by the
" fire of love." It is true that we can trace the persistence
of its abstract and negative elements in the reports of
many mediaeval contemplatives : in Angela of Foligno's
ineffable vision of God in "great darkness," where the
soul " seems to see nothing, yet sees all things," x in
Tauler's description of the "Wilderness of the Quiet
Desert of Godhead," 2 or — in lovelier shape — in Ruys-
broeck's " Abyss of Darkness where the loving spirit dies to
itself, and wherein begins the manifestation of God and of
Eternal Life." 3 These concepts survive because they do
no doubt represent the effort of the mind to express in
human speech one side of man's ineffable experience of
that Transcendent Reality which is " dark to the intellect
and radiant to the heart " : that paradoxical synthesis of
the extremes of deprivation and fulfilment which he calls
the " rich nought," the " dim silence where lovers lose
themselves," and in which, mysteriously, " the night of
thought becomes the light of perception." 4
" Reck thee never," says The Cloud of Unknowing, " if
thy wits cannot reason of this nought ; for surely, I love
it much the better. It is so worthy a thing in itself, that
they cannot reason thereupon. This nought may better
be felt than seen : for it is full blind and full dark to them
that have but little while looked thereupon. Nevertheless,
1 Visionum et instructionum liber, cap. 26 (Eng. trans., p. 1 83-185).
2 Third Instruction (The Inner Way, p. 324).
3 L'Ornement des noces spirituelles, Lib. III. cap. 2.
4 Coventry Patmore, The Rod, the Root and the Flower, " Aurea Dicta,''
XIII.

298 THE MYSTIC WAY
if I shall soothlier say, a soul is more blinded in feeling
of it for abundance of ghostly light, than for any darkness
or wanting of bodily light. What is he that calleth it
nought? Surely it is our outer man, and not our inner.
Our inner man calleth it All." 1
But in all the works of true Christian mysticism, though
the psychological methods of Neoplatonism are accepted
and adapted to the Way of the Cross, these methods are
perpetually sweetened and invigorated by the Christian
elements of personal love and eager outgoing desire : the
" little secret love " " speedily springing unto God as a
sparkle from the coal " ; 2 the determined effort of
awakened spirit to "be to the Eternal Goodness what his
own hand is to a man." Thus the developed Christian
science of contemplation, though its origins are, on the
intellectual side, Neoplatonic, is full of an implied appeal
to the active will. It too has suffered a " new birth " ;
received a new dower of vitality, and become a vigorous
art, to be practised " stalwartly but listily, with a devout
and a pleasing stirring of love." 3 It presses out and up
from the known world of sense to the " Cloud of
Unknowing" ; and there, all intellectual concepts tran
scended, new worlds of wonder, new eternal opportunities
of service, are disclosed to the questing heart.
This " science of the love of God," as some of the
saints have called it, has the zest and joy of a living,
growing thing : for it is one of the forms under which
the Spirit of Life " conquers the oppositions of matter,"
and obtains a foothold in the Transcendent sphere. It is a
sign, not of the " higher laziness," but of the movement of
human personality in its wholeness to a participation in a
greater universe, a closer and more impassioned union
with the Deity Who is not only " Eternal Rest " but also
"Eternal Work": who is found not only in the One,
but in the Many, not only in the Cloud of Unknowing
1 The Cloud of Unknowing, cap. 68. 2 Op. cit., cap. 4.
3 Op. cit., cap. 6.

MYSTIC LIFE IN EARLY CHURCH 299
but also in the busy, stirring, suffering world of things.
" Without our own industry and love," says Ruysbroeck,
" we cannot be blessed." 1 The true contemplative is
above all things a worker and a lover, who both sees and
seeks, possesses and desires. This love it was — romantic,
dynamic, self-spending — with which the Christian mystics
animated the scientific spirituality of the Neoplatonic
schools. If we wish to see the true difference between such a
mysticism and the ecstatic ascent to Reality solus cum
solo taught and practised by Plotinus, we have but to go
to St. Augustine ; who stands at the end of the fourth
century, the typical figure which links in experience these
two tendencies of life, and transmits them — fused in the
crucible of his ardent temperament— to the mediaeval
world. A natural mystic, an inveterate seeker for God,
he had been an adept of the Neoplatonic ecstacy before
his conversion. Possessed of unequalled powers of
observation, with a peculiar genius for the description of
psychological states, the passages in which he compares
Platonic and Christian contemplation are amongst the
classics of religious psychology. St. Augustine's Christi
anity, when at last he attained it, was the complete and
vital Christian mysticism of Paul. A " real life " lived
within the Eternal Order was its objective; not a brief ex
perience of Perfect Beauty — a mere glimpse of the Being
of God. Movement was of its essence. In the crucial
change, the self-surrender of his conversion, he found,
as he says, " the road leading to the blessed Country
which is no mere vision but a home." 2 Hence he looks
back upon the sterile satisfactions of his Neoplatonic
period, when "for a moment he beheld from a wooded
height the land of peace, but found no path thereto." 3
The literature of mysticism contains no more vivid and
realistic description of supernal experience than Augus-
1 VOmement des noces spirituelles, Lib. II. cap. 77.
2 Aug., Conf., Bk. VII. cap. 20. 3 Loc. cit., cap. 21.

300 THE MYSTIC WAY
tine's report of his Platonic experiment in introversion,
his brief Plotinian contemplation of the One. " Being by
these books [of the Platonists] admonished to return unto
myself, I entered into the secret chamber of my soul,
guided by Thee ; and this I could do because Thou wast
my helper. I entered, and beheld with the mysterious eye
of my soul the light that never changes, above the eye
of my soul, above my intelligence. It was not the common
light which all flesh can see, nor was it greater yet of the
same kind, as if the light of day were to grow brighter and
brighter and flood all space. It was not like this, but
something altogether different from any earthly illumina
tion. Nor was it above my intelligence in the same way
as oil is above water, or heaven above earth, but it was
higher because it made me, and I was lower because
made by it. He who knows the truth knows that Light,
and he who knows that Light knows Eternity. Love
knows that Light. . . . Step by step I was led upwards,
from bodies to the soul which perceives by means of the
bodily senses, and thence to the soul's inward faculty, to
which the bodily sense reports external facts, and thence
to the reasoning power. And when this power also found
itself changeable it withdrew its thoughts from experience,
abstracting itself from the contradictory throng of sensu
ous images, that it might find out what that light was
wherein it was bathed. . . . And thus with the flash of
one hurried glance it attained to the vision of That which
Is. And then at last I saw Thy invisible things, under
stood by means of the things that are made, but I could
not sustain my gaze : my weakness was dashed back, and
I was relegated to my ordinary experience, bearing with
me nothing but a loving memory, cherishing as it were
the fragrance of those meats on which I was not yet able
to feed." 1
In this experience St. Augustine, no less than Plotinus,
believed that he had truly enjoyed for an instant the
1 Bk. VII. caps. 10 and 17,'slightly condensed.

MYSTIC LIFE IN EARLY CHURCH 301
beatific Vision of God ; which is one and the same for
Christian and for Platonist.1 That which he saw from
the " wooded height " was indeed the promised land : the
mighty synthesis of All that Is. But for the Platonic
contemplative that land remains a vision, he " sees the
end, but not the road thereto." 2 Hence, this glimpse of
it — this " hurried glance "^ — could not satisfy Augustine's
deep craving for Reality. Had it done so, his conversion
need never have taken place. In his own classic phrase,
the mystic need is for a Home, not for a Vision. He
is not content to balance himself for one giddy moment
on the apex of " the sublime pyramid of thought " : but
demands of his transfigured universe depth and breadth
as well as height — an all-round expression of Reality.
His objective is " the participation of Eternity, of all things
most delightful and desired, of all things most loved by
them who have it," 3 which alone can satisfy the cravings
of heart, mind and will; and such a participation means
the adjustment of consciousness to a greater rhythm,
growth into a new order of Reality — the treading of that
Mystic Way which was " built by the care of the Heavenly
Emperor." 4 Even the swift flash of thought in which
Monica and Augustine " touched the Eternal Wisdom " 5
cannot satisfy this instinct for a completed life lived in
the " diviner air." 6 It was not vision which Augustine
acclaimed as the firstfruits of his conversion, but the power
to perform " free acts." 7
1 Cf. De Civ. Dei., Bk. X. cap. 2. 2 Aug., Conf., Bk. VII. cap. 20.
3 Aquinas, Summa contra Gentiles, Bk. II. cap. 42.
4 Aug., Conf., Bk. VII. cap. 20. s Ibid., Bk. IX. cap. 10.
6 The difference between these two phases in Augustine is well illus
trated by the two exactly equivalent phases which Mr. Edmund Gardner
distinguishes in the development of Dante. First, the philosophic
" apparent mysticism of the Convivio," " not based upon a true religious
experience, but upon an intellectual process." Secondly, the true
mysticism of the Divina Commedia, entailing the vital experiences of the
conversion and purification of the soul (Dante and the Mystics, p. 19).
7 Aug., Conf., Bk. XI. cap. 1.

302 THE MYSTIC WAY
Hence the Christian mystic can never afford to accept
the principle of contemplation divorced from the prin
ciple of growth : never forgets that being, not knowing,
is his aim : that he moves, not towards clearer vision, but
towards closer and more fruitful identity with the Spirit
of Life. " Christian Mysticism," says Delacroix, " sub
stitutes for ecstacy a wider state : where the permanent
consciousness of the Divine does not suspend practical
activity, where definite action and thought detach them
selves from this indefinite ground, where the disappear
ance of the feeling of self-hood and the spontaneous and
impersonal character of the thoughts and motor-tendencies
inspire the subject with the idea that these acts do not
emanate from him, but from a divine Source : and that
it is God Who lives and acts within him." 1
1 Etudes sur le psychologic du mysticisme, p. xi.

Ill
THE MONASTIC IDEAL
The struggle between the negative transcendentalism
of the Neoplatonists and the dynamic, affirmative instincts
of primitive Christian enthusiasm — between the ideal of
a vision seen and of a life lived — endured for more than
two centuries : and culminated, as such long-drawn warfare
often does, in the apparent victory of both combatants,
the apparent consummation of an alliance between them.
Christian mysticism seems at first sight to have conquered
Neoplatonism only after absorbing nearly everything that
it possessed.1 In the work of Dionysius the Areopagite,
which closed the Neoplatonic period and became the chief
representative on the Christian side of its mystical philo
sophy, we have a theory of the spiritual world and man's
communion with it, which the Hellenist may call Neo-
platonised Christianity, and the Christian, Christianised
Neoplatonism.2 Here the Greek intellect and the Chris
tian aspiration are present in about equal proportions :
with the result that the character of each is modified to a
degree which obscures its most vital characteristics.
The manner and extent in which the different members
of the Christian body came to terms with Neoplatonism
varied enormously. In some cases the assimilation was
complete; and the new method of communion with
1 Cf. Harnack, History of Dogma, Vol. I. p. 361.
2 There are, of course, other elements, both Jewish and Oriental, in
the religious metaphysics of Dionysius ; but these were known and used
by later Pagan Neoplatonists, many of whom might have adopted Moliere's
motto, " Je prends mon bien ou je le trouve."
3°3

304 THE MYSTIC WAY
Reality, the new language which described it, did but
educate and enrich the total experience of a "new
creature " strong enough to digest this spiritual food.
In others, Hellenism achieved a private victory by accept
ing the title whilst obliterating the true marks, of the
Christian mystic ; and substituting the sterile principle of
static contemplation for the vital principle of growth.
That vital principle, however- — the dynamic, richly
human, all-embracing mysticism of Jesus and Paul — did
not fail : though its triumphs in this period do not lie upon
the surface of history. It shifted its centre, broke out in a
new direction, and put on an almost impenetrable disguise
before it undertook its pilgrimage to the west : a disguise
behind which many scholars have failed to recognise the
features of that Spirit of Life which is " movement itself."
Superficially, the general tendency of fourth-century
Christianity seems practical and intellectual rather than
mystical : inclined ever more and more to sacrifice that
character of mobility which is the essence of life, that it
may obtain a secure foothold within the social framework
in exchange. As the external Church rose towards power
and splendour, entered upon warfare against heretics, built
up her theological bulwarks and elaborated her ceremonial
cult, her manifold activities — the numerous and inevitable
compromises effected between the austere primitive spirit
and the " world " to which it supposed itself to be sent —
obscured the ideals of those mystical souls, those true
citizens of the Kingdom of Reality, who constitute the
" invisible church." The Church of the third century,
says Harnack, was already and to a high degree secularised.
She had not renounced her characteristic nature; but had
dangerously lowered her standard of life.1 She had, in
fact, " travelled far from the original conception of a
community of saints, all washed, all sanctified, all justified :
far from the ideal of that little company of disciples who
stood aloof from the whole world lying under the power
1 Das Monchtum, § 3.

MYSTIC LIFE IN EARLY CHURCH 305
of the evil one, and who could not sin because " the seed
of Him" (i John iii. 9) was abiding in them."1 Yet
the descendants of that little company survived, the
thoroughfare of life was still open, the original type con
tinued to reproduce itself : chiefly, perhaps, amongst those
ascetics and candidates for martyrdom who formed a
permanent and well-marked class within the Christian
community, and represented a vivid if one-sided appre
hension of the Christian demand.
During the primitive period, these representatives of
the " little flock," the glad romantic spirit of self-donation,
had not separated themselves from ordinary life. Whilst
the age of enthusiasm endured they stood — in idea if not
in fact — for the Christian norm rather than the Christian
exception. Later, the ascetics often lived in a partial
seclusion on the outskirts of towns and villages : a stage
of development described in the early chapters of the
Vita Antonii. But as time went on, and the primitive
instinct for a new life, a total change of outlook, grew
more rare, those in whom " the mind of Christ " appeared
were less and less able to adjust its stern demands to the
counter-claim of the social system within which they found
themselves ; and which was tolerated, if not accepted in
theory, by the growing Church. More and more such
spirits felt the need for that free life of poverty and
detachment, that single-minded concentration on Reality,
that opportunity of self-simplification, which He had
proclaimed as the condition of a perfect fruition of Eternal
Life.2 The upgrowth of the monastic system within Christi
anity, which began in Egypt early in the fourth century,3
1 Hannay, The Spirit and Origin of Christian Monasticism, p. 76.
2 Matt. xix. 16-22.
3 According to Dom Cuthbert Butler, the birth of Christian Monas
ticism coincides with St. Anthony's return from his great retreat in the
desert (for which see below) and first attempt to organise the lives of his
disciples. This took place in the first years of the fourth century. Two
of these disciples, St. Pachomius and St. Macarius, are usually regarded as

306 THE MYSTIC WAY
represents the flight of these mystical spirits from the
restless complications and unrealities of the world ; with
its perpetual calls on attention, its perpetual tendency to
deflect the movement of consciousness from the " strait
and narrow path " of its thoroughfare to God. Here, the
thwarted spirit of new life shifts its centre, begins to cut
another "way out" towards transcendence, tries once
again to conquer those " oppositions of matter," those
tendencies to automatism, which dog its steps, and hinder
the performance of its great office of bringing Eternity
into time. "It is one of the most striking historical
facts," says Harnack, " that the Church, precisely at the
time when she was becoming more and more a legal and
sacramental institution, threw out an ideal of life which
could be realised not in herself, but only alongside of
herself. The more deeply she became compromised with
the world, the higher, the more superhuman, became her
ideal. . . . Monasticism, unable to find satisfaction in
" theology," seriously accepted the view that Christianity
is a religion, and demands from the individual a surrender
of his life." 1 The monastic movement, in fact, was essen
tially a mystical movement; one more exhibition of the
imperishable instinct for new life, the ever-renewed neces
sity for distinction between the " little flock " of forward-
moving spirits and the crowd. It was a genuine outshoot
from the parent stem : that official Church, which tended
more and more to exchange spontaneity for habit and
mystical actuality for symbolic form — to turn, in fact, on
its own tracks, and adjust itself to this world rather than
cut its way through to the next.2
This new off-shoot proclaimed itself, and with some
justice, as a return to the primitive Christian ideal. Its
aim was the double aim of the Christian mystic : a vital
the founders of the earliest monastic communities, which effected the
transition from anchorite to monk. Cf. Dom. C. Butler, "Monasticism,"
in the Encyclopaedia Britannica, nth ed., Vol. XVIII. p. 687.
1 Harnack, Das Monchtum, § 3. 2 Cf. Harnack, he. cit.

MYSTIC LIFE IN EARLY CHURCH 307
and permanent union with God, and regeneration as the
way thereto. Its emphasis was on life-changing and life-
enhancement : and on penance and prayer — purification
and communion — as the only means by which this could
be achieved. It sought, as well as it could, escape from
just those conditions which prevent the " imitation of
Christ " ; and made the life of spirit possible to many
selves whose vitality would not have sufficed for the hard
and pioneer work of path-cutting through the jungle of
the world. " Anciently," says Augustine Baker, " souls
embracing a religious life were moved thereto merely out
of the spirit of penance, without any regard at all to make
use of their solitude for the getting of learning — their
principal care being, to attend unto God, and to aspire
unto perfect union in spirit with Him." 1
So the old Benedictine ascetic. Protestant scholarship
supports the same view. According to the Greek and
Roman churches, says Harnack, " the true monk is the
true and most perfect Christian. Monasticism is not in
the Catholic churches a more or less accidental phenomenon
alongside of others : but as the churches are to-day, and
as they have for centuries understood the gospel, it is
an institution based on their essential nature — it is
the Christian life." 2 Hence, from the fourth century
onwards, a large proportion of those true mystics who
have never failed to leaven the Christian Church, are
likely to be found within the monastic system : and the
life which that system proposes to its novices is likely to
be framed upon lines corresponding with those psycho
logical laws which govern the mystical temperament.
Both theories are justified by fact. Throughout the
"dark ages" and the mediaeval period, the majority of
those in whom the " new life " awoke tended more and
more to adopt the religious profession, driven to specialisa
tion by the oppositions of the world, and by an interior
sense of their own limitations : the impossibilty of moving
1 Holy Wisdom, p. 168. 2 Das Monchtum- § I.
X 2

308 THE MYSTIC WAY
in two directions at once, conforming simultaneously to
two discordant rhythms — in fact, of serving both " God
and Mammon." Their object was the attainment of that
interior sanctity which is the self's response to a perceived
perfection : the inevitable corollary of the vision of God.
True, in the case of all the greatest spirits, the real and
complete "imitators of Christ," this retreat from the
world was but the preliminary to a return. The great
solitaries and monks were not the selfish visionaries, the
cowardly fugitives from the battle of life, which the ultra-
Protestant imagination delights to depict : but mighty and
heroic lovers of Reality, who fulfilled the lover's function
of handing on the torch of life. " Our holy fathers, filled
with God," they are called in the liturgy of the Orthodox
Church.1 Even St. Anthony, first and most uncompromis
ing of hermits, who lived for twenty years shut up in a
ruined fort without seeing the face of man, emerged from
that long retreat when he felt that the time of preparation
was over, and lived amongst his disciples, teaching them
the mysteries of the ascetic life or " perfect way." 2 So
too St. Bernard, St. Hildegarde, St. Francis, St. Teresa,
and many another— sometimes by the creative power of
their writings, sometimes by immediate act — were the
instruments of a world-renewal directly dependent on their
own first movement of retreat and concentration : and
which could never have been effected by the busy and
altruistic Martha " pulled this way and that " 3 by a
multitude of conflicting claims upon attention, will and
love. Religious orders, then, in so far as they retained the
primitive spirit of self-donation, the primitive passion for
sanctity, tended to attract those selves most capable of
growth towards the Real. Hence results the fact that the
discipline of those orders did, and does still, imitate in
1 Neale and Littledale, The Liturgies of SS. Mark, James, Clement,
Chrysostom and Basil, p. 185.
Vita Antonii, caps. 10 and 48. 3 Luke x. 40 (Weymouth's trans.).

MYSTIC LIFE IN EARLY CHURCH 309
little the life process of the mystical soul, its spiral ascent
towards union with Reality, as seen in perfection in Jesus
and those who follow most closely in His steps. It does
this because, as those who made the great monastic Rules,
and those who lived them best, perpetually declare to us,
the one object of the true monk is to " imitate Christ."
Vita tua, via nostra, said a Kempis, speaking for all of
them ; and his book, which is little more than an expan
sion of this epigram, reflects in its purest form the true
monastic ideal. " Our Lord saith : he that followeth me
goeth not in darkness. These are the words of Christ in
the which we are admonished to follow his life and his
manners if we would be verily illumined and be delivered
from all manner of blindness of heart. Wherefore let our
sovereign study be — in the life of Jesu Christ. The
teaching of Christ passeth the teaching of all saints and
holy men; and he that hath the spirit of Christ should find
there hidden manna. But it happeneth that many feel
but little desire of often hearing of the gospel ; for they
have not the spirit of Christ ; for whoever will understand
the words of Christ plainly and in their savour, must study
to conform all his life to his life." 1
To this study — this effort to repeat life's greatest
achievement — the monastic orders were dedicated. " The
Benedictine rule," says Hannay, the rule which first
gathered to an orderly system the principles of the
monastic life, and is the root of all subsequent develop
ments in the West, " was true to the old ascetic ideal of
seeking God only without compromise, and literally
imitating Christ. If the monks of the order became
afterwards colonists, philanthropists, scholars, statesmen, it
was not because their rule trained them for such work.
They were trained to be good, and nothing more. They
sought the Kingdom of God and His righteousness. It
was not because they pursued them, or laboured for them,
or desired them, that all the other things were added to
1 Delmit. Christi, Bk. I. cap. i.

310 THE MYSTIC WAY
them afterwards. . . . The Benedictine rule aimed at
making good men, and left the question of their usefulness
to God." x
This being so, it is of special interest to observe how
close is the accordance between this Rule, this " training
in goodness," and1— not only the ethics of the New
Testament — but also, the psychological laws which govern
mystic growth. The system of education implied by it,
leads the postulant through the degrees of " Beginner" and
"Proficient" towards that of "Perfect";2 a sequence
which has a real and organic resemblance to the " mystic
way " of Purgation, Illumination and Union. This
" threefold way " of monastic asceticism begins by hard
and unremitted mortification and penances, a true purga
tion of the roots of self-hood ; an education, part mental,
part physical, in which the regnant will obtains an ever
increasing control of the lower centres of consciousness,
character is slowly purged, braced, and readjusted to the
new and higher life, and that humility which is " pure
receptivity " 3 is attained. This is succeeded by a period
in which, the "virtues" being conquered, and will and
desire turned " towards the Best," the growing self is
led to higher levels of correspondence with Reality, a
balanced career of service and of prayer : finally — and often
by way of the aridity and spiritual distress well known in
the cloistered life — to that condition of perfect adjustment
to the Divine Will, " by pureness and singleness of heart,
by love and by contemplation," 4 which is the normal
man's equivalent of the Unitive State attained by the
great mystic in his last stage.5
1 Hannay, The Spirit and Origin of Christian Monasticism, pp. 246, 250.
2 These are technical terms of Christian asceticism; appearing in all
books of monastic, and many of non-monastic, origin which treat of the
mystic life. See for instances Rolle, The Mending of Life, cap. 12; The
Cloud of Unknowing, cap. 35, and the Theologia Germanica, cap. 14.
:i Harnack, Das Wesen des Christentums, p. 47.
4 Theo. Ger., loc. cit.
5 Details in almost any manual of Catholic asceticism : particularly

MYSTIC LIFE IN EARLY CHURCH 311
This, then, was the mould into which the "oppositions
of matter" gradually forced the spirit of new life: with
the inevitable result of that loss of elasticity and freedom
which always follows upon the tendency of spirit to take
material form. The subsequent history of monasticism
is largely the history of the perpetually recurring lapse of
the mystical into the mechanical : its periodical restoration
through the appearance both within and without the
cloister of great and vital spirits, able to triumph over
the automatisms of the system which surrounded them.
In these, the elan vital found, again and again, a new
opportunity of expression, a new thoroughfare to the
heights. From them, again and again, a new dower of
vitality was poured out upon the world.1
It was with the emergence of a group of such great
spirits — the first Egyptian hermits of the third and fourth
centuries — that Christian monasticism began, and Chris
tian mysticism found its fresh thoroughfare. The Coptic
saints, Anthony the Great2 and his pupil Macarius of
Egypt,3 preserved and carried over to the post-Nicene
Church the true " secret of the Kingdom " : the mystery
of organic spiritual growth. They represent a genuine
new movement on Life's part, the cutting of a fresh
channel through the world of things.
Anthony, the hero and pioneer of this whole movement,
was suddenly converted in true mystical fashion, and at
Augustine Baker, Holy Wisdom; A. Poulaiti, Graces d'oraison; A. Savdreau,
Les Degris de la Vie spirituelle ; A. Devine, Manual of Ascetic Theology.
1 The history of vital religion is largely the history of such personalities
and the new life which flows from them : for instance St. Benedict,
St. Bernard, St. Hildegarde, St. Dominic, St. Francis of Assisi, St.
Catherine of Siena, the Friends of God, St. Ignatius, St. Teresa. To
these we may, perhaps, add our own " regenerators ," : Bunyan, Fox, and
Wesley. 2 a.d. 251-356.
3 St. Macarius, called " of Egypt," also " the Great," was born in
either 295 or 300, and died in either 386 or 391. The best authorities
incline to the earlier date.

312 THE MYSTIC WAY
the psychologically probable age of eighteen,1 from a
prosperous life in the world — he was the son of wealthy
Christian parents — to the extreme of ascetic renunciation.
It happened one day that he heard in church the words of
the gospel : "If thou wilt be perfect, go and sell that
thou hast and give to the poor, and thou shalt have
treasure in heaven : and come and follow Me." 2 As St.
Augustine, hearing the child's voice say "Tolle, lege! "
knew that it spoke for him alone ; as St. Francis was
" smitten by unwonted visitations" in the lonely church and
came out another man; as St. Catherine of Genoa suddenly
received in her heart the " wound of the unmeasured love
of God," so Anthony heard in these words a personal
command. He at once obeyed them : and having stripped
himself of all property, he went to and fro for some time
amongst those Christians who were striving to live the
ascetic life in the world — the " athletes of piety " as they
were called in the language of that day — that he might
learn from them all he could.
But the storms and trials of the Purgative Way soon
seized upon him. His nature was strong and ardent : and
its movement toward transcendence was one long series
of battles between the lower and the higher centres of
consciousness. He fled into the desert ; first to a tomb
near his native village, then to a lonely ruined fort near
the Nile. Here, for a long period of years, in utmost
solitude, he struggled for self-conquest. The violence of
his temptations, the heroic austerities by which he opposed
them, can be discerned behind the symbolic form which
they have taken in the ancient, and well known, legends
of the " temptations of St. Anthony." When at last, at
the age of fifty-five, he returned to the world of men,
those who had expected to see a man physically wrecked
and mentally over-strung by fasting, penance and lone
liness, saw instead the adept of a true asceticism ; the
" mortified " mystic, " normal in body simply sane in
1 Cf. supra, Cap. I, § IV. 2 Matt. xix. 21.

MYSTIC LIFE IN EARLY CHURCH 313
mind." 1 Driven by the mystical impulse for service,
Anthony now devoted himself to organising the lives of
those ascetics who had followed him to the desert. During
the persecution of Maximinus (a.d. 311) he went to
Alexandria to comfort and strengthen the suffering
church: but this period of contact with the world was
followed, when the immediate need for his presence ceased,
by a second retreat into more remote solitudes — the " inner
mountain," near the Red Sea. Here he lived until his
death : sometimes visiting his old disciples in the desert
of the Thebaid, and ever accessible to the many who came
to him for help, teaching and advice.2 It is said that
his was one of those rare natures which never attained
the equilibrium characteristic of a mature mystical con
sciousness. His inner life was characterised by alternate
conflict and high spiritual joy; swinging to and fro between
the negative sense of sin and failure, and the ecstatic
communion with God which he described as " the only
perfect prayer";3 between the Divine Union and the
Dark Night. As he put it in the figurative language that
he loved, his " conflicts with demons " continued to the
last. In Anthony's second retreat, less savagely austere than
that of his purgative period, work took its place by the
side of contemplation as a part of the sane and normal
monastic life : not only the constant spiritual work of
teaching disciples, and giving comfort and advice to
pilgrims who sought him out, but those homely trades of
mat-weaving and agriculture which became a part of the
rule observed by all later Egyptian solitaries and monks,4
1 Hannay, op. cit., p. 99. I have condensed much of the preceding
account of Anthony's conversion and penance, which occupies the first
fourteen chapters of the Vita, from Mr. Hannay's excellent paraphrase.
2 Vita Antonii, caps. 49-58. 3 Cassian, Coll., IX. 31.
4 See Murray's Dictionary of Christian Biography, art. " Antonius
Abbas." Such manual work was the great protection of the hermit
against the monastic sin of " accidie " ; the restless misery and boredom
which comes over the contemplative when his spiritual insight fails him,

314 THE MYSTIC WAY
and give the first hint of that monastic ideal of ardent soul
in industrious body which finds its classical expression in
the Benedictine rule.
Anthony had little education, though the reports of his
disputes with Pagan philosophers suggest that he possessed
the ready wit and lucid mind so often found in great
contemplatives. Hence, his mysticism never took literary
form : we can but guess his doctrine from his life.1 That
doctrine was propagated through his immediate personal
influence ; the enduring influence and contagious quality,
possessed by a commanding character, a natural leader
and initiator of men. He " found a new form of life and
justified it " — the peculiarity, says Delacroix, of the
Christian mystical type : found it by the way of heroic
sacrifices, nurtured it by the twin means of contemplation
and service, and handed it on, through the disciples who
inherited his vitality, to the generations that were to be.
and he is thrown back on the futilities of daily life. Hannay (op. cit.,
pp. 154-157) has a vivid and amusing account of the monk smitten with
this spiritual disease.
1 The long sermon into which Anthony's teachings are condensed in
the Vita deals chiefly with his favourite subject of " demons," and the
way in which they may best be overcome.

IV
A MYSTIC OF THE DESERT
It was probably in the years which immediately pre
ceded and followed St. Anthony's death, that the principle
which had inspired his career, the secret of that life to
which he had attained, first found expression in literature :
in the work of his favourite disciple, St. Macarius the Great
of Egypt.1
Macarius had lived in closest sympathy with Anthony,
and is said to have tended him during the last fifteen years
of his life. Moreover, the curve of his development
closely followed that of his master. For twenty years he
too lived the solitary and penitential life of an anchorite
"alone with the wild beasts" in the desert of the
Thebaid : orientating his whole personality to that inflow
ing Power by which he felt himself to be possessed, war
ring with his lower nature, subduing the machinery of
sense to the purposes of the spiritual consciousness, by
those hard austerities which seem to our softer generation
to be compounded of the offensive and the miraculous.
Only when he had already become celebrated for an
exceptional sanctity — when psychic equilibrium was
restored, the affirmative state of spiritual illumination
established in him — did the compensating instinct of
service to his fellow men make itself felt. Then, as
Anthony came out from his ruined fort " strong in the
Spirit," to teach others how they might vanquish the
demons of sin and desire, so Macarius too — urged by
1 Not to be confused with St. Macarius of Alexandria, also a " father
of the desert." 3iS

316 THE MYSTIC WAY
the entreaties of those disciples who perpetually broke in
upon his solitude begging for spiritual help and advice
— exchanged the life of complete isolation which he had
loved, for that of the head of a " laura " or village com
munity of hermits, who dwelt around him in the Scetic
desert, and whom he trained in that rigorous asceticism
which he regarded as the foundation of all spirituality.
For these and others whom he helped and taught, he
wrote the homilies and tracts upon the spiritual life-
process and its "graces" which we still possess: the
greatest literary monument of Christian mysticism in the
fourth century. In asceticism the pupil of St. Anthony,
in mystical thought the descendant of St. Paul and the
Fourth Evangelist, he is the first scientific mystic of Chris
tendom ; reducing the experiences and intuitions of the
New Testament giants to a clear and orderly system
which is yet lit up by the vivid light of personal
experience.1 I have said that the mystical doctrine of Macarius, like
the life which he learned from Anthony the Great, was
rooted in asceticism. But this asceticism was not pur
sued for its own sake : was neither the result of a Mani-
chaean dualism, nor the deliberate self-torture of the
fanatic, trying to propitiate an angry deity. It was a
means to an end : the athletic and educative asceticism
of the Christian mystic, re-ordering his disordered loves,
subduing his vagrant instincts, that all his desires, all his
conative powers, may be trained towards the one Reality.
Its aim, says Macarius, is the production of a " strong,
clean, and holy " personality : an instrument adapted to
the true goal of life — the union of the soul with its
1 The life and works of Macarius are in Migne, Pat. Grtec, T. XXXIV.
The chief sources for his biography are the Historia Lausiaca of Palladius
and the Historia Monachorum of Rufinus. The best account of his
mysticism is by J. StCffels, Die mystiche Theologie Makarius des Aegyfters
und die itltesten AnsXtze christlicher Mystik (1908).. I am much in
debted to this excellent monograph.

MYSTIC LIFE IN EARLY CHURCH 317
Creator.1 " We can only behold that which we are " —
this law of knowledge, with its logical corollary that only
the God-like can know God, was already clear to him.
It was, then, on the solid and practical basis of character-
building — long and strenuous discipline, slow growth,
profound psychological adjustments — that his theory of
the mystical life was raised. Macarius was neither a
theologian nor a philosopher : but he was a born psycho
logist, with few illusions about human nature, and a
singularly clear perception of those native disharmonies,
those downward-falling tendencies always found in it,
which we call " sin." Though his writings show that
he was familiar with many schools of thought — had read
not only the Scriptures and early Fathers, but the Stoics
and some at least of the Alexandrian Neoplatonists — yet
he does but use the language of these thinkers to express
the results of an intense personal experience. It was by
the Christian method of steadfast attention to the Spiritual
Order, unwearied and loving meditation and prayer, and
for the Christian reason of disinterested love, that he
grew to the full stature of the mystic life : and it was by
the same means that he strove to induct other men into
that universe which he describes with the certitude and
enthusiasm of a citizen, as " Light," " Glory " and " True
Life." From his homilies, and the seven little tracts on
"Christian perfection," we can yet deduce the exultant
vision, by which Macarius was possessed : the form which
it took in his consciousness. His whole " system " —
though it is no more self-consistent, ring-fenced and com
plete than any other vital and evolving thing — hangs on
one central truth : itself the purest product of that mysti
cism of the " Kingdom " and " divine sonship " which
descends from Jesus of Nazareth. This truth has an
obverse and a reverse, a temporal and an eternal side.
The temporal, dynamic aspect of it is the idea of man's
1 StSffels, op. cit., p. 6.

318 THE MYSTIC WAY
soul as an infinitely precious and mysterious thing, pos
sessed of a latent divine quality — a seed that can spring to
life — and of deification as the natural goal of its develop
ment. The other aspect is the complementary idea of
God, the transcendent and eternal Reality, as revealing
Himself to that divine-human soul and willing its union
with Him : the mutual tendency or love existing between
separated spirits and their Source. Like Origen, Macarius
finds in the historic life of Jesus the classic " drawing
together " of the human and divine, of immanent and
transcendent Reality. This, first accomplished in Him,
must be continued in the " New Race " which is descended
from Him : and which represents a genuine fresh creation,
a new type, one of Life's "saltatory ascents." He speaks
in uncompromising terms of this novelty and high destiny
of the Christian life. " Christians belong to another
world, they are the sons of a heavenly Adam, a new
generation, the children of the holy Spirit, the bright and
glorious brethren of Christ, perfectly like their Father." 1
The movement of the self towards this transcendence,
its achievement of " divine humanity," is clearly under
stood by Macarius as an organic, not a magical process.
It takes place through the birth of consciousness into, and
its growth within, a new order : helped by deliberate
effort, moral storm and stress. As gradually and naturally
as the embryo of physical life emerges into the physical
world, the germ of real life which is latent in human
personality takes form and develops to the mystic climax
of perfect participation in the Eternal World. The whole
great movement — at once a pilgrimage and a transmutation
from the enslaved and degenerate life which he calls " sin "
to the free, mature, exultant life which he calls " glory "
— is for Macarius the essence of the Christian idea. " As
the child in the womb does not suddenly grow into a
man, but gradually takes form and comes to birth, and
even then is not a perfect man, but must grow during
1 Horn. VIII.

MYSTIC LIFE IN EARLY CHURCH 319
many years that he may attain to manhood; so also must
man grow gradually in the spiritual life, which is a state
of highest wisdom and most ethereal form, until he attains
at last to perfect manhood and to complete maturity." 1
This gradual and orderly deification of human person
ality originates, like human life, in the conjunction of two
forces ; in a communication of vitality from without. The
fertilising touch of Divine Energy must somehow pene
trate the ramparts of self -hood and sting to life the hidden
seed, man's little spark of reality.2 It begins, in fact,
with the experience of mystical conversion, the group of
movements and changes that together result in " new
birth." Moreover, Macarius sees with an unusual sharp
ness that this same dependence on the Universal Life
characterises the " new creature " during the whole of its
unresting and adventurous career. Its growth is con
ditioned by correspondences with that world of spirit
which supports and feeds it. These correspondences are
not automatic, but are set up by the deliberate willed acts
of the free personality. Its attention and receptivity, its
eagerness and desire, are essential to the inflow of power :
" the perfect operation of the Spirit is conditioned by the
will of man." 3
Thus will and grace, the interaction of an interior and
an exterior energy, are the coefficients which together
work the mystical life-process. This life-process, then, is
not merely a miraculous gift forced upon man from with
out, nor merely the gradual upgrowth of something
" natural " which he has within, but the result of the
interplay of both these elements : of a growth that
depends, like physical growth, upon the perpetual eager,
voluntary absorption of new material from the surround-
1 Horn. XV. 41. The birth imagery of Macarius, which is worked
out in some passages with minute details of a physical kind, is reproduced
by Dionysius the Areopagite (De Eccles. Hier., cap. 3, iii. 6), and hence
became the common' property of later mystics.
2 Horn. II. 3 and IV. 6, and 7. 3 Horn. XXXVII. 10.

320 THE MYSTIC WAY
ing universe, upon the feeding of the soul on the substance
of Reality. The babe sucking its mother's breast, said
Patmore, is the type and prince of mystics : 1 the child
of the Infinite must be nourished at the source of his
being if he is to grow up to maturity. This idea,
prominent in the Fourth Gospel, is central for the
mysticism of Macarius. " For as the body hath not life
from itself, but from without, that is from the earth, and
without those things which are external to it, cannot con
tinue in life : so too the soul cannot be re-born from this
world into that more living world, and take to itself wings
and grow and grow up into the Spirit of God, and put on
the secret heavenly clothing of beauty and holiness, with
out that food which is its life. For the bread of life, and
the living water, and the wine that maketh glad the heart
of man, and the oil of gladness, and the whole variety
of the food of the heavenly Spirit, and the heavenly
clothing of light which is of God — in these doth the
eternal life of the soul consist." 2
Note well, that it is not a sacramental act which St.
Macarius is here concerned to acclaim : nor should we
expect this in one who had lived, as did these first
Egyptian mystics of the desert, outside the sphere of all
ecclesiastical observances. The first hermits were as inde
pendent of Church and sacraments as the Quakers them
selves.3 They " walked and talked with God " : their
ideal was a direct and unmediated intercourse with the
Divine Order. " The Lord Himself is the heavenly food
1 The Rod, the Root, and the Flower, " Aurea Dicta," 128.
2 Horn. I. 11.
3 Hannay, The Spirit and Origin of Christian Monasticism, pp. 1 15-122.
With the growth of the " lauras " or hermit villages, however, the need
of a regular sacramental dispensation made itself felt ; for here many
came to attempt the religious life who would never have dared the terrors
of a complete solitude. Hence Macarius himself, apparently on the
advice of St. Anthony, was ordained a priest in the year 340 in order
that he might minister to the community of disciples which had gathered
about his cell (op. cit., p. 120).

MYSTIC LIFE IN EARLY CHURCH 321
and spiritual drink of the soul," says Macarius.1 " I do
not need the communion, for I have seen Christ Himself
to-day," says the hermit Valens to his disciples ; 2 and
this was no doubt the spirit of the true solitaries, whose
loneliness would have been unendurable had it been as
complete as it seemed to other men, unrelieved by that
which Thomas a. Kempis calls the " great craft " of
heavenly conversation.
The beautiful chapters in which a, Kempis tries to
teach this heavenly art, this direct and loving intercourse,
and describes its rapturous satisfactions, tell us far more
of the secret life which was possessed by these fathers of
the desert, the friendship that lit their loneliness, the
character of their communion with, and " feeding upon,"
God, than the fantastic biographies of the Vita Patrum:
for a thousand years makes little difference to the true
monastic temperament, which is conditioned by its out
look on Eternity rather than by its circumstances in time.
" In the wilderness the Beloved " must often have spoken
thus to the heart of the lover, " as it were a bashful lover
that his sweetheart before men entreats not."3 In the
long still days and watchful nights a Presence drew near,
and became the strength and refreshment of the solitary's
soul. " Shut thy door upon thee, and call unto thee Jesu thy
Love," says a Kempis. " Dwell with him in thy cell,
for thou shalt not find elsewhere so great peace. . . .
When Jesu is nigh all goodness is nigh, and nothing
seemeth hard ; but when Jesu is not nigh, all things are
hard. When Jesu speaketh not within, the comfort is of
little price ; but if Jesu speak one word, there is found
great comfort. . . . To be without Jesu is a griev
ous hell, and to be with Jesu is a sweet Paradise. If
Jesu be with thee, there may no enemy hurt thee. . . .
It is a great craft for a man to be conversant with
1 Horn. XIV. 3. 2 Vita Patrum, V. 24.
3 Richard Rolle, The Fire of Love, Bk. II. cap. 7.

322 THE MYSTIC WAY
Jesu ; and to know how to hold Jesu, is a great
prudence." 1
Here, the intercourse of the soul with the supersensual
takes its most intensely personal form. The " feeding "
which Macarius describes is the completing opposite of
such an experience. It is the impersonal aspect of man's
most intimate communion with the Divine Order. His
constant use of Christological language, his free move
ment between the ideas of Personality and of Grace, show
that for him, as for most great mystics, these were but
two ways of apprehending one Reality. For him, in fact,
as for Clement of Alexandria and Augustine, heavenly
contemplation is the " food of the full grown spirit," the
medium of its refreshment and sustenance, of an actual
appropriation of new energy : yet, in that act of feeding,
it is the personal Christ of whom he conceives, in true
Johannine fashion, as mystically assimilated and knit up
into the substance of the soul.
The new-born life of Spirit, thus sustained from with
out by its "feeding" on Reality, enters at once on the
process of growth. This process is to Macarius so real,
so objective, that he conceives of it not only as a spiritual,
but in a sense as a physical occurrence. The gradual
" change " from " glory to glory " into the image of God,
which he accepts from Paul as the essence of Christian
psychology, becomes a change in the substance, the con
stitution of the soul : because he regards the soul, with
the Stoic philosophers, as something not wholly im
material, but made of a fine, ethereal stuff. The mystical
life-process, then, signifies the actual steady transmutation
of this substance from its original " density " to purest
spirituality, under the purgative action of the Divine Fire,
which cleanses, heals and renews it : and ends in a personal
and physical approximation of the "re-made," ethereal-
ised, transmuted, soul to the spiritual being of Christ 2 —
1 De Imit. Christi, Lib. I. cap. 20 and Lib. II. cap. 8.
2 Steffels, p. 162.

MYSTIC LIFE IN EARLY CHURCH 323
an elaboration of Paul's most splendid dream, made under
the influence of Stoic philosophy.
Such a process means for consciousness a searching
moral readjustment, a destruction of old paths, a cutting
of new : the steadfast endurance of that which St. John of
the Cross called " the dark night of loving fire " — in a
word, Purgation of the most drastic kind. It means, for
a mystic of that time and place, a thorough-going asceti
cism; the outward and visible sign of this Interior and
painful change in the direction of life, this deliberate war
declared on old ideals. As a corn of wheat hidden in
the earth slowly ripens during the storms and hardships
of winter, so Macarius — who loves, as do all great mystics,
the close parallels between " nature " and " grace " —
describes the seed of new life as slowly ripening amongst
the turmoils, deprivations and miseries of this season of
stress. It then, he says, puts forth four little shoots,
which mark the steady march of its development : faith,
renunciation, charity and humility. They are the crescent
indications of the unfolding of the mystic type. Often
enough Macarius and his disciples must have watched
this natural process in the laura, where each hermit grew
a patch of wheat sufficient for his own needs.
If it be faithful to the harsh and storm-swept career
of sacrifice and love, the growing spirit passes from the
period of stress to a spring-like state of mystical eleva
tion : from Purgation to Illumination. " Like metals
which, cast into the fire, lose their natural hardness, and
the longer they remain in the furnace are more and more
softened by the flame," he says under another image, its
resistances to grace have been burned away ; the hard,
edges are melted, every part of it is made molten and
incandescent by the Fire of Love.1 Hence, instead of the
painful burning of the Fire, the agony of collision be
tween two inharmonious orders of reality, it experiences
that same onslaught of spirit, that same inflowing dower
1 Horn. IV. 14.
Y 2

324 THE MYSTIC WAY
of grace and truth, as the irradiations of the heavenly
Light. This image of the divine vitality successively experi
enced as a painful Fire and a heavenly Light — of the
purging of the soul as in a furnace ; the anguish through
which it passes to that condition of harmony in which,
" itself becoming fire," the flame that had been in its
onslaught a torment to the separated will becomes to the
transmuted creature an indwelling radiance, a source of
joy and life, — all this is found again and again in the later
Christian mystics. Whatever be its ultimate origin, or
the exact course of its descent, they all recognised it as a
faithful picture of the experiences which they had known :
and hence their declarations may help us to understand
something of the spiritual adventures which Macarius
here struggles to describe.
"As a bar of iron, heated red-hot, becomes like fire
itself, forgetting its own nature," says St. Bernard, "or
as the air radiant with sunbeams seems not so much to
be illuminated as to be Light itself; so in the saints all
human affections melt away, by some unspeakable trans
mutation, into the Will of God." 2 "The naked will,"
says Ruysbroeck, " is transformed by the Eternal Love as
fire by fire." 2 "We are like coals," he says in another
place " burned on the hearth of Infinite Love." 3 " Souls
thrown into the furnace of My charity," says the Divine
Voice to St. Catherine of Siena, " the whole of them
being inflamed in Me, are like a brand which is not wholly
consumed in the furnace, so that no one can take hold of
it or extinguish it, because it has become fire." 4
For St. Catherine of Genoa, too, the love of God was
felt in terms of fire and light : and this conception is the
basis of her celebrated doctrine of Purgatory. "This
holy soul, yet in the flesh, found herself placed in the
purgatory of God's burning love, which consumed and
1 De diligendo Deo, cap. 10. 2 Samuel (Hello, p. 201).
3 De Septem gradibus amoris, cap. 14. 4 Diahgo, cap. 78.

MYSTIC LIFE IN EARLY CHURCH 325
purified her from whatever she had to purify, in order
that after passing out of this life she might enter at once
into the immediate presence of God her Love. By means
of this furnace of love she understood how the souls of
the faithful are placed in purgatory to get rid of all the
rust and stain of sin that in this life was left unpurged.
. . . The souls are covered with a rust, the rust of sin,
which is gradually burned away by the fire of purgatory.
The more it is burned away, the more they respond to
God their true Sun : their happiness increases as the rust
falls off, and lays them open to the Divine Light."1
Here we have the exact psychological situation de
scribed by Macarius. In the work of a later mystic, St.
John of the Cross, its implications are made yet more clear.
The Fire and the Light are, of course, two ways of experi
encing one Reality, which brings torment or rapture
according to the temper and purity of the receptive soul.
" When the Divine Light beats upon the soul," he says,
"it makes it suffer, because the purgative and loving
knowledge, or Divine Light, is to the soul which it is
purifying in order to unite it perfectly to itself as fire is
to fuel which it is transmuting into itself." Because the
spirit is opaque and resistant, it feels this Divine Energy
as a " dark night of loving fire "; but " when it has been
purified ... it will have eyes to discern the blessings
of the Divine Light." 2
For the soul of the lover there is a subtle joy even in
the anguish of the Fire. It is a " flame of living love,"
says John of the Cross again : and its pain is like the pain
of lovers, strangely compounded of anguish and delight.
" O burn that burns to heal !
O more than pleasant wound !
And O soft hand, O touch most delicate,
That dost new life reveal,
That dost in grace abound,
And, slaying, dost from life to death translate.
1 Trattato di Purgatorio, caps. I and 2.
2 Noche Escura del alma, Lib. II. caps. 9, 10, 12, 13.

326 THE MYSTIC WAY
O lamps of fire that shined
With so intense a light
That those deep caverns where the senses live,
Which were obscure and blind,
Now with strange glories bright
Both heat and light to his beloved give." *
The spiritual Fire and Light, then, shining ever more
clearly within the purified soul which they have raised to
their own tension and temperature, bring it to that state of
perfect self-knowledge, in which its own situation within
the transcendental order becomes clear to it ; enable it to
apprehend the unspeakable revelations of God; and even
confer on it the ecstatic vision of the Divine Nature.2
For Macarius, as for the Fourth Evangelist, Light and
Life are identical : they are interchangeable names for the
primal Reality manifested in the Christ-Logos, and now
experienced by human consciousness. He leaves us in
no doubt as to the all-round enhancement of life, the
rich variety of response towards every level of existence,
every aspect of the Being of God, made possible to those
who are irradiated by this Incomprehensible Light : the
balanced and Christ-like career of charity and contempla
tion which awaits them.
" Those who have become the true children of God,
and are re-born of the Spirit, . . . these receive from the
Spirit of God many and various favours and activities.
Sometimes, like guests at a royal feast, they are satiated
with indescribable enjoyments ; sometimes they are filled
with a divine and intimate delight, like that of the
bride when she rejoices in the presence of the bride
groom . . . sometimes the communication of the divine
mysteries induces in them a holy inebriation. Sometimes
they are seized by a lively compassion at the sight of
human misery, and, in the ardour of their charity, they
1 St. John of the Cross, Llama de amor viva, translated by Arthur
Symons. 2 St6ffels, op. cit., p. 147.

MYSTIC LIFE IN EARLY CHURCH 327
give themselves wholly to prayer and tears, begging the
Divine Mercy for the whole human race ... as a brave
soldier puts on the armour of his king, rushes into the
battle, and returns victorious, so we sometimes see the
spiritual man put on the armour of the Spirit, and attack
the enemies of the soul and crush them under his feet.
At other times, he immerses himself in a profound
silence ; and then his soul enjoys great peace, and tastes
in its quietude of ineffable delights. Or else the Holy
Spirit illuminates his intelligence, and communicates to
him a supernal wisdom, and high knowledge which human
speech cannot express. Thus does divine grace cause the
incessant alternations of peace and of activity."1
Such a career of inspired activities, however — irradiated
by the Divine Spirit, but not yet one with it — is for
Macarius only a half-way house. In very different
language he describes the state of those " deified " selves
in whom has been accomplished the " spiritual marriage "
of the Logos and the soul. These are the utterly sur
rendered spirits whom " the heavenly charioteer " drives
wherever He will; and who are themselves so completely
transmuted to another glory and power by the action of
the divine Fire and Light, that they become centres which
reflect something of that absolute Power and Glory to
the world. "The soul," he says in the great homily
which sums up his whole mystic doctrine, " that, prepared
by the Holy Spirit to be His seat and habitation, and
found worthy to participate in His light, is illuminated
by the beauty of His ineffable glory, becomes all light,
all face, all eyes,2 nor is there any part of her that is not
1 Horn. XVIII. 7-9.
2 The reference is of course to Ezekiel's vision of the Cherubim,
which Macarius interpreted in proper Alexandrian fashion as an allegory
of the glorified soul. " And their whole body, and their backs, and their
hands, and their wings . . . were full of eyes . . . and the glory of the
God of Israel was over them above. . . . Every one had four faces apiece,
and every one had four wings ; and the likeness of the hands of a man
was under their wings " (Ezek. x. 12, 19, 21).

328 THE MYSTIC WAY
full of these spiritual eyes of light. That is to say, no part
of her is in shadow, but she is all entirely wrought into
light and spirit and is all full of eyes, having neither an
anterior nor a posterior part ; but appears as it were all
face because of the ineffable beauty of the glory of the
Light of Christ, that hath descended on her and dwells
with her. And as the sun is altogether of one likeness,
having no hinder nor imperfect part, but is all throughout
resplendent with light, and is all light without least variety
of part; or even as fire, that is to say the light of fire, is
all like unto itself, neither hath in itself before nor behind,
greater nor less, so too the soul that is perfectly illuminated
by the ineffable beauty of the glory of the light of the
face of Christ, and perfectly partakes of the Holy Spirit,
and is adjudged worthy to be made the dwelling-place and
seat of God, becomes all eyes, all light, all face, all glory
and all spirit. . . . The Cherubim, then, are driven, not
whither they would themselves go, but the way in which
He who holds the reins directs. Which way so ever He
is willing, there they go, and He carries them. For it
saith " Manus enim erat sub illis." Thus the holy souls
are led and directed on their way by the spirit of Christ,
who leads them where He chooses ; sometimes into
heavenly contemplation, sometimes to bodily activities.
Where His pleasure is, there do they serve Him. ... If
therefore thou art become the throne of God, and the
Heavenly Charioteer hath seated Himself within thee,
and thy soul is wholly become a spiritual eye, and is
wholly made into light ; if too thou art nourished with
the heavenly food of that spirit and hast drunk of the
Living Water, and hast put on the secret vesture of light
— if thine inward man has experienced all these things
and is established in abundant faith, lo ! thou livest indeed
the Eternal Life, and thy soul rests even in this present
time with the Lord. Lo! thou art an adept, and hast
verily " received from the Lord these things that thou
mayest live the true life. But if thou art conscious of

MYSTIC LIFE IN EARLY CHURCH 329
none of these things, lament and grieve and mourn,
because as yet thou art not made a sharer of the eternal
and spiritual riches and hast not received true life." x
We may observe in this passage a synthesis of all the
main elements of Christian mysticism : and first, how
completely it is governed, not by the idea of vision, but
by the idea of life. " To live the true life " — this it is
which St. Macarius has learned in the desert ; this total
surrender of the individual to the universal purpose, which
makes the mature soul like to the swift-moving Cherubim,
seats of the Divine Wisdom, who "go not whither they
would," but are driven by the will of the Spirit that holds
the reins. At the end of the Mystic Way he finds himself,
like Paul, to be God-possessed ; subject to a " secondary
personality of a superior type," an indwelling power that
drives him where it will. "The hand of the charioteer
is under his wings." Even in this present life, then, he
knows that such high levels of response to the Tran
scendent Order are possible for the spirit of man. They
represent the dynamic aspect of that supernal life and
consciousness which he calls " glory " : the divinely
governed progress, the " movement which is life itself,"
and which balances that fruition of Reality — " all joy, all
delight, all exultation, all love" — in which the deified
soul feels itself to be " immersed in the Spirit, as a stone
at the bottom of the ocean is immersed in the sea." 2
Thus the end to which the mysticism of Macarius tends,
and for which he has endured hunger, thirst and utter
loneliness, the trials and uncertainties of the spiritual
adolescence, and heroic struggles with the flesh, is no
selfish satisfaction. It achieves the paradoxical combina
tion of humility and ecstacy, of complete surrender and
energetic love. Its aim is identical with the supreme
ambition of the German mystic : " to be to the Eternal
Goodness what his own hand is to a man " — an absolute
dedication to the purposes of the Infinite Life. The
1 Horn. I. 2. 2 Horn. XVIII. 10.

.330 THE MYSTIC WAY
mystic, like the Cherub, is submitted to the secret guidance
of the Spirit ; yet his individual activity remains. He is
" all eyes and all wings " — all vision and all energy ; " all
light and all face " — reflecting the splendour of Reality
to other men. To this career his new birth, his long
endurance of the heavenly Fire, his steady upward growth,
his participation in the heavenly Light, his final trans
mutation into "light and spirit," have been directed.
Such an ideal has more affinity with Gethsemane than with
Alexandria, for it makes of self-naughting man's highest
good : Non mea voluntas, sed tua fiat.
Macarius, in fact, looks back to Paul and John, and
through them to Jesus. These are the real sources of
his doctrine of true life, and he is the real inheritor of their
tradition ; the channel through whom the " mounting
flood " of their spirit passed on its way to the great
mystics of the West. St. Basil the Great was his friend ;
and from the Rule of Basil came ultimately the Rule of
Benedict, and thence the whole mediasval theory of the
religious life, with its definite system of character-building,
its eager pursuit of perfection, its balanced career of con
templation and work. Hence Macarius the Coptic hermit,
rather than Dionysius the Neoplatonist, is the vital link
between East and West in the chain of the Christian
Mystics ; a true thoroughfare of the Spirit of New Life.

CHAPTER VI
THE WITNESS OF THE LITURGY
" Manducat te Angelus ore pleno : manducet te peregrinus homo pro
modulo suo, ne deficere possit in via, tali recreatus viatico " (Preeparatio
ad Missam).
" Et inveni me longe esse a,te in regione dissimilitudinis, tanquam
audirem vocem tuam de excelso : Cibus sum grandium, cresce, et mandu-
cabis me; nee tu me in te mutabis, sicut cibum carnis tuse, sed tu muta-
beris in me " (St. Augustine, Confessions, Bk. VII. cap. 10).

THE OUTER MYSTERY
A liturgy, says Dom Cabrol, is " the external and
official manifestation of a religion " : 1 and the Mass, the
typical liturgic rite of the Catholic world, is " the synthesis
of Christianity." 2 If, then, our discovery of the mystic
life at the heart of the Christian religion be a discovery
indeed and not a fantasy, it is here that we may expect
to find its corroboration. Here, in that most characteristic
of the art-products of Christendom, the ceremonial with
which the love and intuition of centuries have gradually
adorned the primitive sacrament of the Eucharist, we may
find the test which shall confirm or discredit our conclu
sions as to the character of that life which descends from
Jesus of Nazareth.
Much of the material that we have considered, and on
which those conclusions were based, belongs in form to
the past. It comes to us now as history, not as experience :
though it is illuminated and made actual by the ever-
renewed repetition of its chief characters in the lives of all
those mystics through whom the mounting flood of Spirit
has passed upon its way. By their help we may still go
back up the stream of becoming, till we reach their source;
the parent type. But here, in the ceremony of the Mass,
we have a work of art designed and adapted by the racial
consciousness of Christendom for the keeping and reveal
ing of something, claiming descent from that same source,
which lives : lives, not in the arid security of liturgical
1 Les Origines Liturgiques, p. 17. 2 Ibid., p. 140.
333

334 THE MYSTIC WAY
museums, but in the thick of diurnal existence — in the
cathedral and the mission hut, in the city and the cloister,
in the slums and lonely places of our little twisting earth.
This " something " is still the true focus of that Christian
consciousness which has not broken away from tradition.
The great dramatic poem of the liturgy is still for that
consciousness the shrine in which the primal secret of
transcendence is preserved. We may yet experience the
full force of its immense suggestive magic when we will.
Here, from within the circle of the static, the authoritative,
the apparently mechanical, the Spirit of Life now makes
its most subtle appeal. In this strange reliquary it has
successfully endured through centuries of change.
The Christian Church has often been likened, and not
without reason, to a ship : a ship, launched nineteen
hundred years ago upon that great stream of Becoming
which sets towards the " Sea Pacific " of Reality. Though
she goes upon inland waters, yet hints of the ocean magic,
the romance of wide horizons, mysterious tides and undis
covered countries, hang about her. In the course of her
long voyage, carried upon the current of the river, she has
sometimes taken fresh and strange cargo on board ; some
times discharged that which she brought with her from
the past. She has changed the trim of her sails to meet
new conditions, as the river ran now between hard and
narrow banks and now spread itself to flow through fields.
But through all these changes and developments, she kept
safe the one treasure which she was built to preserve:
the mystical secret of deification, of the ever-renewed and
ever-fruitful interweaving of two orders of reality, the
emergence of the Eternal into the temporal, the perpetu
ally repeated " wonder of wonders, the human made
divine." She kept this secret and handed it on, as all
life's secrets have ever been preserved and imparted, by
giving it supreme artistic form. In the Christian liturgy,
the deepest intuitions, the rich personal experiences, not
only of the primitive but of the patristic and mediaeval

THE WITNESS OF THE LITURGY 335
epochs, have found their perfect expression. Herein has
been distilled, age by age, drop by drop, the very essence
of the mystical consciousness. "The rites and symbols
of the external Christian church," says Eckartshausen,
" were formed after the pattern of the great, unchangeable,
and fundamental truths, announcing things of a strength
and of an importance impossible to describe, and revealed
only to those who knew the innermost sanctuary." 1 Each
fresh addition made to this living work of art has but
elaborated and enriched the one central idea that runs
through the whole. Here it is that Life's instinct for
recapitulation is found at work : here she has dramatised
her methods, told in little the story of her supreme ascent.
The fact that the framework of the Mass is essentially
a mystical drama, the Christian equivalent of those
Mysteries which enacted before the Pagan neophyte the
necessary adventures of his soul, was implicitly if not
directly recognised in very early times. It was the
" theatre of the pious," said Tertullian in the second
century ; 2 and the steady set of its development from
the Pauline sacrament of feeding on the Spiritual Order,
the Fractio Panis of the catacombs, to the solemn drama
of the Greek or Roman liturgy, was always in the direction
of more and more symbolic action, of perpetual elabora
tions of the ritual and theatrical element. To the sacra
mental meal of apostolic times, understood as a foretaste
and assurance of the " Messianic banquet" in the coming
Parousia, there was soon prefixed a religious exercise
— modelled perhaps on the common worship of the Syna
gogue — which implied just those preparatory acts of
penance, purification and desirous stretching out towards
the Infinite, which precede in the experience of the grow
ing soul the establishment of communion with the Spiritual
World. Further, the classic exhibition of such communion
— the earthly life of Jesus — naturally suggested the form
1 The Cloud upon the Sanctuary, Letter II.
2 De Spectaculis, 29 and 30. See Him, The Sacred Shrine, p. 493.

336 THE MYSTIC WAY
taken by this " initiation of initiations " J when its ritual
development once began ; the allegory under which the
facts of the Christian mystery should be exhibited before
men. The Mass therefore became for devout imagination
during the succeeding centuries, not only the supreme
medium through which the Christian consciousness could
stretch out to, and lay hold on, the Eternal Order, not
only the story of the soul's regeneration and growth, but
also the story of the actual career of Jesus, told, as it were,
in holy pantomime : indirect evidence that the intuitive
mind of the Church saw these as two aspects of one truth.2
Hence every development of the original rite was made
by minds attuned to these ideas ; with the result that
psychological and historical meanings run in parallel
strands through the developed ceremony, of which many
a manual act and ritual gesture, meaningless for us,
had for earlier minds a poignant appeal as being the
direct commemoration of some detail in the Passion of
Christ. As Europe now has it, then, in the Divine Liturgy of
the Orthodox and the Mass of the Catholic Church, this
ceremony is the great living witness to — the great artistic
expression of — those organic facts which we call mystical
Christianity : the " transplanting of man into a new world
over against the nearest-at-hand world," the "funda-
1 Dionysius the Areopagite. De Eccles. Hier., cap. 3, i. I.
2 The great exponent of the Mass as a dramatic presentation of the
life of Christ is the ninth-century theologian Amalarius of Metz, De
Ecclesiasticis Officis ; but this kind of interpretation had already begun
in the third century, in the writings of St. Cyprian, and was developed
in the sixth and seventh by St. Germanus of Paris and St. Isidore of
Seville. See W. H. Frere, The Principles of Religious Ceremonial, cap. II.
The most celebrated and elaborate of all these allegorical explanations
is of course that contained in the Rationale of Durandus of Mende
(thirteenth century). Convenient modern accounts are in Hirn, The
Sacred Shrine, cap. 5 (with full bibliography), and A. Durand, Trisor
Liturgique des fidiles, pp. 29-60. The same method of interpretation
was followed in the Eastern Church. See Neale and Littledale, Liturgies
of SS. Mark, James, Clement, etc., pp. xxi-xl.

THE WITNESS OF THE LITURGY 337
mental inner renewal," the "union of the human and the
divine." 1 All the thoughts that gather about this select
series of acts — apparently so simple, sometimes almost
fortuitous, yet charged with immense meanings for the
brooding soul — all the elaborate, even fantastic symbolic
interpretations placed upon these acts in mediaeval times,
have arisen at one time or another within the collective
consciousness of Christendom. Sometimes true organic
developments, sometimes the result of abrupt intuitions,
the reward of that receptivity which great rituals help
to produce, they owe their place in or about the cere
mony to the fact that they help it in the performance of
its function, the stimulation of man's spiritual sense ;
emphasising or enriching some aspect of its central and
fundamentally mystical idea.
That central idea, as we have seen, is simple and yet
complex. Here, as nowhere else, we find it in its many-
sided unity. "The divine initiation of the Eucharist,"
says Dionysius the Areopagite, " although it has a single,
simple and indivisible Source, is multiplied out of love
to man into the holy variety of the symbols, veiling itself
in all those, external forms whereby Divinity is manifested
to us. Yet this multiplicity of symbols always returns
to the fundamental Unity : to which Unity all worthy
participators in this mystery are drawn." 2 Transmuta
tion and communion : the pushing out as it were of a
bit of the time world into the eternal world, or — the same
thing seen at another angle — the discovery of Reality's
substance under simplest accidents within the framework
of the Here-and-Now : the paradoxical encounter of
Divine Personality under profoundly impersonal forms :
Divine Union actually achieved by the separated human
creature : the feeding of crescent spirit upon Eternal Life :
the slow growth and pilgrimage of the soul up from its
new birth to an actual attainment of God, under the cyclic
1 Eucken, The Truth of Religion, pp. 544-545.
2 De Eccles. Hier., cap. 3, iii. § 3.

338 THE MYSTIC WAY
law that governs the Mystic Way — all these aspects of
Life's movement have their place in it.
I propose, then, to examine in some detail the witness
which is borne by the liturgy to the character of the
mystic life : and to take as the basis of inquiry the
Roman ceremony of the Mass as we now possess it. To
the practical mind such a proceeding must seem at best
fantastic and at worst insane. To the liturgic student it
will seem in addition profoundly unhistorical; since the
Roman Missal contains many late mediaeval additions,
and has lost several primitive elements — has in fact been
subjected to the vital law of mobility and change. To
the first type of student I reply, that the study of those
artistic and religious forms in which his emotions and
intuitions are expressed, is an important part of the study
of man. To the second, that the additions and develop
ments which differentiate the primitive from the modern
Mass have all taken place in harmony with, and as adorn
ments of, the central idea which the Eucharist is designed
to exhibit ; they are but the rubrications of the text.
Also they have been for the most part the work of great
and ardent spirits, true members of the " Interior
Church " ; and " all that the external Church possesses in
symbol, ceremony, or rite, is the letter which expresses
externally the spirit and the truth residing in the interior
Sanctuary." 1 Hence, if our view of that central idea be
correct, they should demonstrate rather than obscure it:
should represent life's secret, gradual, and ever deepening
apprehension of its richness and variety. I choose the
Roman rite rather than the Divine Liturgy of the
Orthodox Church — with which, however, we may often
illustrate and compare it — not because it is more mystical,
but because it is so easily accessible to all Christians of the
West ; and represents the supreme effort of their Church
towards that which Eucken has called " the bringing of
1 Eckartshausen, The Cloud upon the Sanctuary, Letter II.

THE WITNESS OF THE LITURGY 339
the supersensuous world to some kind of concrete
expression." x
When we take up the Roman Missal,2 we find that it
consists of an unvarying nucleus— the " Order of the
Mass" — and a number of special parts; the readings,
chants and prayers proper to each Sunday and feast-day of
the year, each circumstance of human life. In these special
parts we notice at once a certain order, which, if not inten
tionally devised, is now at least most clearly present : an
order which links up that ascent to communion with God
which this ceremony exhibits in terms of time and space,
first with the historic career of Jesus, next with the cyclic
movement of those spiritual seasons which condition the
growth of the soul, finally with the fortunes of the whole
Christian family — the continuity and solidarity of the
New Race. The life of the Founder is here recapitulated,
step by step, from Advent to Pentecost : the great external
facts of it, the alternate joys and pains. Side by side with
this historical drama runs the parallel strand of the psycho
logical drama: the story of the Mystic Way trodden by
those who " imitate Christ." This, too, goes from the
"advent" of the first faint stirrings of new life, and the
birth and slow, steady unfolding and growth of spirit,
through the purifications of Lent, the destitutions and
self-surrender of Passion-tide, to the resurrection-life,
and great completing experience of a Triumphing Spiritual
Power. All the way from the first turn in the new direc
tion — "Ad te levavi animam meam:"3— to the final,
sublime consciousness of world-renewal — " Spiritus
Domini replevit orb em terrarum, alleluia:"41 — the chang
ing, moving liturgy tracks out the adventures of the soul.
Within this great memorial act is again enshrined the
1 The Truth of Religion, p. 463.
2 Readers who distrust the word " Roman " in such a connection will
find nearly all of the described characteristics in the Sarum Missal.
3 Introit for the First Sunday in Advent.
4 Introit for Whitsunday.
Z2

340 THE MYSTIC WAY
lesser memorial acts which do honour to those who have
celebrated in their lives the difficult liturgy of love : the
" illustrious athletes " in whom " grace was victorious "
as they are called in the Nestorian rite.1 There is hardly
a day on which such partial repetitions of the pattern
career — the attainment of sanctity, the ascent to the
Eternal Order and heroic descent in charity to men —
achieved by some man or woman is not commemorated
with declarations of gratitude and joy.
" O quam pulchra est casta generatio cum claritate ! " . . .
" Implevit eum Dominus spiritu sapientise et intellectus : stolam glorias
induit eum. . . ."
" Justus germinabit sicut lilium : et florebit in aeternum ante Dominum." 2
The special characters of these, the " Knights and Ladies
of the Holy Spirit " are here recited : sometimes — and
especially in the older collects — with ,the epic dignity
proper to the commemoration of heroic personalities :
sometimes in little, sudden loving phrases, the naive and
intimate expressions of a domestic joy and pride. St.
Francesca Romana, unwearied helper of the poor, who
was " honoured by the close friendship of an angel " : St.
Jerome Emilianus, " a father of orphans " : St. Catherine
of Genoa, " wholly burned up by the Fire of Divine
Love " : St. Jane Frances de Chantal, who " sought with a
wonderful fortitude in every by-way of life the one way of
perfection " : St. Rose of Lima on whom " heavenly grace
fell like dew, so that she brought forth the flowers of
patience and virginity": St. Francis of Assisi, through
whom "the Church conceived and bore new children":
St. Peter of Alcantara, teacher of St. Teresa, blessed by the
twin gifts of " wondrous penitence and loftiest contempla
tion " : St. Gertrude, " in whose heart God made Himself
a home": 3 day by day these, and hundreds of other
1 Brightman, Liturgies Eastern and Western, Vol. I. p. 279.
2 Common of Virgins, Easter Gradual; and Common of Doctors,
Introit and Easter Gradual.
3 Collects for March 9, July 20, 4th Sunday after Easter, Aug. 21,
Aug. 30, Oct. 4, Oct. 19, Nov. 15.

THE WITNESS OF THE LITURGY 341
amateurs of Eternity, initiates of humility and love, are
brought to mind by the living members of that race which
produced them, ensamples of the rich variety in unity
which marks the mystic type.
This, then, is the triple recapitulation effected by the
wide rhythms of the ecclesiastical year : a threefold wit
ness to new life, first achieved in a classic example, then
taught and continued in the race. But day by day within
this wider rhythm, the developed sacramental act presents,
in more intimate and detailed drama, the " Mystic Way "
trodden by each spirit in its movement from partial to
completed life; the law of man's growth into Reality, the
economy of the Kingdom of Heaven. The Order of the
Mass — the unchanging nucleus of it — is the book of this
more intimate drama : the ceremonial and deeply mystical
representation, not of an historical past nor of an apoc
alyptic future, but of an Everlasting Now, the rules
which govern the correspondence between two orders of
Reality, the communion of those two mysterious forces
which we call life human, and life divine.
Now this order, this rite, consists structurally of two
distinct parts : the so-called " Mass of the Catechumens "
which ends with the reading of the Gospel, and with the
instruction or sermon that may follow it, and the " Mass
of the Faithful " extending from the Offertory to the
end. The sharp cleavage between these two parts is now
veiled in the Missal by the Creed which comes between
them; an eleventh-century innovation so far as the Roman
rite is concerned.1 It has ceased to have any " practical "
importance, and therefore no longer receives ceremonial
emphasis. But in primitive times this cleavage did possess
a most real and practical significance. The Mass of the
Catechumens was a service of prayer, reading and song,
accessible to all : to the unbaptised converts, the unre
conciled penitents, the " possessed." The Mass of the
Faithful — that is to say, the whole sacramental act— was
1 A. Fortescue, The Mass, pp. 215 and 265.

342 THE MYSTIC WAY
a mystery exhibited only to initiates. To this, none but
those " regenerate in baptism " and living " in grace "
were admitted. Thus in the liturgy of St. John Chrysos
tom, the normal rite of the Orthodox Church — which
retains many antique elements lost to the West — the
deacon still cries before the beginning of the " Prayers of
the Faithful," "All catechumens go out! Catechumens
go out. All catechumens go out. No one of the catechu
mens ! " 1 At the same point in the old Roman rite, at
least as late as the sixth century, the deacon made an
equivalent proclamation : according to St. Gregory, " Si
quis non communicat, det locum." 2
The idea, then, of an inner and an outer church, a
higher and lower communion with Reality, of a separation
of " believers " into two classes, is a fundamental
character of the Christian liturgy both in the East and in
the West.3 Though it arose to some extent under the
pressure of practical necessities, and though the line of
demarcation between the two classes was inevitably con
ditioned by formula rather than by fact — by the outward
reception of baptism or sacramental absolution, not by
true change of mind or purgation of heart — yet it repre
sented a deep-seated conviction that the central mysteries
of this new life were not everybody's business. They
were " food for the full-grown " not " milk for babes."
Immaturity, degeneracy, disharmony, aberration, were
conditions of consciousness in which no communion with
Reality could take place.4 The liturgy, in fact, continued
1 A. Fortescue, The Divine Liturgy of our Father among the Saints,
John Chrysostom, done into English, with an Introduction and Notes,
p. 82.
2 Dial., II. 23. Cf. Duchesne, Origines du culte chretien, 3* ed., p. 171.
3 Examples of the Eastern Use in Brightman, Liturgies Eastern and,
Western, Vol. I.; for the Western see A. Fortescue, The Mass, p. 215,
and Duchesne, op. cit., he. cit.
4 The three excluded classes, according to Dionysius, were the " un
initiated," the " imperfect," and those " entangled by contrary qualities,"
i. e. the unharmonised (De Eccles. Hier., cap. 3, iii. § 7).

THE WITNESS OF THE LITURGY 343
and fixed at the heart of the Christian tradition the sense
of election, of the " little flock," the " few chosen," which
runs through the Synoptic gospels; the classification of
mankind as " psychic " or " spiritual," which seemed to
St. Paul a plain fact of experience ; the division of Chris
tians into the " somatic " and the " gnostic " which was
Clement's way of re-stating that same fundamental fact
of an actually new spiritual type — inheritor, not of a belief,
but of a more abundant vitality — emerging here and there
from amongst the mass of men, and capable, as they were
not, of moving to new levels of consciousness.
The liturgy was an expression of life. Therefore it
inevitably registered, though in crude symbolic fashion,
the law which governed life's new " saltatory ascent."
"The rules of the holy Hierarchy," says Dionysius,
" permit the catechumens, the possessed, and the peni
tents, to hear the sacred chanting of the psalms, and
inspired reading of most holy Scripture; but they do not
invite these to the next religious rites and contemplations,
but only the initiated. For the Hierarchy — image of God
— is full of reverent justice, and distributes in a salutary
manner to each according to their measure. . . . Cate
chumens have not yet their being in God through Divine
Birth; but are being brought by life-giving changes to
wards that life and light, which is birth in God. . . .
Therefore the all-wise science of the holy mysteries brings
these first to delivery, and when it has made them ripe for
Divine Birth gives them in due order participation in
those things which illuminate and perfect." 1
The Mass of the Catechumens, the " outer mystery "
through which all must pass towards that " inner mystery ''
of the Eucharist "where things lowest and highest,
earthly and divine, are united," 2 bears, then, a double
significance for mystical thought. It is, on the institu
tional side, an image of that exterior Church of believers
1 De Eccles. Hier., cap. 3, iii. § 6, slightly condensed.
2 Missale Romanum. Preeparatio ad Missam, Feria II.

344 THE MYSTIC WAY
within which is enshrined the interior Church of the
mystics : the " partakers of the Divine Nature, or deified
men."1 On its psychological side, it recapitulates that
sequence of mental states which prepares the movement
of consciousness towards new levels : the opening of the
eyes of the soul, the leading, as it were, of the self to the
frontiers of the Spiritual World. Its general character
and purpose therefore is educative, in the original sense
of that degenerate word. It leads the powers of thought
and will and love out towards spiritual reality, effects the
difficult transition from a lower to a higher tension,
stimulates the transcendental sense, promotes receptivity;
turns the mind,, as Origen has it, " towards that which is
Best." It is the business of the first psalms and hymns
of the liturgy, says Dionysius the Areopagite, to "har
monise the habits of our souls to the things which are
presently to be ministered . . . establishing an accordance
with things divine."2
Most liturgies are easily divisible by analysis into a
series of linked sections ; well marked groups, each in
cluding several connected prayers, songs, or acts, and
each the expression of a definite mood. The first of such
sections, naturally enough, is almost invariably concerned
with the preparation of the celebrant : the effecting in
him of that primary change of direction, which turns man
from his normal universe to attend to the supernal world.
The celebrant at Mass is the image of every mystic, as
first a partaker, and then a revealer, of the Divine Life :
therefore his dramatic acts must begin with that " change
of mind " in which every mystic turns to the world of
spirit from the world of sense. Moreover, this prepara
tion of the priest has a general as well as a personal signi
ficance : since in theory he is but the type, delegate and
representative of all the "faithful." Their wills are
united to his, his hands and his voice are the organs of
the community, each thing which he does, he does in the
1 Theologia Germanica, cap. 41. 2 Op. cit., cap. 3, iii. § 5.

THE WITNESS OF THE LITURGY 345
name of all. Hence, before the prayer of consecration,
he demands their active and deliberate co-operation, as
the essential condition of an "acceptable sacrifice."1
In the Roman Missal, this preparation of the priest,
which was in earlier times a private and voluntary devo
tion, has acquired a fixed form.2 It now consists of a
psalm, a confession of sin, a group of prayers for healing
and purity. Joy and contrition— the twin feeling-states
proper to conversion, to man's first emergence from the
narrow universe of self into the wide universe of spirit —
are its dominant notes : and the first of these notes is
struck by the exultant declaration with which the celebrant
comes to the altar-steps, crosses the frontier of his normal
world. " I will go in unto the Altar of God — unto God, who
giveth joy to my youth."3 He is the symbol of man's
soul standing upon the threshold of its great adventure;
that " adolescent of the infinite " about to undertake its
long viaticum of ascent. Fresh youthful feeling, the glad
sense of limitless possibilities, all the romance of that new
life which lies before awakened spirit — the true source
of happiness suddenly perceived by him — floods his con
sciousness, evokes in him a rapturous movement of assent.
It is "spring-time in his soul."
In the psalm from which these first words are taken,
and which he next recites — that psalm of the New
Creature, with its clear sense of separation from " the race
that is not holy" 4 — this mood of exaltation, this pure note
1 " Orate, frates : ut meum ac vestrum sacrificium acceptabile fiat apud
Deum Patrem omnipotentem." A mediaeval addition, but a deeply
significant one. Cf. Fortescue, The Mass, p. 311.
2 Fortescue suggests that this form, which as we have it is the most
recent of the many additions to the Mass, simply standardised the sequence
of prayers which had long been in general use : a powerful argument for
their psychological appropriateness (The Mass, p. 225).
3 Ps. xiii. 4 (Vulgate).
4 " Judica me Deus, et discerne causam meam de gente non saneta." —
Ps. xiii. 6 (Vulgate).

346 THE MYSTIC WAY
of mystic joy, alternates with the oncoming complement
ary mood of fear and penance : the discovered disparity
between the imperfect human creature and the perfect
place where it aspires to be. The pendulum of the ascend
ing consciousness is taking its first swing.
" Thou O God art my strength . . . Why go I sorrowful whilst the
enemy afflicteth me ?
I will praise Thee upon the harp, O God, my God. Why art thou sad,
O my soul, and why dost thou disquiet me ? " 1
The joy of the discovery of Perfection is here balanced
by the sadness of the discovery of self; the drama of the
mystical life-process moves to that first complete realisa
tion of disharmony, of the profound need for readjust
ment, which introduces the growing soul to the Purgative
Way. " I was dragged up to Thee by Thy Beauty, but
dragged back again by my own weight : " 2 these are in
gssence the two movements which constitute the prepara
tion of the priest. The Confiteor is the ritual equivalent
of this backward swing ; of the sudden vision of self, per
ceived in the light of Reality. Hence its abject confession
of personal responsibility — mea culpa — and personal in
adequacy " in thought, word and deed " : a confession
made, not only as towards the Divine Order, but as
towards all those other human spirits, who are members
of the New Race. Their family honour is stained, their
achievement marred, by every failure to preserve the type;
by every self that tends to lag behind, turn on its tracks
and hinder the triumphant march of life. Therefore, " I
confess to all the saints."
The dramatic picture of interior growth, then, has
moved from the psychological stage of Conversion to
that of Purgation. The soul has been introduced into the
"cell of self-knowledge"; and to the mingled emotions
of contrition, of fear, and of humble dependence on that
1 Ps. xiii. 2, 4, 5.
2 Aug., Conf. Bk. VII. cap. 17.

THE WITNESS OF THE LITURGY 347
Supernatural Order which is now entreated to heal the
disharmonies of the separated creature, and " lead it into
eternal life." x The movement of the liturgy here follows
the process of life; exhibiting in their organic relation
the necessary antecedents of all transcendence, whether of
body, of intellect, or of soul — disillusion, self-stripping,
humble realisation of " one's own place." Moreover, this
searching preparation of the priest has its reflection in
the acts and attitude of mind suggested to the people
whom he leads. For them, too, there is a song of entrance
— the Introit — to mark the crossing of the threshold ;
and a prayer of humble approach, the Kyrie Eleison —
the first prayer of the actual Mass2 — emphasising the
utter dependence of the individual on a supernal life and
love. From this, celebrant and people together pass at once
to that sublime expression of the soul's delight in Divine
Goodness and Beauty, both immanent and transcendent
"in the highest and on earth," the Gloria in Excelsis.
Fit image of the joyous vision of the universe which is
characteristic of the illuminated state — the abrupt dilata
tion of consciousness, the abrupt reaction from pain-
negation to the positive emotions of adoration and delight,
which so often marks the end of the Purgative Way — it
is not surprising that this song, woven of the golden
threads of humility and exaltation, though at first recited
only on specially joyful feasts, should have become a per
manent feature of the Mass.3 At the same point in the
Eastern Liturgy the hymn of the Trisagion is sung.
1 Misereatur tui omnipotens Deus, et dimissis peccatis tuis, perducat
te ad vitam asternam " (Absolution).
2 The Kyrie, the only Greek formula in the Roman Mass, is a
vestigial relic of the .litanies which originally were said by the people at
this point. These are still retained in the Greek liturgies, and are said in
the Roman rite on Easter eve and Whitsun eve. — Fortescue, The Mass, pp.
232-6, and Liturgy of St. John Chrysostom, pp. 60-68.
3 It is still omitted in penitential seasons, and in all Masses for the
Dead.

348 THE MYSTIC WAY
More solemn perhaps, less joyous, it is essentially repre
sentative of the same psychological situation : the con
vinced vision of, and meek dependence on, Divine Reality.
Ayios 6 ®£os " ayios lcr^(vpos ' ayios afiavaros ¦ iXcqa-ov rj/xas 1
It marks, like the Gloria of the West, the high-water
mark achieved by those who do not pass beyond the
" external mystery " : is an image of that apprehension
of Reality to which, in his mystical moments, the normal
man is here caught up.
The Mass of the Catechumens is concluded by a group
of actions which seems a fitting symbol of the varied
powers and duties proper to that illuminated consciousness,
" flowing out in charity to God and man," which has now
been achieved in drama by the celebrant priest, and infer-
entially by those whom he represents : the consecutive
recitation of Collect, Epistle, Gradual, and Gospel. In
the Collect, the celebrant gathers up the diffused spiritual
aspirations of the community, their " blind intent stretch
ing to God " : focussing as it were the common attention
on one point, thrusting it out towards the supersensual
in one harmonious movement of eager, outgoing desire.
The formula Oremus which precedes the Collect directly
invites the active co-operation of every will; the deliberate
concentration of the general consciousness upon the one
act of approach.2 The reading of the Epistle and Gospel
represent the " completing opposite " of this outgoing
movement. Here, the instinct of ministry to man, the
effort of the initiate to tell all who will hear him the un
dying secret of the Kingdom of New Life, asserts itself.
The song, or Gradual, which comes between these two
lessons represents the continuance of that feeling-state of
joyous certitude achieved in the Gloria in Excelsis. We
have here, then, a compact image of the illuminated life in
its wholeness : its attitude of rapt attention to, and glad
1 " Holy God, holy strong one, holy immortal one, have mercy on us."
The Roman Church still sings this in Greek on Good Friday.
2 Cf. Cabrol, Les Origines liturgiques, p. 109.

THE WITNESS OF THE LITURGY 349
adoration of, the Transcendent Order, its perpetual effort
to share with others the secret which it has received.
The little Gradual-song which separates the Scripture
lessons is one of the oldest parts of the Mass. Such an
alternation of reading and song, says Dr. Fortescue, is a
universal feature of liturgies.1 It seems to represent
man's deep instinct that this dramatic picture of his
spiritual career must preserve and express the central
principle of that career : its pendulum-swing between the
joyful adoration of God and the steadfast service of man,
between the heavenward-turning act of orison and the
earthward-turning act of spreading the news, the effort of
the mystic to impart the secret of transcendence if he can.
The Sermon, which should come after the Gospel, and is
another ancient element of the liturgy, simply emphasises
and extends this principle of a mediatorship laid on the
illuminated soul.
Because there were originally three lessons, separated by
two songs, the Gradual has now two distinct parts : that
called the "Psalm," now reduced to two verses, which
came once between the Prophecy and the Epistle, and that
called the "Alleluia" which came between Epistle and
Gospel.2 It will be seen that as these lessons advance from
the promise or description of new life in the prophets and
St. Paul to its perfect achievement in Jesus, so the com
plementary act of adoration becomes more exultant as the
Gospel is approached. The "Alleluia" which is sung
before it is the traditional Judeo-Christian expression of
joy. Originally used here only at Easter, it now marks
the transition from Epistle to Gospel on all save peni
tential days.3 Its last syllable is, and must be, drawn out
on a long musical phrase, called the iubilus: a feature of
great liturgic and mystic importance. " All mediaeval
authors," says Dr. Fortescue, " see in the iubilus an
1 The Mass, p. 265.
2 This original arrangement is still preserved in the Mass for Wednesday
in Holy Week and one or two other places where three lessons are read.
8 The, Alleluia occurs in the same position in the Orthodox rite.

350 THE MYSTIC WAY
inarticulate expression of joy, by which the mind is carried
up to the unspeakable joy of the saints." 1 There is little
need to insist on the appropriateness of such a suggestion
at this point : where the drama of human transcendence
has come, as it were, to the end of its first great act; to
the complete establishment of the " First Mystic Life " of
illumination, the glad and convinced consciousness of the
spiritual world.
1 The Mass, p. 269. The Sequence, a poem which continued the
notes of the iubilis, was once sung at this point. Only five Sequences are
now retained in the Missal : those for Easter, Whitsuntide, Corpus Christi,
the Seven Dolours, and the Mass for the Dead.

II
THE INNER MYSTERY
The recitation of the Creed, which is placed after the
Gospel in nearly all great liturgies,1 now covers the break
between the "outer" and "inner" mysteries of Cate
chumens and Faithful. It is a late, and rather inartistic,
addition to the Roman Mass ; apparently introduced as
a test which, in times of heresy, discerned the true initiate
from the false. Here the official faith was reaffirmed
before passing on to the inward experience which it veiled :
for the liturgic drama has now brought the soul to the
frontiers of the "Second Mystic Life" — the real sorting-
house of spirit, the gateway of " the Upper School of
Perfect Self-abandonment." 2
According to the original intention of the Mass, the
rules of the Disciplina Arcana, only those capable of com
munion- — i. e. representatives in the exterior Church of
those susceptible of union with God — took part in this
inner mystery; as the " second mystic life" in man is the
privilege of virile souls alone. As that second mystic life
begins by the disestablishment of the state of equilibrium
which has been achieved — by the throw-back of the
illuminated self into the melting-pot, in order that the
elements of character may be re-grouped about the higher
centres of humility and self-surrendered love — so this new
act began with a renewed affirmation, not of the soul's
achievement, but of its lowliness ; of the spirit's needs
1 In most Eastern rites it is said at the Kiss of Peace. Fortescue, The
Mass, p. 290.
2 Suso, Leben, cap. 21. 35'

352 THE MYSTIC WAY
and utter dependence on the universal life. It began, as
it were, by a fresh "tuning up" of the collective con
sciousness, now ready to begin its ascent to new levels of
Reality. This phase in the drama of the spiritual life was
represented by the "Prayers of the Faithful," which were
recited in common after the oatechumens were expelled : a
feature still retained in Eastern liturgies, though now lost
in the West.1 " Grant, O God, to all who join in our
prayer a growth in life," says the Prayer of the Faithful
in the Orthodox rite ; 2 expressing in one swift phrase the
mystical impulsion which lies behind this act.
Now it is significant that whilst in the Mass of the
Catechumens, the emphasis is always upon words — on
prayers and lessons recited, on hymns sung — in the Mass
of the Faithful the emphasis is almost wholly on acts.
Though some of these acts are now implied rather than
performed, it is still through and by them that the deepest
meanings of the ceremony are conveyed to us : in panto
mime its final mysteries are, or were, made plain to men.
The first of these great symbolic acts — once performed by
the whole company of initiates, now done in their name
by the priest alone — is the Offertory; the bringing to the
altar of gifts of bread and wine. From these deliberate
free-will offerings, and from these only, came the elements
susceptible of consecration ; the instruments of the
supreme communication of the Divine Life to men. The
Christian brought his obley-loaf, his flask of wine, even
the water which was to be mingled with it, to the
sanctuary ; 3 he took from that sanctuary the bread of
angels and the wine of life — the common stuff of things
raised to a higher order of Reality. His own free act of
donation it was, his own movement of generosity, of
1 At this point in the Roman Mass the priest still says, " Let us pray,"
but no prayer follows ! A curious example of the " vestigial relic."
2 Fortescue, Liturgy of St. John Chrysostom, p. 64.
3 Good description in Frere's Principles of Religious Ceremonial, p. 77-
In the ninth-century frescoes of S. Clemente at Rome we may still see
this ceremony taking place.

THE WITNESS OF THE LITURGY 353
surrender — the "pushing Godwards" of these intimate
symbols of his daily life, these simplest necessities of his
existence — which formed the first link in that chain
stretching out to the Eternal, made the first breach in
" the ramparts of the world " and conditioned the inflow
of Reality. As Macarius has it, " the perfect operation of
the Spirit is conditioned by the will of man " : the inter
weaving of divine and human is a mutual act, the
deliberate coming together of two loves.
In the Great Entrance of the Orthodox Church, the
Eastern equivalent of the Offertory of the West, the
bread and wine so brought to the altar are treated, by
a beautiful act of trust and anticipation, as already po
tentially divine. The bringing in of these gifts is the
dramatic centre of the liturgy : they are surrounded by
every circumstance of honour. As they come, the choir,
" mystically representing the cherubim " — those spirits
who gaze most deeply into things divine — acclaim " The
King of all things who comes escorted by unseen armies
of angels " i1 since that which is here brought and offered
is freely sacrificed that it may be the medium of Spirit's
emergence, and " where the door is open, He cannot but
come in." 2
Ruysbroeck, in a profound and living passage, and in
that personal and Christological language which— difficult
though it may seem to us— has surely here a special
appropriateness, perhaps comes nearer than any other
mystic to suggesting the spiritual situation which is
dramatised in this offertory act. " It is the property of
love," he says, " ever to give, and ever to receive. Now
the love of Jesus is both avid and generous. All that He
has, all that He is, He gives ; all that we are, all that
we have, He takes. He demands more than we are able
of ourselves to give, for He has a mighty hunger, that
1 The "Cherubic Hymn." See Fortescue, The Mass, p. 298, and
Liturgy of St. John Chrysostom, p. 86.
2 Meister Eckhart, Pred. III.
AA

354 THE MYSTIC WAY
would wholly devour us. . . . He makes of us His very
bread, burning up in the fire of His love our vices, defects,
and misdeeds. . . . He would absorb our life, in order to
change it into His own : ours full of sin, His full of grace
and glory, all ready for us, if we will but renounce our
selves. . . . For the love of Jesus is of a noble nature :
where He has devoured all, there it is that He would give
Himself as food." 1
The singularly beautiful invocations which accompany
in the Missal the offering of the elements — effecting, as
it were, their transition from the purposes of " nature "
to the purposes of " grace " — bring these ideas into greater
prominence ; especially perhaps the antique and deeply
mystical prayer which is said when the chalice is mixed
— an ancient image of man's union with the Divine Life.
This prayer is an almost perfect epitome of the essence of
Christian mysticism, the meaning of the ceremony of the
Mass. " God, who hast wonderfully framed man's exalted
nature, and still more wonderfully renewed it, grant us by
the mystery of this wine and water to become partakers of
His divinity, Who vouchsafed to become a partaker of
our humanity." 2 Even so St. Bernard says, that as a drop
of water poured into wine loses itself and takes the colour
and savour of wine, so in the saints, by " some unspeak
able transmutation," all human affections are merged in
the will of God.3
Finally, the whole offertory action is completed, its
true intention and place in the process of transcendence
made clear, by two paradoxical declarations. The first
is the renewed confession of man's utter poorness and
meekness ; his very act of self-donation so wretched and
ineffectual a thing when measured by the standards of
Eternity. " In spiritu humilitatis, et in animo contrito
1 De Contemplatione (Hello, pp. 152-153).
2 Originally the Collect for Dec. 24, and so given in the Leonine
Sacramentary. Cf. Fortescue, op. cit., p. 25.
8 De diligendo Deo, cap. 10. For the rest of this passage, vide supra,
p. 324.

THE WITNESS OF THE LITURGY 355
suscipiamur a te, Domine." The next — startling in its
sudden transition from abasement to supreme assurance —
is an abrupt and confident appeal to the supernal sphere,
the demand that the Wind of God shall blow upon this
garden, that the spices thereof may flow out ; the
passionate invocation of a spiritual Presence whereby
"Man's nothing-perfect" shall be transformed, here and
now, into "God's all-complete." "Come! O Sanctifier,
Almighty Eternal God! and bless this sacrifice set forth
in Thy holy Name." "Thou needst not call Him from
a distance," says Meister Eckhart again, " thy opening and
His entering are but one moment." 1
From the attitude of donation we move to the attitude
of purification; that final, drastic purification of body, soul
and spirit, which precedes the Unitive State. Here again
the soul's adventure is played out in action; in the cere
monial ablutions of the priest, which take place in all
liturgies at this point. The prayers for purity which now
accompany this act were added during the Middle Ages :
but its interior meaning was realised in much earlier times.
"The Hierarch," says Dionysius the Areopagite in his
mystical interpretation of the liturgy, " standing before
the most holy symbols, washes his hands with water,
together with the reverend order of priests : because, as
the Oracles testify, when a man has been washed [i. e. in
baptism] he needs no other washing, save that of his
extremities — that is, of his lowest (John xiii. 10). Which
last and complete cleansing of the extremities makes man
powerful and free, as being now wholly clothed in the
holy vesture of the Divine Image; and advancing in well
doing in inferior things, yet being always turned uniquely
to the One, he will make his return without spot or
blemish to the Divine Unity, as preserving in himself the
fulness and perfection of the Divine Image." 2
The celebrant, symbolically purified, and now the image
1 Pred. III.
2 De Eccles. Hier., cap. 3, iii. § 9.
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356 THE MYSTIC WAY
of the purged and surrendered soul which is wholly
adjusted to the purposes of the Universal Life, then
returns to the altar: and sums up in a last prayer the
now completed offering of all man has to bring.1 He
then turns to the people and begs their help ; the support
of their collective will, attention, and desire in the mutual
act which he is about to undertake in their name. " Pray,
my brethren! that my sacrifice and yours may be accept
able" — the Christian mystic, going forward to his en
counter with Reality, goes in the name of the whole race.
The action has now reached the supreme point, both
mystical and sacramental, of the rite : the great dramatic
prayer of the Canon, or act of consecration itself. Such
an act as this — and I include in it the further completing
act of communion, for these, though liturgically distinct,
are mystically two aspects of a movement which is one —
is not matter for the explorations of the psychologist.
Still the living symbol — often, the living medium — of
the highest experience which is possible to the spirit of
man, its deepest meanings are not amenable to the dissect-
ing-knife of intellect; they yield their secret only to the
humble intuition of the heart. Here, we are but con
cerned to remark the presence, within that ritual form
which "veils and reveals" the climax of the mystical
drama, the presence of all the chief factors, all the
emotional equivalents, of that New Life which we have
traced from its emergence on the shores of Jordan to its
perpetual exhibition at the altars of the Christian Church.
The bringing of the Eternal into Time, the lifting up
of man into the kingdom of Reality, was, we said, that
life's supreme objective : the adding of that " top storey"
to human nature which should make humanity an inter
mediary between two worlds. The new, completed man
hood thus achieved we found to be supremely human:
1 " Suspice, sancta Trinitas, hanc oblationem, etc. " Fortescue insists
that this prayer and the ablutions which precede it are all part of the
offertory act.

THE WITNESS OF THE LITURGY 357
the whole personality, not some "spiritual" part of it,
was the matter of this Great Work. Its note was no thin
and abstract transcendentalism, but rather the glad and
bold acceptance of the common stuff of things, as being
implicitly susceptible of God. Founded in the deeply
natural processes of birth and growth, it planted the free,
transfigured spirit firmly within the framework of the
Here-and-Now. Nor was the life achieved by that trans
figured spirit concentrated on any one narrow aspect of
Reality. At once theocentric and social, it flowed out
not alone in adoration to God, but also in charity to men.
We found that, like great music, it compassed and
harmonised the extremes of joy and pain : that " seeing
that here there is true perfect manhood, so there is a per
fect perceiving and feeling of pleasure and pain, liking
and disliking, sweetness and bitterness, joy and sorrow,
and all that can be perceived and felt within and without." x
Possessing its life under the two orders of active work and
eternal peace, rejecting nothing of the "given " world of
sense, it found in that " given " world a sacrament of the
Divine Nature, discovering God alike in the travail of
Becoming, and in that changeless Being to which life tends
as its Eternal Home.
Take then the great Eucharistic prayer of the Roman
Missal, from its opening in the Preface 2 to the closing
Doxology, and ask of it what witness it brings to the
character of man's spiritual life. First we observe that
the priest who recites it, and those whom he represents,
must enter on this supreme adventure in a special and
appropriate mood. A fresh "tuning up" is here asked
of them*: and the mood demanded is to be governed by
the characteristically mystical emotion of joy. The call
to joy, which runs like music through the Mass, is now
heard at its clearest. " Sursum Corda! " The growing
1 Theo. Ger., cap. 24.
2 The Preface, though now printed as a separate prayer, is an integral
part of the Canon. Cf. Fortescue, The Mass, p. 316.

358 THE MYSTIC WAY
creature is to try its wings. Not awe and abasement, but
sweet gladness of spirit, exaltation of heart, is the feeling-
state proper to that encounter of love which " raises the
spirit from the sphere of reverence to one of rapture and
dalliance." T "Lift up thine heart unto God," says The
Cloud of Unknowing, " with a meek stirring of love ;
and mean Himself and none of His goods. And thereto
look thee loath to think on aught but Himself. So that
nought work in thy wit nor in thy will, but only Himself.
. . . This is the work of the soul that most pleaseth God.
All saints and angels have joy of this work, and hasten
them to help it in all their might. All fiends be furious
when thou thus dost, and try for to defeat it in all that
they can. All men living on earth be wonderfully holpen
of this work, thou wottest not how. Yea, the souls in
purgatory be eased of their pain by virtue of this work.
Thyself art cleansed and made virtuous by no work so
much."2 It is by the glad and grateful laying hold on
his inheritance of joy, that the purified spirit of man
enters most deeply into the heart of Reality.
That Reality is there at his door, once consciousness has
been lifted up to the level at which communion with it
becomes possible. Therefore the Eucharistic act begins
not so much by a prayer, a demand for new life, as by a
thankful remembrance of the very essence of life; present
in the Here-and-Now, and known in its richness and
beauty to the transfigured consciousness. For this it is
" meet and right " to give thanks.3 The supreme act of
communion to which the drama is moving means the
doing away of that flame of separation which keeps finite
and infinite life apart; the glad participation of the separ
ated creature in the whole, deep mighty torrent of the life
1 Coventry Patmore, The Rod, the Root and the Fhwer, " Aurea Dicta,"
xxxix. 2 The Cloud of Unknowing, cap. 3.
3 " Vere dignum et justum est, sequum et salutare, nos tibi semper et
ubique gratias agere " — the invariable opening phrase of the Preface.

THE WITNESS OF THE LITURGY 359
of God, shining in the spiritual universe, energising the
world of men. "Therefore with angels and archangels,
with Thrones and Dominations, with all the army of
heaven " the forward-moving soul now dares to associate
itself, in acts of love and praise : 1 and the one song by
which the people express their own participation in this
mystery is the awful cry of the Sanctus, which cherubim
and seraphim, the emblems of purest wisdom and most
ardent love " cease not daily to cry out " — that wonderful
hymn to a Divine Perfection, transcendent and immanent,
" filling heaven and earth."
" Heaven and earth are full of Thy glory . . . there
fore, most merciful Father, we pray that Thou wouldst
accept and bless these gifts." 2 Whether intentionally
devised or not, the petition, as we have it now, is imme
diately dependent on the declaration : on the fact that the
natural things of earth — the wheat, the vine, all growing
living creatures — are already entinctured with Spirit,
radiant of the divine loveliness, " full of Thy glory," and
hence may be lifted up into a higher order of Reality, may
become lenses that focus and distribute the flashes of the
Uncreated Light. This last offering up of the uncon-
secrated elements is the completion of that solemn and
significant act of donation and sacrifice which began with
the Offertory, and is implied in each subsequent move
ment of the rite. It is an act of donation made, not by
and for one special soul, lifted out of the ruck of humanity,
that he may achieve a private union with God : but in
the name of the whole nation of the twice-born, the sons
of Divine Reality. These, therefore, are now remem-
1 Some ancient rites here practically commemorate and give thanks for
the whole creation as manifesting the goodness of God. A fine example
is in the Liturgy of St. Clement (Neale and Littledale, pp. 76-82).
2 " Pleni sunt cceli et terra gloria tua. Te igitur, clementissime Pater, . . .
supplices rogamus ac petimus, uti accepta habeas, et benedicas, hasc dona."
(Sanctus and Te igitur ; or first section of the Canon. The Eucharistic
prayer is generally divided into twelve such sections, each known by its
opening words.)

360 THE MYSTIC WAY
bered one by one. First all the living, present and absent.
Then the saints, the heroes of the race; not as strangers,
glimpsed across great intervening spaces, but "communi
cating with them," since those still in the flesh are here
about to participate, if only for an instant, in that " vision
which is the privilege of intensely loving souls." Then
the dead, the whole concourse of our compatriots, " qui
nos praecesserunt cum signo fidei." 1 It is a great domestic
act : " this oblation of our service, and that of Thy whole
family we beseech Thee O Lord graciously to accept."2
" When the priest saith Mass," says a. Kempis, " he
honoureth God, he giveth joy unto the angels, he edifieth
the Church, he helpeth the loving people, he giveth rest to
them that be passed, and maketh himself partner of all
good works."3
At once, and by a natural transition, we pass to the
final and completing commemoration; that of the found
ing of this family, the career of Jesus Himself.4 " For
if we aspire to communion with Him we must keep our
eyes fixed upon His most godly life in the flesh," says
Dionysius : " My humanity," says the Eternal Wisdom
to Suso, " is the road which all must tread who would
come to that which thou seekest." 5 This, the climax of
the Canon, recapitulates in words and manual acts of
highest dramatic significance that first great " interweav
ing of divine and human " which it now exhibits under
1 Canon of the Mass : Memento ; Domine ; Communicantes ; Memento
etiam ; Nobis quoque. These commemorations, now distributed at the
beginning and end of the Canon, were once continuous. Cf. Fortescue,
The Mass, pp. m and 330-333. In the Orthodox and most other
Eastern liturgies they are all placed together after the Consecration.
(Examples in Neale and Littledale, pp. 52, 116, 137.)
2 Hanc igitur.
3 De Imii. Christi, Bk. IV. cap. 5.
4 Qui pridie. It is within this section that the " words of institution,"
now regarded as the consecrating formula, are pronounced ; but originally
the entire Canon was the consecrating formula. Fortescue, op. cit., p.
347- 6 Buchlein von der ewigen Weisheit, cap. 2.

THE WITNESS OF THE LITURGY 361
veils ; with a natural and special emphasis upon the
institution of the Eucharist itself. Solemnly re-enacted
by the priest, it is this symbolic drama of sacrifice and
self-donation which constitutes for Western Christendom
the " Act of Consecration." It is the external image, the
dramatic repetition, of that mystical sacrifice — that dying
to live, and losing to find — which ministers to the sur
rendered consciousness " the holy bread of eternal life,
and the cup of everlasting health."1 Once in the liturgy
of the West, and still in all Eastern rites, this sublime
mystery of the emergence of Reality, the immanent divine
life, from the very substance of the time- world — " treasures
from darkness, hidden riches from the secret places " —
received its countersign in the answering mystery of an
inflowing transcendent power, a new dower of vitality
demanded and received : the Epiklesis, or invocation of
the Holy Spirit, " Giver of life, who is everywhere, who
filleth all places and no place containeth Him, simple in
nature, manifold in operation, the fountain of the grace
of God." 2 It is this which constitutes for Eastern Chris
tians the act of consecration, as the " words of institu
tion" do for Christians of the West.3 They are the
" completing opposites " of one reality : Aperiatur terra
is balanced by Rorate coeli, bringing to full circle the
soul's dual discovery of a Transcendent yet Immanent
God. It is in the Anaphorae or consecrating prayers of these
Eastern liturgies, that we can best discern that which the
act of consecration — so easily understood in a crudely
magical sense alone — meant and means for the mystical
consciousness. 1 Canon : Unde et Memores.
2 Epiklesis of the Coptic Jacobites. Brightman, Eastern Liturgies, p.
179. 3 Fortescue, Liturgy of St. John Chrysostom, p. 101. Further examples
of the Epiklesis in Brightman's Eastern Liturgies and Neale and Littledale,
op. cit.

362 THE MYSTIC WAY
"Mingle O Lord our humanity with Thy divinity,
Thy greatness with our humility and our humility with
Thy greatness," says the priest in the Ethiopic liturgy of
St. Gregory of Armenia : 1
"He then, the Prince of the Revelation of our good
things," says the Syro- Jacobite rite of John of Bassora,
" on that evening of His voluntary anguish, explained
by these quickening and easily-to-be-handled elements
this Mystery which cannot be expressed in words."2
" He took the bread," says the Armenian liturgy, " in
His creative hands."3 "His life-giving hands," says
the Anaphora of the Coptic Jacobites.4
Here, as ever in the true creations of Christian genius,
the central fact, the dominant note, is always the impart
ing of new life. The instruments chosen, the poetic meta
phors and historical commemorations, snatched at in the
effort to make plain this communication of a supernal
vitality, are but ancillary to that actual, indicible " Mystery
of Faith " to which they give artistic form. " Heavenly
Bread — Life of the World," says the priest in the liturgy
of St. James.5 Through Christ, says the Roman Canon,
which is throughout addressed to the supreme Godhead,
" Thou dost create ; sanctify ; quicken ; bless." That
which is acclaimed is the very principle of divine
fecundity ; the new dower of energy given to human con
sciousness that it may grow up to new levels of freedom
and full life. This accession of new life, as the last stage
in the drama of mystical change and growth, is emphasised
in most liturgies by a further direct memorial — " a calling
to mind " according to the Roman Canon — of the Resur
rection and Ascension,6 as typical exhibitions of that
" deified life " possessed by Jesus and possible of achieve-
1 Neale and Littledale, p. 215. Ibid., p. 227.
3 Brightman, p. 436. * Ibid., p. 176.
5 Neale and Littledale, p. 60.
6 Sometimes, especially in early rites, the Parousia also : as in the
Liturgy of St. James (Neale and Littledale, p. 50).

THE WITNESS OF THE LITURGY 363
ment by all those re-born into His universe and nourished
by the substance of Reality.
Then, to the confusion of liturgiologists, who have
sought many and lame explanations of its insertion here,1
the Roman Canon proceeds to a swift and vivid recog
nition of the unearthly act of creation that has taken place ;
the supernal character of the real Gifts now upon this
altar. Those gifts are at once the food of the faithful,
media of the inflowing divine life, and also the veritable
images of the surrendered soul " made Christ," whose
highest joy it shall be to grow through sanctification to
sacrifice : whose final destiny shall be the giving back of
" more abundant life " to the world.
Here it is that two waves meet ; the outward-tending
wave of sacrifice, the incoming wave of " grace." Mystic
ally, it is the new transmuted creature, now indeed " pure,
holy and immaculate,"2 capable of utmost transcendence,
which is offered : and becomes by its self-surrender a part
of the universal life, is woven up into the Body of God.
It is of this spiritual sacrifice that the priest prays that it
" be carried by the hands of Thy holy Angel to Thine
altar on high, into the presence of Thy Divine Majesty," 3
lifted up into the independent spiritual world. The
" flaming ramparts of the world " are down : and it is
the secret of Life, the urgent, suffering, forward-moving
life of God, latent in the web of the whole universe,
shining in the twice-born soul, which is here declared —
" He that is broken and not divided asunder, ever eaten
and never consumed." 4 The complex strands of the
central mystic experience — that experience in which
giving and receiving become " One Act," and the divine
union is found to be the obverse of the human sacrifice —
are gathered into a "higher synthesis," which judged by
1 " Full of difficulties," says Fortescue of this section (The Mass, pp.
350-352)- 2 Unde et Memores. 3 Supplices te rogamus.
4 Liturgy of St. John Chrysostom (Neale and Littledale, p. 120).

364 THE MYSTIC WAY
the logical intellect is compact of paradox, but yields
unsuspected depths of meaning to the intuition of the
heart. Of such an intuition Aquinas sang, in the greatest
of Eucharistic poems —
" Adoro te devote, latens Deitas,
Quae sub his figuris vere latitas ;
Tibi se cor meum totum subjicit
Quia te contemplans totum deficit."1
Those two apparently contradictory modes under which
the self must lay hold of Divine Reality — the personal
and the impersonal aspects of transcendent life — are here
fused into one. In the oblique, suggestive language of
the liturgy " He is both Sacrifice and Priest." Moreover,
the sacrificial aspect of the divine life, supremely exempli
fied in the career of Jesus, is by that career made acces
sible to men. Man, said St. Bernard, is " a capacity for
the Infinite." But it is as " branches of the Vine," as
the Johannine Mystic has it, sharers in the totality of that
new creation, the surrendered life susceptible of God, of
which He is the "head," that individual men become at
once " partakers of the Divine Nature " and part of the
eternal Eucharist — " through Him and with Him and in
Him."2 Therefore at the end of the Canon, the celebrant —
representative of the " New Race " — takes upon his lips
the Paternoster ; the actual prayer of Jesus, and perfect
expression of His mystical secret, the " divine sonship "
of man. This prayer, which is in the highest degree
social— the domestic act of a family, not the intimate
devotion of an individual — is said in the East by the
whole congregation, and represents their sense of corporate
participation in the sacrifice just achieved : their corporate
consciousness of the goal towards which it tends. " Ad-
veniat regnum tuum : fiat voluntas tua sicut in ccelo et in
1 Missale Romanum : Orationes post Celebrationem.
Doxology of the Roman Canon.

THE WITNESS OF THE LITURGY 365
terra" : — the object of mystical growth. It is during the
prayer Libera nos, the expansion or " embolism " of its
last phrase, that the Fraction or breaking of the Host —
poignant image of omnipresent, inextinguishable life —
takes place. A part of the broken Host is then put into
the chalice : an emblem of the unity of that divine life
which is now exhibited under the " multiplicity of the
symbols " of sense. " Fracto demum Sacramento
Ne vacilles, sed memento,
Tantum esse sub fragmento,
Quantum toto tegitur.
Nulla rei fit scissura ;
Signi tantum fit factura :
Qua nee status, nee statura
Signati minuitur. " 1
Once, in the old Roman rite, the continuity — the
" duration " — of this life-force was further emphasised
by the curious ceremony of the "Sancta"; in which a
fragment from the Host consecrated at a previous Mass
was put into the new chalice by the Pope.2
The Fraction is followed by two prayers : one, the
Agnus Dei, invoking Christ as the principle of sacrifice,
the Repairer of the broken bridge between creation and
its source, the other a direct address to the divine-human
Person. They represent the twofold aspect of the mystic
union now about to be consummated; the twofold response
of consciousness to those " mysteries of faith " which
have been declared under veils.
But the union here set up between man and God,
between the finite and infinite life, is incomplete so long"
as it remains the union of the " Alone with the Alone."
Divine Love is not a single thread that links creature and
Creator; but rather a web that knits up the many with the
1 St. Thomas Aquinas, Lauda Sion (Roman Missal : Feast of Corpus
Christi, sequence).
2 Cf. Duchesne, Origines du culte chretien, p. 185 ; and Fortescue,
The Mass, p. 366.

366 THE MYSTIC WAY
One. Therefore the priest and his ministers — originally
the whole congregation, whom they here represent —
exchange the Kiss of Peace: symbol of that bond of
charity between men which is the reflection of the union
between man and God.1 " They cannot draw near to the
One, and enter into close and peaceful union therewith,"
says Dionysius, "who are divided amongst themselves
... it is the part of the ceremony of the Pax, to stab-
lish amongst us the life of perfect union."2 This
dramatic welding together of the faithful into one is the
natural antecedent of the act of communion, to which the
celebrant now proceeds, the consummation of the mystic
life in Man : for it is the corporate soul of the New Race
which goes, in his person, to the supreme encounter with
Reality. The mood of the celebrant is here once again that para
doxical mood of humility and exaltation — rapture as to
wards Infinite Perfection, grief as towards human limita
tions still most poignantly perceived— which characterises
the mystic in his hours of greatest lucidity. "Panem
ccelestem accipiam ! " " Domine, non sum dignus ! " 3 — it
is an epitome of the history of man. These swift alterna
tions between the ecstatic apprehension of God and the
complementary vision of self, constitute the inevitable
response of the surface consciousness to the impact of
New Life. " When God gives Himself to a soul," says
Ruysbroeck, " the chasm between herself and Him
appears immense." *
But the actuality of that mystic union which evokes
this dual consciousness, this inexorable vision of Reality
1 The Kiss of Peace is one of the oldest and most essential elements of
the liturgy. It was once given at the beginning of the Mass of the Faith
ful — a sign of the " peaceful charity in life naughted " in which they were
about to enter on the Mysteries — and it still retains this position in Eastern
rites. Fortescue, The Mass, p. 370.
2 De Eccles. Hier., cap. 3, iii. § 8.
3 Roman Missal : the Communion of the Priest
4 Samuel (Hello, p. 200).

THE WITNESS OF THE LITURGY 367
— the experience of the heart — remains unknown. Here
the limits of liturgic. drama are over-passed; "there is
silence in heaven." "The mystic experience," says
Recejac, " ends with the words, ' I live, yet not I but
God in me '" 1 — and here the art-form which that experi
ence has created follows close upon the footsteps of life.
"Thou givest me," says Petersen, " thy whole self to be
mine, whole and undivided, if at least I shall be Thine
whole and undivided." 2 By the gates of the senses the
supersensual has been reached : the soul's participation
of Eternity is suddenly revealed within the framework of
Time. " Whilst the multitude," says Dionysius of the
celebrant here, " have but beheld the symbols which veil
this mystery, he, led of the Spirit, and possessing, as
becomes a Hierarch, the purity of the deiform state, has
ascended by divine contemplation to the intelligible
sources of those ceremonies that have been performed." 3
Yet, true to that central principle of the spiritual life, that
law of divine fecundity, which runs through the history
of Christian mysticism and receives in the liturgy its most
perfect symbolic expression, this ascent of the celebrant is
made only that he may descend again and distribute the
light he has received to other men. The mystic, said
Ruysbroeck, must go up and down the ladder of con
templation : his fruition of Reality must evoke the
complementary impulse of charity to all the world. The
communion of the priest is therefore the antecedent of
the communion of the people. He is here the perfect
type of the " deified soul " whose highest experience leads,
not to a solitary rapture, but to the imparting of a more
abundant life. " For we must receive," says Dionysius,
" before we can give : and therefore the reception of the
mysteries precedes the mystic distribution thereof . . .
therefore the celebrant first partakes and is filled with the
1 Fondements de la connaissance mystique, Pt. I. cap. 2, § 2.
2 The Fiery Solihquy with God, cap. 15.
3 Dionysius the Areopagite. De Eccles. Hier., cap. 3, ii.

368 THE MYSTIC WAY
heavenly gifts, which afterwards through him are imparted
to other men." 1
The object of the liturgic drama, " to show forth the
union of the initiate with the Adorable One " 2 is
achieved : its climax is passed. Its ceremonies are com
pleted by the recessional prayers and blessings which
represent the inevitable withdrawal of the mystical con
sciousness from its brief immersion in the Inaccessible
Light, to that normal world of which it is itself destined
to be the light, the leaven, the salt, he, Missa est ! the
tale of transcendence is done.
That tale has been told by a method artistic and oblique.
Its living heart has been exhibited, its poignant actuality
brought home to the conscious self, partly by those vital
symbols which body forth the mystic intuition of man and
" fulfil the double function of evoking the Infinite in the
mind and making Him known of the heart," 3 partly by
those ritual devices which tend to enhance receptivity,
shift the normal field of perception, and concentrate atten
tion upon new levels of life — effect, in a word, that
" change of mind " which is the condition of a change of
universe. Rhythmic gesture, rhythmic utterance, dramatic
action, music, perfume, the tangible made the instrument
of supersensual manifestations — " Him verily seeing and
fully feeling, Him spiritually hearing and Him delectably
smelling and sweetly swallowing " 4 — every door of sense
has been attacked. Every possibly suggestive act and
declaration, every agent which could operate an enhance
ment of consciousness, has been used — often with an
apparent inconsequence — in the effort to achieve this
one result. Yet, as though some hidden genius, that
spiritual Entelechy which guides the race of men, had
controlled the evolution of the rite, the result of this
age-long process of growth and selection has that fine
1 Op. cit., cap. 3, iii. § 14. 2 Op. cit., cap. 3, i.
3 Recejac, op. cit, Pt. I. cap. 2, § I.
4 Julian of Norwich, Revelations of Divine Love, cap. 43.

THE WITNESS OF THE LITURGY 369
exactitude, that close and perfect correspndence between
vision and expression, which is the character of all great
art. As we look at this drama, which has so often operated
in the mystics a mighty dilatation of consciousness, a new
intensity of vision, we too are liberated for an instant
from the tyranny of use and wont : the mind screwed
down to the sense-world becomes attuned to a deeper,
wider rhythm. Then it is that we see, beyond and through
this pageant, deep into the secret processes of creation : are
immersed if only for a moment in the great currents of
a spiritual universe, and feel the bourne to which those
currents tend. Nam exspectatio creatura revelationem
filiorum Dei exspectat: the victory of forward-moving
spirit, the achievement of freedom and full life. Here
that which is the heart of every prophet's vision, which
every artist knows and struggles to communicate, which
all great music strives to utter in an ecstacy of pain, is
dimly shadowed forth : the rich yet simple revelation of
Reality. It is life itself, the Energetic Word, and the
pathway of its progress, which we see in pantomime : life,
as supremely " manifest " in the soul of pilgrim man.
It is that adolescent of the infinite whom we have seen
in the strangely-vested and symbolic figure of the cele
brant. It is the soul's ideal adventure, as once achieved
in its perfection, that we have followed in his gestures
and his declarations; its growth and its duration through
alternate phases of effort and attainment, of humility
and joy.
The Mass is the mirror of souls : as we gaze at it, one
by one those mighty spirits whose surrender and triumph
it recapitulates, loom up to us from the deeps. We see
against this background the value and proportion of their
lives. Were all their special commemorations expunged
from it, it would remain the supreme memorial of the
saints ; the epic of the twice-born soul. Day by day it
sets forth the career of advancing spirit, from its new birth
B B

370 THE MYSTIC WAY
to that awful moment of creation when man, surrendered
to the universal purpose and inspired by it, dares lay his
hands — poor tools of the Eternal Wisdom — on the very
substance of the world ; and, stripping off its unrealities
and accidents, can say of it, " Behold the true Body, the
actual Life of God." It was by the way of hard growth
and under the spur of glad love — exultant joy that urged
him forward, clear self-knowledge pointing out the way —
that he came to this achievement : entered into this
Kingdom of Real Things. From first to last the " divine
comedy" that he played was a ceaseless process of
Becoming. It imaged for us that life which is " move
ment itself," and the consummation in God, the fruition
of Eternity, to which that " movement " tends.
It was by some mutual act of donation, a mystical self-
mergence, that the Transcendent Life which supports the
ceaseless travail of the time- world, itself became for him
" the food of the full grown." Again, it was by the
mysterious craft of sacrifice that those simplest gifts of
nature which he carried to the altar were made the links
between Appearance and Reality, became susceptible of
the inundations of the Uncreated Light. Aperiatur terra,
et germinet salvatorem ! They came out of the heart of
our common life : the field and vineyard bore them : and
the mounting flood of spirit carried them up " per manus
sancti Angeli tui in sublime altare tuum, in conspectu
divina Majestatis tu<e."
Life immanent and life transcendent, the Temporal and
the Eternal order, here come together ; are discovered as
the complementary expressions of a Reality which is one.
The divine seed within the world, the divine spark within
the soul, has been brought from its hiddenness. By the
resistless alchemy of a courageous and self-giving love it
has subdued to its purpose, changed to its very substance,
the recalcitrant stuff of the material world. That material
world in its wholeness is now seen as the Body of Reality :
Eternal Life shines clear through the changeful, perishable

THE WITNESS OF THE LITURGY 371
life of things. To this, the utmost union of created with
creator, the long travail of transcendence has tended : the
" Mystic Way " of life's ascent to God.
JEcce taberuaculum bet
cum bomtutbus : et babttabtt
cum eis, et ipst populus
ejus ecunt : et tpse beus
cum eis erit eorum
DIEXDIS.

BB2

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J. Parker. 2 vols. Oxford, 1897.
Dobschutz, E. von.
The Eschatology of the Gospels. London, 1910.
Drummond, James.
An Enquiry into the Character and Authorship of the Fourth Gospel.
London, 1903.
Duchesne, Monseigneur L.
Origines du culte chretien : etude sur la liturgie latiue avant Charlemagne.
3rd. ed. Paris, 1903.
(Eng. trans.) Christian Worship. London, 1903.
Durand, A.
Tresors liturgiques des fideles. Paris, 1869.
Durandus de Mende.
Rationale Divinorum Officiorum. Antwerp, 1614.
Eckartshausen, C. von.
The Cloud upon the Sanctuary, trans, by Isabel de Steiger. London, 1896
Eckhart, Meister.
Deutsche Mystiche des XIV. Jahrhunderts. Vol. II, Meister Eckhart.
Ed. F. Pfeiffer. Gottingen, 1906.
Emmerich, Anne-Catherine.
Visions : coordonnees en un seul tout, selon 1 ordre des faits, par le R. P.
Fr. Joseph Alvare Dulay. Trad, par M. Charles d'Ebeling. 3 vols. Paris,
1864.

376 LIST OF AUTHORITIES
Epiphanius. Panarion. (Migne, Pat. Grcec, t. 41.)
Eucken, Rudolph.
Der Wahrheitsgehalt der Religion. 2nd. ed. Leipzig, 1905.
(Eng. trans.) The Truth of Religion. London, 1911.
Der Sinn und Wert des Lebens. Leipzig, 1908.
(Eng. trans.) The Meaning and Value of Life. London, 1909.
Fortescue, Adrian.
The Divine Liturgy of our Father among the Saints, John Chrysostom,
done into English with Introduction and Notes. London, 1908.
The Mass : a Study ofthe Roman Liturgy. London, 1912.
Fox, George. Journal. 8th. ed. 2 vols. London, 1901.
Gamble, John.
Christ and Criticism. London, 1904.
Gardner, Edmund.
St. Catherine of Siena. London, 1907.
The Cell of Self-knowledge : Seven Old English Mystical Works. Re
printed from Pepwell's edition with notes and Introduction. London, 1910.
Dante and the Mystics. London, 1913.
Gardner, Percy.
Exploratio Evangelica. London, 1899.
A Historical View ofthe New Testament. London, 1901.
The Religious Experience of St. Paul. London, 191 1.
Glover, T. R.
The Conflict of Religions in the Early Roman Empire. 4th ed. London,
1910.
Guyon, Madame.
Vie, par elle-meme. 3 vols. Paris, 1791.
(Eng. trans.) The Autobiography of Madame Guyon, trans, in full by
T. Allen. 2 vols. London, 1897.
"H." L' abate Loisy eil problemadei Vangeli Sinnottici. In "IlRinnovamento,"
1909.
Hall, G. Stanley.
Adolescence : its Psychology and its Relations to Physiology, Anthropology,
Sociology, Sex, Crime, Religion and Education. 2 vols. New York, 1904.
Hannay, J. 0.
The Spirit and Origin of Christian Monasticism. London, 1903.
Harnack, Adolf.
Lehrbuch der Dogmengeschichte. 3 vols. 3rd. ed. Freiburg, 1894-97.
(Eng. trans.) The History of Dogma. 7 vols. 1894-99.
Das Monchtum, seine Ideale und seine Geschichte. Giessen, 1881.
Augustins Konfessionen. Giessen, 1895.
(Eng. trans.) Monasticism, its Ideals, History, and the Confessions ol
St. Augustine. London, 1901.
Das Wesen des Christentums. 2nd ed. Leipzig, 1900.
(Eng. trans.) What is Christianity? London, 1901.
Die Mission und Ausbreitung des Christentums in den ersten drei Jahr-
hunderten. Leipzig, 1902.
(Eng. trans.) The Mission and Expansion of Christianity in the First Three
Centuries. 2 vols. London, 1908.
Militia Christi. Tubingen, 1905.

LIST OF AUTHORITIES 377
Beitrage zur Einleitung in das neue Testament. Leipzig, 1906.
(Eng. trans.) New Testament Studies : I. Luke the Physician, the Author
of the Third Gospel and Acts of the Apostles. London, 1907.
Harris, J. Rendel.
The Odes and Psalms of Solomon. Cambridge, 1911.
Harrison, E. J.
The Fighting Spirit of Japan. London, 1913.
Hartmann, F.
The Life and Doctrines of Jacob Boehme. London, 1891.
Hastings' Dictionary of the Bible. 5 vols. Edinburgh, 1900-1904.
Hastings' Encyclopedia of Religion and Ethics. 5 vols. Edinburgh and
New York, 1908. — In progress.
Herrmann, R.
Der Verkehr des Christen mit Gott. 6th ed. Stuttgart, 1908.
(Eng. trans.) The Communion of the Christian with God. London, 1910.
Heracleitus. Reliquiae. Recog. J. Bywater. Oxford, 1877.
Hilton, Walter.
The Scale of Perfection, ed. by Dalgairns. London, 1908.
Him, Yr'jo.
The Sacred Shrine : a Study of the Poetry and Art of the Catholic Church.
London, 1912.
Holtzmann, Dr. H. J.
Neutestamentliche Theologie. 2 vols. 2nd. ed. Tubingen, 191 1.
Holtzmann, Oscar.
Leben Jesu. Tubingen and Leipzig, 1901.
(Eng. trans.) The Life of Jesus. London, 1904.
War Jesus Ekstatiker ? Eine Untersuchung zum Leben Tesu. Tubingen
and Leipzig, 1903.
Hiigel, Baron F. von.
The Mystical Element of Religion as studied in St. Catherine of Genoa and
her Friends. 2 vols. London, 1908.
Eternal Life : a Study of its Implications and Applications. Edinburgh,
1912. John, Gospel of. (In the " Encyclopaedia Britannica," nth ed. Vol. XV,
P- 452-)
Ignatius Loyola, St.
Exercitia Spiritualia ex autographe Hispanico. Namur, 1 841.
(Eng. trans.) The Spiritual Exercises, trans, from the original Spanish.
London, 1880.
The Testament of St. Ignatius Loyola, trans, by E. M. Rix, with a preface
by G. Tyrrell. London, 1900.
Inge, Rev. W. R., Dean of St. Paul's.
Christian Mysticism. London, 1899.
Irencsus. Opera omnia. (Migne, Pat. Gtcbc, t. 7.)
(Eng. trans.) Writings. 2 vols. (Ante-Nicene Library.) Edinburgh, 1868,
Jacopone da Todi.
Laude di frate Jacopone de Todl. A cura di G. Ferri. Rome, 19 10.
Jelalu' d' Din Rumi.
Selected Poems from the Divan i Shamsi Tabriz : Trans. R. A. Nicholson.
Persian and English. Cambridge, 1898,

378 LIST OF AUTHORITIES
John of Holy Crosse, Brother.
Philothea's Pilgrimage to Perfection. Bruges, 1668.
John of the Cross, St.
Obras. (Biblioteca de autores espafioles, t. 27. ) 1853.
(Eng. trans.) The Ascent of Mount Carmel, trans. D. Lewis. London.
1906. The Dark Night ofthe Soul, trans. D. Lewis. London, 1908.
A Spiritual Canticle ofthe Soul, trans. D. Lewis London, 191 1.
Jones, Rufus M.
Studies in Mystical Religion. London, 1909.
Julian of Norwich.
Revelations of Divine Love, ed. by Grace Warrack. London, 1901.
Julicher, A.
Einleitung in das neue Testament. 1st and 2nd eds. Freiburg and
Leipzig, 1894.
(Eng. trans. ) An Introduction to the New Testament. London, 1904.
Jundt, A .
Rulman Merswin et l'ami de Dieu de l'Oberland. Paris, 1890.
Justin Martyr.
Apology. (Migne, Pal. Grcec, t. 6.)
(Eng. trans.) Works. Oxford, 1861.
Kilner, Walter.
The Human Atmosphere. London, 191 1.
King, E. G.
Early Religious Poetry of the Hebrews. Cambridge, 191 1.
Law, William. Works. 9 Vols. London, 1762. (Privately reprinted : London, 1893.)
The Liberal and Mystical Writings of William Law, ed. by W. Scott
Palmer. London, 1908.
Lawrence, Brother.
The Practice of the Presence of God (with additional letters). London,
1906.
Le Bon, Gustave.
Psychologie des foules. Paris, 1895.
(Eng. trans.) The Crowd. 4th ed. London, 1903.
Leuba. Les Tendances fondamentales des mystiques Chretiens. In " Revue philo-
sophique," July, 1902.
Lightfoot, J . B„ Bishop of Durham.
The Apostolic Fathers. London, 1891.
Biblical Essays. London, 1893.
Loisy, Alfred.
Le Quatrieme evangile. Paris, 1903.
Les Evangiles synoptiques. 2 vols. Ceffonds, 1907.
Macarius of Egypt, St.
Vitaet Opera. (Migne, Pat. Grcec, t. 34.)
Malaval. La Pratique de la vraie theologie mystique. 2 vols. Paris, 1709.
Masefield, John.
The Everlasting Mercy. London, 1911.
Matheson, G.
The Spiritual Development of St. Paul. Edinburgh and London. 1890.

LIST OF AUTHORITIES 379
Mechthild of Magdeburg.
Offenbarungen der Schwester Mechthild von Magdeburg, oder das fliess-
ende Licht der Gottheit. Herausgegeben von P. Gall Morel. Ratisbon,
1869.
Mirror of Simple Souls, The.
British Museum Add. MSS. 37790.
Missale ad usum insignis et prceclarce Ecclesits Sarum. Ed. by F. H.
Dickenson. Burntisland. 1861-1883.
(Eng. trans.) The Sarum Missal in English, edited and translated by
A. H. Pearson. London, 1868.
Missale Romanum. fix decreto SS. Concilii Tridentini restitutum. S. Pii V
Pont. Max. jussu editum, Clementis VIII, Urbani VIII, et Leonis XIII
auctoritate recognitum. Rome, Tournay, Paris, 1905.
(Eng. trans.) The Roman Missal in Latin and English, arranged for the
use of the Laity. (Pub. Soc. of St. John the Evangelist.) Tournay, 191 1.
Murray's Dictionary of Christian Biography and Literature, edited by
H. Wace and W. C. Piercey. London, 191 1.
Neale, J. M., and Littledale, R. F.
The Liturgies of SS. Mark, James, Clement, Chrysostom and Basil, and
the Church of Malabar. Trans., with Introduction and Appendices. 2nd
ed. London, 1869.
Newman, John Henry.
Essay on the Development of Christian Doctrine. London, 1878.
Oman, J. C.
The Mystics, Ascetics and Saints of India. London, 1903.
Origen. Opera omnia. (Migne, Pat. Grcec, t. n-17.)
(Eng. trans.) Writings. 2 vols. (Ante-Nicene Library.) Edinburgh,
1869-72.
Palladius. Historia Lausiaca. (Migne, Pat. Grcec, t. 34.) See also under Butler.
Pascal. Les Pens6es, Fragments et Lettres de Blaise Pascal, ed. by Faugere.
2nd ed. Paris, 1897.
Patmore, Coventry.
The Rod, the Root and the Flower. 2nd ed. London, 1907.
Petersen, Gerlac
Gerlaci Petri, ignitum cum Deo soliloquium. Cologne, 1849.
(Eng. trans.) The Fiery Soliloquy with God of the Rev. Master Gerlac
Petersen. London, 1872.
Philo. Opera. Recog. L. Cohn et P. Wendland. 5 vols. Berlin, 1896-1906.
(Eng. trans.) Works, trans, by Yonge. 4 vols. London, 1854.
Plat°- „ . „, .
Opera. Ed. J. Burnet. 5 vols. (Bibhotheca Scriptorum Classicorum
Oxoniensis) 1899- 1907.
(Eng. trans.) The Dialogues, trans, by B. Jowett. 3rd ed. 5 vols.
Oxford, 1892.
Ptfy ti mi ^
Plotini Enneades, prsemisso Porphyrii de vita Plotini deque ordine librorum
ejus libello. Edidit R. Volkmann. 2 vols. Leipzig, 1883-84.
(Eng. trans.) Select Works, trans, by T. Taylor. London, 1895.

380 LIST OF AUTHORITIES
Poulain, A.
Graces d'oraison. Paris, 1906.
(Eng. trans.) The Graces of Interior Prayer. London, 1910.
Ramsay, Sir William.
St. Paul the Traveller and the Roman Citizen. 5th ed. London, 1900.
The Church in the Roman Empire before a.d. 170. 7'h cd. London
1903. The Cities of St. Paul : their Influence on his Life and Thought. London,
1907. Luke the Physician, and other Studies in the History of Religion. London,
1908.
Rice' fac, E. .
Essai sur les fondements de la connaissance mystique. Paris, 1897.
(Eng. trans.) Essay on the Bases of the Mystic Knowledge. London,
1899.
Riville, Albert.
Jesus de Nazareth : etudes critiques sur les antecedents de l'histoire evange-
lique et de la vie de Jesus. 2 vols. Paris, 1897.
Riville, Jean.
La Doctrine du Logos dans le quatrieme evangile et dans les ceuvres de
Philon. Paris. 1881.
Le Quatrieme evangile: son origine et sa valeur historique. Paris, 1901.
Rhys Davids, Mrs.
Buddhism. (Home University Library.) London, 1912.
Richard of St. Victor.
Opera omnia. (Migne, Pat. Lat., t. 196.)
Rohde, Erwin.
Psyche : Seelencult und Unsterblichkeitsglaube der Griechen. 2 vols.
2nd ed. Freiburg, 1898.
Rolle, Richard. The Fire of Love and the Mending of Life. Englished by R. Misyn.
(E.E.T.S., vol. 106.) London, 1896.
Royce, Josiah.
The World and the Individual. 2 vols. London, 1900.
Ruysbroeck, Venerable, J.
Opera omnia, trad. Surius. Cologne, 1652.
L'Ornement des noces spirituelles, trad. M. Maeterlinck. Brussels.
1900. Livre tres parfait des sept degres de l'amour, trad. R. Chomonal. Paris,
1909. CEuvres choisies, trad. E. Hello. Paris, 1902.
Sabatier, L. A.
L'Ap6tre Paul. 3rd. ed. Paris, 1896.
(Eng. trans.) The Apostle Paul. London, 1891.
Sabatier, Paul.
Vie de S. Francpois d'Assise. 22nd ed. Paris, 1899.
(Eng. trans.) Life of St. Francis of Assisi. London, 1901.
Salmon, George.
The Human Element in the Gospels : a Commentary on the Synoptic
Narrative. London, 1907.
Saudreau, A.
Les Degres de la vie spirituelle. 2 vols. Paris, 1896.
(Eng. trans.) The Degrees ofthe Spiritual Life, z vols, London, 1907.

LIST OF AUTHORITIES 381
Schweitzer, Albert.
Vom Reimarus zu Wrede. Eine Geschichte der Leben-Jesu-Forschung.
Tubingen, 1906.
(Eng. trans.) The Quest of the Historical Jesus. 2nd ed. London,
191 1.
Smith, W., and Cheetham, S.
Dictionary of Christian Antiquities. 2 vols. London, 1875-1880.
Speculum perfectionis seu S. Francisci Assisiensis legenda antiquissima.
Ed. P. Sabatier. 1898.
(Eng. trans.) The Mirror of Perfection. (Temple Classics.) London, 1903.
Starbuck, E. T.
The Psychology of Religion. 2nd ed. London, 1901.
Sioffels, J.
Die mystiche Theologie Makarius des Aegypters und die altesten Ansatze
christlicher Mystik. Bonn, 1908.
Suso, Henry. Die Schriften des seligen H. Seuse. Ed. H. S. Denifle. Munich, 1876.
Swete, H. B.
The Holy Spirit in the New Testament. London, 1909.
The Holy Spirit in the Ancient Church. London, 1912.
Tagore, Rabindra Nath.
Gitanjali (Song-offerings). Published by the India Society. London,
1912.
Tauler, John.
Johann Tauler's Predigten, nach den besten Ausgaben in die jetzige Schrift-
sprache, Ubertragen von J. Hamberger. 3 vols. Prague, 1872.
(Eng. trans.) The History and Life of the Rev. Doctor John Tauler, with
Twenty-five of his Sermons. Trans, by Susannah Winkworth. New edition.
London, 1906.
The Inner Way : being Thirty-six Sermons for Festivals. (Library ot
Devotion.) 3rd ed. London, 1909.
Teresa, St.
Obras y escritos de Santa Teresa de Jesus. 6 vols. Madrid, 1881.
(Eng. trans.) The Life of St. Teresa of Jesus written by herself, trans, by
D. Lewis. 3rd ed. London, 1904.
The Interior Castle, trans, by the Benedictines of Stanbrook Abbey.
London, 1906.
The History of the Foundations, trans, by Sister Agnes Mason. London,
1909.
Tertullian. Opera. (Migne, Pat. Lat., t. 1 and 2.)
(Eng. trans.) Writings. 3 vols. (Ante-Nicene Library.) Edinburgh,
1869-70.
Theologia Germanica.
Deutsche Theologie, herausgegeben von P. Kohler. Berlin, 1859.
(Eng. trans.) Theologia Germanica, edited by Susanna Winkworth. 4th
ed. London, 1907.
Thomas a Kempis.
De Imitatione Christi. Ed. P. E. Puyal. Paris, 1886.
(Eng. trans.) The Imitation of Christ : the earliest English translation.
(Everyman's Library.) London, n.d.
Of the Imitation of Christ, trans, by Rev. C. Bigg. (Library of Devotion.)
London, 1901.

382 LIST OF AUTHORITIES
Thomas Aquinas, St.
Opera omnia. 25 vols. Parma, 1852-72.
Summa contra Gentiles. Paris, 1877.
(Eng. trans.) Of God and His Creatures : an annotated translation of the
Summa contra Gentiles by Father J. Rickaby, S.J. London, 1905.
Thomas of Celano.
S. Francisci Assisiensis vita et miracula. Ed. by Dr. E. Alencon, 0. F. M.
Rome, 1906.
(Eng. trans.) The Lives of St. Francis of Assisi, trans, by A. G. Ferrers
Howell. London, 1908.
Tyrrell, George.
Through Scylla and Charybdis; or, the Old THteology and the New.
London, 1907.
Underhill, Evelyn.
Mysticism : a Study in the Nature and Development of Man's Spiritual
Consciousness. 4th ed. London, 1912.
Upanishads, The.
Trans, by J. Max Miiller. (Sacred Books of the East, I and 15.) Oxford,
1879-1884.
Vitce Patrum. (Migne, Pat. Grcec, t. 40, and Pat. Lat., t. 73, 74.)
Wackernagel, W.
Altdeutsches Lesebuch. 5th ed. Basel, 1873.
Warren, F. C.
Liturgy of the Ante-Nicene Church. London, 1897.
Way, Arthur. The Letters of St. Paul. 3rd ed. London, 191 1.
Weinel, H.
Paulus. Der Mensch und sein Werk. . . . Tubingen, 1904.
(Eng. trans.) St. Paul: the Man and his Work. London, 1906.
Weizsdcher, C. von.
Das Apostolisches Zeitalter des christlichen Kirche. Freiburg, 1886.
(Eng. trans.) The Apostolic Age. 2 vols. London, 1894-5.
Wernle, Paul.
Die Anfange unserer Religion. 2nd. ed. Tubingen and Leipzig, 1904.
(Eng. trans.) The Beginnings of Christianity. London, 1903.
Weymouth, R. W.
The New Testament in Modern Speech. 3rd ed. London, 1910.
Wilpert, J.
Le Pitture delle Catacombe Romane. 2 vols. Rome, 1910.
Wrede, W.
Paulus. Breslau, 1904.
(Eng. trans.) Paul. London, 1907.

TABLE OF NEW TESTAMENT QUOTATIONS

Matt. iii.

xn.
xiii.

xiv.xvi.

xvm. xix. xx.
xxi.
xxii.
xxiv.xxvi.
Mark i.

u.
iii.

PAGE
2 . . 85
16
. • y
'7
¦ 105
6-8 .
112
13-16 .
114
20
»3
22, 24 .
112
33 •
107
6 .
114
7
H3
13 •
112
14
114
21
112
24
114
28,29
109
19-22
III
16-23
IO4
37
80
S°
III
31-33
I°5
44-46
. 114
23
98
16
114
21
125
22, 23
126
24
11
I, 128
1-8
. 114
17
"3
3
106
16-22
. 11
1. 3°5
21
• 312
20-28
129
22
. 129
15-40
. 129
129
6-13
¦ 131
10
87
12
90
14
105
16-38
99
35
9
8, 100
8
"5
9-12
35
99
m
Mark vi.
viii.
xn.
xiii.xiv. xv.
Luke iii.
iv.
vi. vi.
xn.
xiv.
xvi.
xviii. xx.
xxi.
xxii.
John
46 293i34 35
38 2-8 3
4
1519
17-22
35-45 13-34 3-9
34 2 5.8
1617
21
14
1243 20
23 28-36
29, 31
25-37
40 42 27 17
25-33 16
18-23
20-38 18 9
12
13 15-40
PAGE 98
102, II4125
II
II
128 126
125114Il8 119122125 III129 129
129131
139 848585 8687
96 98
105
114
1, 128 114118129
308 80
109"3
80, 111
106 in129 129
132
225241243 241
383
384 NEW TESTAMENT QUOTATIONS

John i. i

29-34 . 14-16 .

iii

. I-II .

3
5
6

11

iv v

. 10-14 •
.3Li '
17-21 .

V

viix

5357, 58 •
¦ "7
38 •
i-7 •

x

39

10
xi
xii
25
38-46 .
xiv
4
23-26 .
2, 3 •
4 6
10
17
18
XV.
20 23, 26 .
2
4,5 •
8
11
12, 14 .
15
18
xvii.
6,9 •
xix. XX.
\cts viii.
35
17, 21, 3
15-20 .
ix.
i-9 •
28
X.
xi.
xiii.
9
44 15
25, 26 .
2
xiv.xvi.
2, 52
9-1 1 .
10 6,7 •
96
242241
243
243, 272
243231
244 231
244244245231
246 57
243
244
244245246245
244248 131
249
250
249250250255251
251251 254254
254 254
256
249 231
249239256266 160 42
174
163
266266 167168
266 169
169170
23
168
PAGE
Acts xvi. 9
. 169
18
. I69
xvii. 28
• 194
xviii. 5
. 170
5-11 .
. I8l
9
. I69
xix. 6
. 266
11, 12 .
. I69
23
. 42
xxii. 6-1 1 .
. 160
17-22 .
I65
xxiii.-xxviii.
l85
xxvi. 12-18
. l60
19
l6l
Rom. v. 2 .
199
vi. 23
I96
vii. 14, 15, 18, 19
I84
22-24 •
I84
viii. 2 . .
18
4, 198
4-9 •
195
6 . .
197
12-14 •
204
15-17 ¦
185
16 . . .
255
17
185
19 ¦ • .
200
19-21
197
21
185
26
295
29 . . .
15
S,i97
31-39 •
180
31. 38, 39 •
185
xvi. 25, 26 .
202
1 Cor. i. 18
19
5, 197
ii. 1
203
3
183
7-12, 14, 16
203
14, 15 ¦
195
15
281
iii. 6 . . .
205
22 . . .
205
iv. 1
202
13
183
20 . . .
192
viii. 1 . . .
206
ix. 1
172
16 . . .
169
25-27 •
171
xi. 1
15
xiii. . . . .
205
10 . . .
200
xiv 
266
18 . . .
169
20 . . .
266
xv. 5
151
10 169, 180, 19
'. !9
5, 198
NEW TESTAMENT QUOTATIONS 385

PAGE

PAGE
I Cor. xv. 20-28 . . . .201
Eph.iv. 13-15 , . . .187
28
• 194
18
• i95
45
¦ 197
24
. 187
46-49
• 195, 205
v. 19
. 189
xvi. 22
. 201
vi. 10-17
. 180
2 Cor. i. 5
• 135
Phil. i. 4
. 188
ii. 4
¦ 183
18
. 188
ii. 18
'59, 192
21
187, 191
v. 7-9
. 172
26
. 188
10
• 183
ii. 5, 12
• 191
11
• 158
13
IS
7, 191, 198
v. 4
• 183
16
. 191
6-8
. 191
17
. 188
8
. 120
iii. 1
. 188
13
. 191
12, 13
• 191
¦7
3
3, 16 , 183
13, 14
. 188
vi. 9
. 183
iv. I
. 192
vii. 5
. 182
4
188
x. 10
. 192
13
• 191
xi.
. 188
Col. i. 24
. 188
26
. 178
27
187, 201
27
. 164
29
. 187
xii.
. 188
iii. 16
. 189
1
. 169
23..
. 191
2-4
• 165
1 Thess. iii. 7
• 183
4
. 296
iv. 16
. 201
7
¦ 174
v. 5-'°
. 180
8-10
• 177
Philem. 9, 10
191, 192
12
. 172
2 Pet. i. 4
• 55
Gal. i. 12
164, 169
Heb. v. 8 .
. 127
16, 17
• 163
1 John i. 2
. 224
18
• 165
3
. 221
ii. 2
. 169
ii. 6
235, 255
20
170, 183
20
. 224
iv. 13
174, 177
iii. 1-3
• 257
'4, 15
• 174
2
4
19
. 192
iv. 1
. 267
v. 16
• 195
8
21, 223
vi. 8
• 195
9
• 223
11
174
13
. 224
17
. 198
16, 19
• 223
Eph. i. 23
. 186
16
. 251
ii. 4-10
. 180
Rev. iii. 12
. 268
iii. 8
1 88, 202
v- 9
. 268
iv. 6
15, r94
xxi. 1, 5
. 268
7
. 268
xxii. 1, 17
. 215
cc
INDEX

Abbott, E. A., 44, 81, 109, 218
Accidie, 313
Adolescence, 48 et seq.
Amalarius of Metz, 336
Amida, 229
Ammonius Saccus, 284
Anabaptists, 265
Angela of Foligno, Blessed, 13,
47, 51, 52, 62, 63, 68, 138,
173, '77, l82, 231, 236, 297
on ecstacy, 122
on mystical illness, 175
auditions of, 232
Anthony, St., 164, 305, 308, 320
his life, 311 et seq.
Apocalyptic, 85
of Jesus, 102 et seq.
of St. Paul, 200
Early Christian, 215 et seq.,
267 et seq., 270 et seq.
Aristotle, 280
Asceticism, 53, 85, 108, 263, 284
et seq., 290, 305 et seq., 312
in Luke, 80
in St. Paul, 171
Monastic, 310 et seq.
in St. Anthony, 312
in St. Macarius, 316
Atonement, 138
'Attar, 51
Attention, 18, 229, 288, 317
Auditions, Mystical, 119, 226 et
seq.
of Jesus, 87
of St. Paul, 161, 165, 177, 181
in Fourth Gospel, 228 et seq.
Augustine, St., 10, 13, 20, 21,
34, 38, 39, 52> 9°, I07, I25>
133, 232, 274, 283, 290, 292,
322, 346
on God, 5, 17

Augustine, St. (continued)
on Manichasans, 40
on Love, 207
and Neoplatonism, 299 et seq.
Conversion of, 299, 301, 312
Aura, 120
Baker, Ven. Augustine, 307, 311
Baptism, 279, 283, 342
of John, 85, 89
of Jesus, 86 et seq.
and new birth, 272 et seq.
symbols of, 274
Barnabas, St., 167 et seq.
Epistle of, 268, 275
Basil the Great, St., 330
on contemplation, 293
Beatific Vision, 24, 301
Beloved Disciple, The, 229, 248.
256, 280
Benedict, St., 311
Benedictine Rule, 309 et seq.,
3H> 330
Bergson, Henri
"L'Evolution Creatrice," 4, 8,
14, 16, 18, 150, 152, 196, 198,
204
"Le Rire," 9
" Matiere et Memoire," 19, 88
Bernard, St., 143, 208, 236, 295,
3",. 354, 364
on deification, 324
Bhagavad-gita, 22
Bhakti, 22 et seq.
Bigg, Dr. C.
" Neoplatonism," 29
" Christian Platonists," 280, 284
Boehme, Jacob, 6, 10, 13, 92,
106, 166, 246
Bonaventura, St., 295
Brahminism, see Hinduism

3«7

388

INDEX

Brandt, W., 218
Brightman, F. E.
"Eastern Liturgies," 340, 342,
361, 362
Buddhism, 26 et seq.
Bunyan, John, 311
Burkitt, F. C, 217
Butler, Dom Cuthbert, 305
Cabrol, Dom F., 275, 333, 348
Campbell, J. M., 158
Carpenter, Dr. W. Estlin, 87,
89, 1 IS
Cassian, John, 313
Catacombs, 274, 335
Catherine of Bologna, St., 121
Catherine of Genoa, St., 47,
100, 122, 162, 175, 178, 231
et seq., 312, 340
her ecstacies, 121
on Purgatory, 324 et seq.
Catherine of Siena, St., 20, 63,
95, 96, 100, 116, 164, 178
et seq., 182, 189, 324
Chandler, Bishop, 104
on mystic illness, 176
Charismatic gifts, 153, 262 et seq.
Charity, 27
St. Paul on, 206
Rolle on, 208
Christ, see also Jesus
Humanity of, 63
Life of, 67
Imitation of, 68, 157 et seq.,
277, 286, 307, 309, 339
Pauline, 170, 173 et seq., 198
Mind of, 203, 207
Johannine, 225 et seq., 231
et seq.
as Bread of Life, 245
Christian character, m, 191
Christian Mysticism, 94, 215, 254,
278, 304
in Fourth Gospel, 252 et seq.
and Neoplatonism, 298 et seq.
Christianity Indian, 23
defined, 33, 42
as a life, 43
mystical, 44 et seq., 252
Pauline, 145
second century, 261

Christianity (continued)
higher and lower, 280 et seq.
Origen on, 285
and Neoplatonism, 294, 303 et
seq.
Christophanies, 149 et seq.
Church, 185
in St. Paul, 182, 195
inner and outer, 214, 272, 276,
304 et seq., 338, 342
primitive, 150 et seq., 261 et
seq.
ceremonies of, 276
of third century, 304 et seq.
as ship, 334
Clement, Epistle of St., 268
Clement of Alexandria, 30, 34,
1.33, 223, 273, 275, 278, 322,
343
his doctrines, 280 et seq.
Cloud of Unknowing, The, 189
et seq., 200, 280, 252, 255,
3io, 358
on contemplation, 296 et seq.
Communion, 245, 321, 351, 366
Contemplation, 59, 245, 262, 282
et seq., 322
Hindu, 29
Neoplatonism and, 287 et seq.
Christian, 297 et seq.
of St. Augustine, 299 et seq.
Conversion, 51 et seq., 86, 161
et seq., 273, 277, 311, 319
of St. Paul, 160
of St. Anthony, 311
in the Mass, 345
Cross, The, 137 et seq., 256
Crucifixion, The, see Jesus
Cutten, G. B., 117
Cyprian, St., 277, 336
Dalman, G. H., 89
Daniel, 37
Dante, 137, 147, 294, 296
his mysticism, 301
Dark Night of the Soul, 5,5, 144,
248
in Jesus, 128 et seq.
in St. Paul, 181 et seq.
in Fourth Gospel, 247
Deissmann, A., 108, 159, 179, 199,
219

INDEX

389

Deification, 73, 97, 107, 143 et
seq., 150, 201, 253, 272, 276,
282, 344
in St. Paul, 188
in Fourth Gospel, 250 et seq.
in Plotinus, 291
in St. Macarius, 318, 327
in the Mass, 367
Delacroix, H., 28, 41, 62, 67,
97
on Christian Mysticism, 64,
3°2, 3H
Devine, A., 311
Didache, 266 et seq.
Dionysius the Areopagite, 40,
208, 246, 288, 292, 294, 296,
303, 3J9> 33°, 336
on Christ, 74
on the Mass, 337, 342, 355, 366,
367
Discerning of Spirits, The, 60
Divine Dark, 292
Divine Fecundity, no et seq.,
134, 246, 290, 308, 311
in Jesus, 147 et seq.
in St. Paul, 159, 192
in Fourth Gospel, 246, 253 et
seq.
in the Mass, 362, 367
Divine Humanity, 25, 104, 124,
142, 150 et seq., 185 et seq.,
197, 201, 241, 253, 318, 326
Divine Sonship, 106, 119, 147,
264, 273, 281, 290, 317
in St. Paul, 185
in Fourth Gospel, 241, 256 et
seq.
Dobschutz, E., 102
Dominic, St., 311
Donne, John, 149
Driver, Prof., 74
Drummond, J., 217
Duchesne, Monseigneur L., 275,
342, 3^5
Durand, A., 336
Durandus of Mende, 336
Eckhart, Meister, 10, 117, 353,
3S5
Eckartshausen, C. von, 20, 335,
338
on Eucharist, 134

Ecstacy, 46, 120 et seq., 270, 284
of Jesus, 117
dark, 135
of St. Paul, 165
Neoplatonic, 290 et seq.
of St. Augustine, 300
FTlan Vital, 6, n, 49, 76, 224,
264, 291, 311
Emanations, Doctrine of, 293 et
seq.
Emmerich, Anne-Catherine, 236
et seq.
Epiphanius, 270
Epistle of Discretion, 60
Eschatology, 132 et seq., 213
Pauline, 200 et seq.
in Early Church, 270
Eternal Life, 69, 94, 113, 117,
224, 251, 255, 264, 271, 279,
292, 30I> 3°S, 328, 337
Eucharist (see also Mass), 245
et seq., 276, 333
institution of, 132 et seq.
Clement on, 283
primitive, 335
mystical aspect of, 337 et seq.
Eucken, Rudolph, 6
"Truth of Religion," 4, 5, 7,
12, 22, 32, 56, 91, 97, 254,
339
Ezekiel, Vision of, 327
Fathers, The, 278 et seq.
mysticism of, 293
Fecundity, Divine, see Divine
Fire, Divine, 323 et seq.
Font, Blessing of, 274
Fortescue, Dr. Adrian, 273, 341
et seq., 345, 347, 349, 351 et
seq., 356 et seq., 360 et seq.,
363, 365 et seq.
Fourth Gospel, see John, Gospel
of
Fox, George, 51, 164 et seq.,
169, 171, 173, 254, 265, 311
Francesca Romana, St., 340
Francis of Assisi, St., 52, 65, 91,
100, 109 et seq., 112, 115,
117, 161, 178, 189, 214, 312,
340
his ecstacies, 121 et seq,
Francis Xavier, St., ij6

390

INDEX

Freemasonry, 41
Frere, Rev. W. H., 336, 352
Friends of God, The, 116, 119,
265, 311
Gamble, Rev. J., 101
Gardner, Edmund, 61, 207, 301
Gardner, Prof. Percy, 40, 74,
159, 160, 204
on Mysteries, 38
on St. Paul, 202
Germanus of Paris, St., 336
Gertrude, St., 340
Glover, T. R., 40
Gnostics, 41
Christian, 280 et seq., 343
God definitions of, 15, 17
in Bhakti, 22
Jewish idea of, 37
dual aspect of, 66, 107, 226,
234, 284, 298, 322, 364
Fatherhood of, 89, 106
loss of, 139
as Love, 223, 251, 281
Transcendence of, 286 et seq.,
292 et seq.
Desert of, 297
as food of soul, 245, 320 et seq.,
328
Gordon, General, 254
Grace, 49, 80, 134, 153, 177, 180,
r98, 245, 319, 322
Gregory, St., 342
Guyon, Madame, 47, 52, 116,
182^
" H " on Last Supper, 132
Hall, G. Stanley, n, 33, 76
on adolescence, 47 et seq., 54
Hannay, J. O. 265, 270, 305,
310, 313 et seq., 320
Harnack Adolf, 49, 59, 79, 105,
216, 261, 270, 285, 303 et
seq., 310
on Christianity, 33, 57
on Manichaeans, 40
on Jesus, 43
on Origen, 286 et seq.
on Monasticism, 306 et seq.
Hellenism, 39, 279 et seq., 303
Heracleitus, 15

Hermits, Egyptian, 311, 320
Herrmann, R., 58 et seq.
Hildegarde, St., 103, 311
Hilton, Walter, 136, 233, 295
on Charity, 207
Hinduism, 21 et seq., 289 et seq.,
see also Mysticism.
Hirn, Yrjo, 335 et seq.
Holtzmann, H. J., 216, 217, 280
et seq.
Holtzmann, Oscar, 87, 115
Holy Spirit, 86, 232, 251, 264,
278, 281, 285
gift of, 262
manifestations of, 266
indwelling, 168 et seq.
in St. Paul, 170, 204
Hosea, 36
Hiigel, Baron F. von, 217, 280
"Mystical Element of Re
ligion," 65, 93, 101, 162, 175,
177, 230
"Eternal Life," 109, 204, 224,
289
Humanity, see Divine
Ignatius Loyola, St., 52, 91, 178,
254
on the Spiritual Life, 69
Ignatius of Antioch, St., 278
Illumination, 53, 88, 172 et seq.,
180
in Jesus, 96 et seq.
in St. Paul, 167 et seq.
in Fourth Gospel, 245
in Plotinus, 290
in St. Macarius, 323
in the Mass, 347 et seq.
Immortality, Conditional, 204,
245, 266
Indian religion, see Hinduism
Inge, Dean, 158
Irenaeus, 269, 278
Isaiah, 36, 37, 127
Isidore of Seville, St., 336
Jacopone da Todi, 112, 243
James, William, 33
Jane-Frances de Chantal, St.,
340
Jefferies, Richard, 52

INDEX

391

Jelalu' d' Din, 15, 92, 208, 242
on love, 21
on divine union, 55
Jerome Emilianus, St., 340
Jesus, 35, 43, 182, 197, 200, 203,
205, 213, 222, 224, 230, 253,
261, 278, 296
Divinity of, 73 et seq.
Humanity of, 74, 88
character, 75 et seq.
and Mystics, 68, 77, 136
development, 81
in Luke, 81
His baptism, 86 et seq., 96,
272
Temptation, 91 et seq.
Illumination, 94-123
Ministry, 96 et seq.
His dual life, 99 et seq., 293
Miracles, 99, 115
Prayer, 98, 100, 117
Apocalyptic, 102 et seq.
Teaching, 108 et seq., 281, 317
Transfiguration, 114, 117 et
seq., 125
Messiahship, 81, 102, 118, 131
et seq.
Dark Night in, 125 et seq.
Parousia discourse, 129
Entry into Jerusalem, 129
Anointing, 131, 248
Last Supper, 132
Passion, 132 et seq., 146, 247,
255
Agony in Garden, 135 et seq.
Words from Cross, 139 et seq.
Deification, 145 et seq.
Resurrection, 148 et seq., 256
and St. Paul, 172
glorified, 233 et seq.
in Fourth Gospel, 241, 250 et
seq.
Origen on, 286
communion with, 321
Life of, in the Mass, 336 et
sei-< 339- 36°
Joachim of Flora, 103
Joan of Arc, Blessed, 88
Joel, 36
Johannine Problem, 216
John, Apocalypse of, 215
John, the Apostle, St., 217

John the Baptist, St., 83 et seq.,
96, 202, 241
John the Evangelist, 42, 216 et
seq., 234, 262, 288
John of the Cross, St., 59, 177,
179 et seq., 184, 208, 227,
296, 323
on Dark Night, 139
on Fire of Love, 325 et seq.
John of Holy Crosse, Brother, 62,
65
John, First Epistle of, 21, 217
John, Gospel of, 96, 213 et seq.,
279, 316, 320
its character, 219, 224
and St. Paul, 219
plot of, 226
discourses in, 230 et seq., 245,
249 et seq., 252 et seq.
incidents in, 235, 241, 242,
244 et seq.
Mystic Way in, 241 et seq.
Prologue, 241
symbol-miracles, 241, 244
unitive life in, 247 et seq.
Passion, 248, 255
Resurrection, 256
Jones, Rufus, 116, ng, 265, 270
Joy, Mystic, 188 et seq., 254,
345- 349> 357
Julian of Norwich, 194, 208, 221,
232, 236, 368
her revelations, 227
auditions, 231
on Love, 252
Julicher, A., 80, 81, 217, 218
Kabir, 24, 25
Kenosis, 73
Kilner, Walter, 120
King, E. G., 37
Kingdom, The, 56, 94, 126 et
seq., 142, 146, 149, 152, 219,
242, 255, 293, 311
Jesus and, 104 et seq., 113 et
seq.
in St. Paul, 185, 195, 199, 203
in Fourth Gospel, 250
Krishna, Cult of, 23, 229
Laurence, Brother, 51, 174
Law, William, 6, 38, 42, 137

392

INDEX

Lazarus, Raising of, 244, 247
Lead, Jane, 103
Le Bon, G., 265
Leo, St., 153
Leuba, 41
Levitation, 115
Life, Bergson on, 8
and Mysticism, 18
Mystic, 32, 34 et seq., 65, 106,
in, 153, 169 et seq., 278,
. 357
in Eucharist, 133
essence of, 146
exhibited in Jesus, 150
Eternal (q.v.)
and Logos, 222
in Fourth Gospel, 244 et seq.
Transcendent, 204, 268 et seq.
Lightfoot, Bishop, 180
Liturgies, Eastern
Epiklesis, 361
Anaphoras, 361 et seq.
Liturgy, 272, 333 et seq.
Gothic, 274
Mozarabic, 274
Nestorian, 340
of St. Clement, 359
of St. John Chrysostom, 308,
336, 342, 352, 353, 361, 363
Logos, 15, 181, 204, 226, 234,
241 et seq., 244 et seq., 253,
286, 326
in Fourth Gospel, 221 et seq.
in Philo, 222
in Greek thought, 222
in St. Clement, 281
Loisy, Alfred, 43
on Synoptics, 78, 80, 83, 115,
132
on Fourth Gospel, 217, 230,
240, 247
Love, 20, 46, 207 et seq., 223,
3i8
Game of, 124, 186
St. Paul on, 206
God as, 251, 281
Science of, 252
Luke, Gospel of, 79 et seq., 86
et seq.
Macarius of Egypt, St., 243, 275,
278, 285, 305, 311, 353

Macarius of Egypt (continued)
his life, 315 et seq.
mysticism, 316 et seq.
on Jesus, 317
on growth, 322
Mystic Way in, 323 et seq.
on Deified Soul, 327 et seq.
his importance, 330
Magdalene, St. Mary, 109, 131
Magnificat, The, 81
Malaval, 62
Manichasans, 40
Mark, Gospel of, 79 et seq., 86
et seq., 221
Martindale, Rev. Cyril, 222
Martyrdom of Polycarp, 269
Martyrs, 262, 305
Masefield, John, 50
Mass, The (see also Eucharist),
333 et seq.
as mystic drama, 335 et seq.
and Life of Jesus, 336 et seq.,
339, 360
Roman, 338 et seq.
Order of, 339, 341 et seq.
Collects, 340, 348
Mystic Way in, 341 et seq.,
365 et seq.
of Catechumens, 341 et seq.
of Faithful, 341, 351 et seq.
Creed, 341, 351
preparation of priest, 344 et
seq.
Confiteor, 346
Kyrie, 347
Gloria, 347
Lessons, 348 et seq.
Gradual, 348
Iubilus, 349
Sequence, 350
Prayers of Faithful, 352
Offertory, 252 et seq.
Ablutions, 355
Canon, 356 et seq.
Preface, 357
Sanctus, 359
Paternoster, 364
Fraction, 365
Agnus, 365
Pax, 366
Communion, 366 et seq.
Matheson, G., 158, 174, 177

INDEX

393

Matthew, Gospel of, 79 et seq.,
87
Mechthild of Magdeburg, 180,
236
Meditation, 225, 317
and Vision, 235 et seq.
Merswin, Rulman, 122, 162
Methodius, 272
on growth, 277
Milk and Honey, 275
Miracles of Jesus, 115
in Fourth Gospel, 244
Mirror of Simple Souls, 20, 34,
252
Missal, Roman, 274, 339 et seq.
Missal, Sarum, 339
Monasticism, 263, 305 et seq.
aim of, 306 et seq.
Monastic Rule, 309 et seq., 313
Montanism, 269 et seq.
Mortification, 91, 171 et seq.,
182, 243, 310, 316
Music, 189
Mysteries, Pagan, 38
Clement on, 282 et seq.
Mystical illness, 175 et seq.
Mystical Theology, 294 et seq.
Mysticism, 10, 12
Negative, 17 et seq.
Hindu, 18 et seq., 94, 287
Western, 31
Christian, 32, 41 et seq., 60, 100
Natural, 35
and Hellenism, 39
dual character of, 66, 98, 190,
280 et seq., 326 et seq.
in Early Church, 262 et seq.,
304 et seq.
Neoplatonic, 289 et seq.
and Monasticism, 307
Mystics, 10, 12, 35, 178, 249
Mystic Way, 47 et seq.
in Life of Jesus, 67 et seq., 77,
81, 83 et seq.
end of, 144
in St. Paul, 159 et seq., 180
et seq.
in Fourth Gospel, 241 et seq.
in Clement, 282 et seq.
in Monasticism, 310
in St. Anthony, 312 et seq.

Mystic Way (continued)
in St. Macarius, 322
in the Mass, 337 et seq.
Neale and Littledale, 336
Neoplatonism, 18, 28, 39, 58, 59,
77, 94, 97, 251, 280 et seq.
and Christianity, 289 et seq.
New Birth, 38, 39, 49 et seq.,
78, in, 183
in St. Paul, 162
in Fourth Gospel, 243
and Baptism, 272
in St. Macarius, 318 et seq.
New Race, 197, 215, 255, 261,
264, 279, 339, 366
Newman, J. H., 76
Nicodemus, 243
Nirvana, 26
Novelty, 85, 94, 268, 273
in Jesus, 101
in St. Paul, 169
in Early Church, 278
in St. Macarius, 318
Oman, J. C, 24
Onesimus, 192
Origen, 271, 278, 318, 344
his doctrines, 284 et seq.
Orphics, 38
Pachomius, St., 305
Palladius, 316
Paraclete, 222, 251, 254 et seq.,
269
Parousia, 78, 153, 201, 215, 224,
257, 266, 270, 335
Jesus and, 102, 129, 132
Pascal, 52, 162, 189
Patmore, Coventry, 90, 195, 297,
32°> 35s
Paul, St., 15, 33, 58, 65, 75, 95,
133 et seq., 140, 151, 157 et
seq., 213, 216, 218, 229, 234,
243, 253 et seq., 262, 266,
279, 288, 316, 323, 343
and Third Gospel, 79
conversion of, 160
and Jesus, 163, 172, 183, 197,
201, 205
Purgation, 163 et seq.
Ecstacies, 165, 297
at Antioch, 167

394

INDEX

Paul, St. (continued)
Illumination, 167 et seq., 201
first journey, 168
asceticism, 171
"thorn in flesh," 174 et seq.
epistles of, 177 et seq., 180
his powers, 178
Dark Night, 181 et seq.
Unitive Life, 186 et seq., 201
divine fecundity, 192
his theology, 194 et seq.
his antitheses, 195, 198
on Salvation, 193, 196, 205
on Law, 198
Justification, 198
his eschatology, 200
his " Mystery," 202
his Christology, 204
doctrine of immortality, 204
on New Life, 204
on New Man, 205
on Charity, 205 et seq.
and Clement, 281
on prayer, 295
Pentecost, 153
Peter, St., 99, 102, 126
Confession of, 114, 124
Peter of Alcantara, St., 340
Petersen, Gerlac, 187, 367
Pfleiderer, O., 218
Philip Neri, St., 116
Philo, 222, 254, 280
on Logos, 242
Philothea's Pilgrimage, 62, 65,
Plato, 38, 280
Plotinus, 9, 15, 20, 29, 92, 223,
284, 289 et seq., 300
Plutarch, 222
Porphyry, 285
Poulain, A., 184, 311
Presence, Sense of, 97, 173, 228
et seq., 230, 234, 321
in Paul, 170
Prophets, 83, 230, 262, 264, 270
Hebrew, 36
Christian, 168, 215, 267
Psalm xxii, 140 et seq.
Purgation, 53, 112, 166, 180, 290,
310
in Jesus, 91 et seq.
of will, 136
in St. Paul, 163 et seq.

Purgation (continued)
in Fourth Gospel, 242
in St. Anthony, 312
in St. Macarius, 323
in the Mass, 346
Quakers, 265, 320
Quietism, 18, 291
Ramananda, 24
Ramanuja, 23
Ramsay, Sir W., 79, 165, 174,
176 et seq., 195
Recejac, E., 69, 367 et seq.
Regeneration, 33, 85, 263, 273
et seq., 279
Religious Orders, see Monasti
cism.
Resch, A., 231
Reville, Albert, 108, 126, 136
Reville, Jean, 217
on Logos, 222
Rhys Davids, Mrs., 26, 27
Richard of St. Victor, 60, 92, m,
146, 164, 192, 208, 298
Ritschlianism, 58 et seq., 68, 112,
288
Rohde, Erwin, 40
Rolle, Richard, 90, 92, 189, 310,
321
on Charity, 208
Rose of Lima, St., 189, 340
Royce, J., 17, 29
Rufinus, 316
Rutherford, S., 127
Ruysbroeck, Blessed John, 20,
32, 54, 63> 65> 100, 144 et seq.,
153, 189, 208, 253, 295, 297,
299, 324, 366 et seq.
on union, 34
on God, 66
on freedom, 98
on donation, 353
Sabatier, L. A., 158
Sabatier, P., 162
Sacraments (see also Baptism,
Eucharist, Mass), 33, 88,
J33, 263, 320
in Fourth Gospel, 245
and magic, 275
Saints, Commemorations of, 340,
360

INDEX

395

Salmon, G., 96
Salvation, 248, 254, 256
St. Paul on, 193, 196, 205
Saudreau, A., 311
Schweitzer, Albert, 104
Second Coming, see Parousia
Sin, Sense of, 172, 182, 313, 317
et seq., 346, 366
Solomon, Odes of, 51, 189, 224,
244, 269, 273, 275
Son of God (see also Divine Son-
ship), 88, 119, 124, 222
Son of Man, 74, 77, 104, 125,
127, 130, 231
Song of Solomon, 287
Sonship, see Divine
Spiritual Marriage, 252
Starbuck, E. T., 33, 45
Stigmatisation, 117
Stoffels, J., 316 et seq.
Stoics, 280, 317, 322
Sufis, 21, 24, 32, 54, 229, 288,
290
Surrender, 136 et seq.
Suso, Blessed Henry, 47, 52, 63,
95, II2, 128, 137, 143, 162, 164,
166, 177, 182, 360
Swete, H. B., 268, 270, 277
on St. Paul, 203
Synoptic Gospels, 78 et seq., 84,
126, 215, 225, 242
Tagore, Rabindra Nath, 15, 23,
31, 208
on song, 190
Tauler, John, 35, 127, 175, 297
on suffering, 137
Teaching of the Apostles, The,
266 et seq.
Teresa, St., 47, 51, 52, 63, 95,
101, 112, 116, 121 et seq.,
136 et seq., 164, 167, 170,
173, 177 et seq., 182, 189,
214, 229, 236, 254, 295 et seq.
on auditions, 230, 232
Tertullian, 270, 275, 335
Thebaid, Hermits of, 313, 315
Theodore of Antioch, 271
Theologia Germanica, 66, 67, 89,
200, 310, 344, 357
Third Race, The, 49, 261, 266,
268

Thomas a Kempis, 68, 127, 246,
3°9
on the Cross, 138
on heavenly conversation, 321
on the Mass, 360
Thomas Aquinas, St. , 146, 301
on love, 21
Adoro te, 364
Lauda Sion, 365
Trisagion, 347
Tyrrell, George, 230
Underhill, Evelyn, 47
Union with God, 24, 107, 140 et
seq., 181, 246, 264, 282 et
seq., 313
as Absolute, 29
of Jesus, 97 et seq.
in St. Paul, 187 et seq., 204
in Fourth Gospel, 220, 247 et
seq.
in Plotinus, 291
in the Mass, 337, 365 et seq.
Unitive Life, 55, 73, 137, 144 et
seq., 290
in Jesus, 97, 145
in St. Paul, 184 et seq.
in Fourth Gospel, 220, 246 et
seq.
in St. Macarius, 327 et seq.
Upanishads, 15
Valens, 321
Via Negativa, 17, 286, 289 et seq.
Vishnuism, 23, 25
Visions, 226 et seq.
of Jesus, 87
transfiguration, 118
of St. Paul, 161, 165, 181
in Fourth Gospel, 228 et seq.,
235 et seq.
of A.-C. Emmerich, 236 et seq.
of Ezekiel, 327
Voices, see Auditions
Vries, H. de., 52
Way, Arthur, 180
Weinel, H., 158
Weizsacker, C. von, 151, 217
Wernle, P., 158, 163, 218
Wesley, J., 314
Wilpert, J., 274 et seq.
Wrede, W., 159

Richard Clay b* Sons, Limited, London and Bungay.

A Book of Verse by the Author of "The Mystic Way."
IMMANENCE
Crown 8vo. Qilt top. Cloth 4/6 net.

SOME PRESS OPINIONS
THE TIMES.
"Among all the beauty, fine workmanship, and lyric movement offered by the
volumes before us, we find only two poets who are in any way original — Miss
Evelyn Underhill and . . . The middle of the seventeenth century would
recognise all her [Miss Underbill's] methods ; for she speaks with the voice of
that age's "high church" or Catholic poets. But in the twentieth century
such mysticism as hers puts her alone among living poets. . . . Miss Underhill
sings with passion and urgent movement, and the richness and loftiness of her
work cannot fail to find admirers, even among those who are far from sharing her
view of life."
DAILY NEWS.
' ' Miss Underhill gives us in her book the imaginative expression of a vision of
life. . . . Her muse is in strict intellectual harness, like the muse of so many
of the good mystical poets. Her spiritual attitude is original, because it is so
intensely her own. It is her intellectual governance, however, which gives her
work its most immediate distinction, for by this she is enabled to make use of
even a frugal gift of imagery to suggest something of the riches and the depth and
the reality of her vision. Her right use of words differentiates her work from that
of the majority of modern religious poets, but it is the spiritual beauty imprisoned
in these words which will send readers back to the book again and again."
WESTMINSTER GAZETTE.
"All the phases of the mystic life are explored keenly by Miss Underbill's
verse."
MORNING POST.
' ' She is a mystic, but her mysticism is the outcome of keen consistent thought —
not a form of that sensuousness of devout women which springs from the exhaus
tion of the human heart, not from the power of logical abstraction combined with
freshness and immediacy of emotion. Her self-expression has its intellectual as
well as its emotional side ; her message and her mandate are for those who can
think as well as feel and require a creed as well as a faith. To her, God is the
reality in all things."
THE OBSERVER.
" Miss Evelyn Underbill's book on ' Mysticism ' is of course very well known.
Her poems are remarkable for a religious ecstasy that is not often to be met with."

J. M. DENT & SONS, Ltd., Aldine House, Bedford Street, W.C.

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