Practical Mysticism | Page 2

race is now called to undergo, than those
who are wholly at the mercy of events; better able to discern the real
from the illusory issues, and to pronounce judgment on the new
problems, new difficulties, new fields of activity now disclosed.
Perhaps it is worth while to remind ourselves that the two women who
have left the deepest mark upon the military history of France and
England--Joan of Arc and Florence Nightingale--both acted under
mystical compulsion. So, too, did one of the noblest of modern soldiers,
General Gordon. Their national value was directly connected with their
deep spiritual consciousness: their intensely practical energies were the
flowers of a contemplative life.
We are often told, that in the critical periods of history it is the national
soul which counts: that "where there is no vision, the people perish."
No nation is truly defeated which retains its spiritual self-possession.
No nation is truly victorious which does not emerge with soul
unstained. If this be so, it becomes a part of true patriotism to keep the
spiritual life, both of the individual citizen and of the social group,
active and vigorous; its vision of realities unsullied by the entangled
interests and passions of the time. This is a task in which all may do
their part. The spiritual life is not a special career, involving abstraction
from the world of things. It is a part of every man's life; and until he
has realised it he is not a complete human being, has not entered into
possession of all his powers. It is therefore the function of a practical
mysticism to increase, not diminish, the total efficiency, the wisdom
and steadfastness, of those who try to practise it. It will help them to
enter, more completely than ever before, into the life of the group to

which they belong. It will teach them to see the world in a truer
proportion, discerning eternal beauty beyond and beneath apparent
ruthlessness. It will educate them in a charity free from all taint of
sentimentalism; it will confer on them an unconquerable hope; and
assure them that still, even in the hour of greatest desolation, "There
lives the dearest freshness deep down things." As a contribution, then,
to these purposes, this little book is now published. It is addressed
neither to the learned nor to the devout, who are already in possession
of a wide literature dealing from many points of view with the
experiences and philosophy of the mystics. Such readers are warned
that they will find here nothing but the re-statement of elementary and
familiar propositions, and invitations to a discipline immemorially old.
Far from presuming to instruct those to whom first-hand information is
both accessible and palatable, I write only for the larger class which,
repelled by the formidable appearance of more elaborate works on the
subject, would yet like to know what is meant by mysticism, and what
it has to offer to the average man: how it helps to solve his problems,
how it harmonises with the duties and ideals of his active life. For this
reason, I presuppose in my readers no knowledge whatever of the
subject, either upon the philosophic, religious, or historical side. Nor,
since I wish my appeal to be general, do I urge the special claim of any
one theological system, any one metaphysical school. I have merely
attempted to put the view of the universe and man's place in it which is
common to all mystics in plain and untechnical language: and to
suggest the practical conditions under which ordinary persons may
participate in their experience. Therefore the abnormal states of
consciousness which sometimes appear in connection with mystical
genius are not discussed: my business being confined to the description
of a faculty which all men possess in a greater or less degree.
The reality and importance of this faculty are considered in the first
three chapters. In the fourth and fifth is described the preliminary
training of attention necessary for its use; in the sixth, the general
self-discipline and attitude toward life which it involves. The seventh,
eighth, and ninth chapters treat in an elementary way of the three great
forms of contemplation; and in the tenth, the practical value of the life
in which they have been actualised is examined. Those kind enough to

attempt the perusal of the book are begged to read the first sections
with some attention before passing to the latter part.
E. U.
September 12, 1914.
CHAPTER I
WHAT IS MYSTICISM?
Those who are interested in that special attitude towards the universe
which is now loosely called "mystical," find themselves beset by a
multitude of persons who are constantly asking--some with real fervour,
some with curiosity, and some with disdain-- "What is mysticism?"
When referred to the writings of