Non-Fiction: Preface to Practical Mysticism, by Evelyn Underhill
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practical mysticism. By Evelyn Underhill preface. This little book written during the last months of peace, goes to press in the first weeks of the Great War, many will feel that in such a time of conflict and horror, when only the most ignorant disloyal or apathetic can hope for a quietness of mind. A book which deals with that which is called The Contemplative attitude to existence is wholly out of place. So obvious as indeed is this point of view that I had a first thought of postponing its publication. On the one hand, it seems as though the dreams of a spiritual renaissance which promised so fairly but a little time ago, had perished in the sudden explosion of brute force. On the other hand, the thoughts of the english race are now turned and rightly towards the most concrete forms of action, struggle and endurance. Practical sacrifices, difficult and long continued effort rather than towards the passive attitude of self surrender, which is all that The practice of Mysticism seems at first sight to demand, moreover, that deep conviction of the dependence of all human worth upon eternal values, the imminence of the divine spirit within the human soul, which lies at the root of a mystical concept of life, is hard indeed. To reconcile with much of the human history now being poured red hot from the cauldron of war. For all these reasons, we are likely during the present crisis, to witness a revolt from those superficially mystical notions which threatened to become too popular during the immediate past. Yet the title deliberately chosen for this book that of practical mysticism means nothing if the attitude and the discipline which it recommends be adapted to Fairweather alone. If the principles for which it stands breakdown when subjected to the pressure of events and cannot be reconciled with a sterner duties of the national life. To accept this position is to reduce Mysticism to the status of a spiritual play. Thing. On the contrary. If the experiences on which it is based have indeed the transcendent value for humanity, which the Miss exclaimed for them. If they reveal to us a world of higher truth and greater reality than the world of concrete happenings in which we seem to be immersed, then that value is increased rather than lessened when confronted by the overwhelming dis harmonies and suffering for the present time. It is significant that many of these experiences are reported to us from periods of war and distress that the stronger the forces of destruction appeared, the more intense screw the spiritual vision which opposed them. We learn from these records that the mystical consciousness has the power of lifting those who possess it to a plane of reality which no struggle, no cruelty can disturb of conferring a certitude which no catastrophe can wreck. Yet it does not wrap its initiates in a selfish and otherworldly come isolate them from the pain and effort of the common life. Rather, it gives them renewed vitality administering to the human spirit, not as some suppose a soothing draft, but the most powerful of stimulants stayed upon eternal realities that spirit will be far better able to endure and profit by the stern discipline which the 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 worthwhile 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. They're intensely practical energies Where the flowers of a contemplative life, we are often told that in the critical periods of history 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 realized that 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 practice 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 their lives, the dearest freshness deep down things has 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 restatement of elementary and familiar propositions and invitations to a discipline immemorial. The old, far from presuming to instruct those to whom firsthand 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 harmonizes with the duties and ideals of his act of life. For this reason, I Presuppose in my readers no knowledge whatsoever, wrote 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 anyone theological system, anyone 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 untech nickel 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 the faculty, which all men possess in a greater or less degree. The reality and importance of this faculty are considered in the 1st 3 chapters. In the 4th and 5th is described the preliminary training of attention necessary for its use In the 6th. The general self discipline and attitude toward life, which it involves the 7th, 8th and 9th chapters treat in an elementary way of the three great forms of contemplation, And in the 10th, the practical value of the life in which they have been actualized 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. See you September 12, 1914.