The inner vision: some notes on mysticism

beings. This identity becomes effective through the mystic's desire to work for and help others. For some, that desire is expressed through the perfection of the individual as an instrument; for others, it is expressed through active service. Both are needed, and so-called "practical" work is no less important than the ideal.

In a Christian society, some might label the author of the famous book The Imitation of Christ a "mystic." However, as much as I value that work, I do not believe it should be considered the work of a mystic. It lacks that sense of unity and feeling of "oneness" I mentioned earlier. The author's primary concern was the inner vision solely in relation to his own soul; therefore, the book might be described as the ideal expression of a "higher selfishness." Furthermore, it does not show much of the essential mystical quality—the inner vision—which I will discuss further. I suggest, then, that The Imitation of Christ is not a mystical book—certainly less so than the Gospel of St. John, Penn’s Essays on Solitude, or the Divine Considerations of Valdesso.

When we consider experiences of supernatural psychology, we find ourselves in a world with different standards than those of our ordinary lives. Let me quote the advice of Porphyry, who is surely among the elite circle of mystics. In his Principles of the Theory of Intelligences, he gives this warning:

Here we find the core of all mysticism: the subject must become like the object. Since the object of our thought is God, we must become like God. We may describe this as "getting in tune with the infinite," developing our higher principles, or any other way you prefer; the meaning remains the same: we must become like God. In doing so, we shall learn the secrets of all nature, perhaps know the future as well as the past, and realize that we are truly our brothers' brothers. All these things lead us to a greater knowledge of God. This elevation is what we should seek, and for it, purity of heart is the first essential. The New Testament contains no greater truth than this: “Blessed are the pure in heart, for they shall see God.” This is the vision that comes to those who steadily pursue the ideals of our Society.

Even in its smallest degree, this vision is a very great reward. While few have reached it, many who have caught a glimpse have been dazzled by its radiance. Those who simply believe in it and work toward it are rewarded with the joy and exultation that their faith produces.

The study of this divine science—where, as has been written, the psychology of man mingles with the psychology of God—is truly wonderful. It grows like a flower, and its roots are everywhere. Some might call India its home, but it flourishes just as strongly in Greece, Egypt, Persia (where Sufism is its chief expression), and the West. Michael de Molinos, the Spanish priest who founded the Quietists, was a mystic. The remarkable Arnauld family, associated with Port Royal, was strongly influenced by the same spirit. While there may be controversy over modern figures, I don't think many would deny the title of mystic to William Blake.

Fortunately, no century or country has been without its mystics. They perform their work because they are driven by an inner pressure, and they gladly suffer whatever happens to them in the process. Little known is the monk of Groenendael, Ruysbroeck, whose writings have been made available to us by Maurice Maeterlinck. This humble Flemish priest reached mysticism not through the science of reasoning, as Plato and Plotinus did, but through the intuitive faculty that many people consider characteristic of the Asian mind. His writings do not reflect the human intellect as much as "another mirror, darker and more profound, which we hide in the deepest parts of our being." In this mirror, no detail can be seen clearly, and words cannot stay on its surface. The intellect would break if it tried to reflect its purely worldly light there for even a moment; yet, something else is seen there from time to time. Is it the soul? Is it God Himself? Or is it both at once?

We can find guidance from one writer who experienced the same ecstasies as Ruysbroeck—which are essentially just the beginning of discovering our true being—yet kept the ability to analyze his soul's experiences without destroying them. I am referring to Plotinus, who is the uniquely analytical mystic.

Quietists: A movement in Christian mysticism that emphasized interior passivity and spiritual rest.