Nature Mysticism Part 1

Nature Mysticism.

by J. Edward Mercer.

PREFACE

The aims of this study of Nature Mysticism, and the methods adopted for attaining them, are sufficiently described in the introductory chapter. It may be said, by way of special preface, that the nature mystic here portrayed is essentially a "modern."

He is a.s.sumed to have accepted the fundamentals of the hypothesis of evolution. Accordingly, his sympathy with the past is profound: so also is his sense of the reality and continuity of human development, physical, psychic, and mystical. Moreover, he tries to be abreast of the latest critical and scientific conclusions. Imperfections manifold will be discovered in the pages that follow; but the author asks that a percentage of them may be attributed to the difficulties of writing in Tasmania and publis.h.i.+ng at the antipodes.

J. E. M.

Bishop's Court, Hobart, _March_, 1912.

CHAPTER I.

INTRODUCTORY

A wave of Mysticism is pa.s.sing over the civilised nations. It is welcomed by many: by more it is mistrusted. Even the minds to which it would naturally appeal are often restrained from sympathy by fears of vague speculative driftings and of transcendental emotionalism. Nor can it be doubted that such an att.i.tude of aloofness is at once reasonable and inevitable. For a systematic exaltation of formless ecstasies, at the expense of sense and intellect, has a tendency to become an infirmity if it does not always betoken loss of mental balance. In order, therefore, to disarm natural prejudice, let an opening chapter be devoted to general exposition of aims and principles.

The subject is Nature Mysticism. The phenomena of "nature"

are to be studied in their mystical aspects. The wide term Mysticism is used because, in spite of many misleading a.s.sociations, it is hard to replace. "Love of nature" is too general: "cosmic emotion" is too specialised. But let it at once be understood that the Mysticism here contemplated is neither of the popular nor of the esoteric sort. In other words, it is not loosely synonymous with the magical or supernatural; nor is it a name for peculiar forms of ecstatic experience which claim to break away from the spheres of the senses and the intellect. It will simply be taken to cover the causes and the effects involved in that wide range of intuitions and emotions which nature stimulates without definite appeal to conscious reasoning processes. Mystic intuition and mystic emotion will thus be regarded, not as antagonistic to sense impression, but as dependent on it--not as scornful of reason, but merely as more basic and primitive.

Science describes nature, but it cannot _feel_ nature; still less can it account for that sense of kins.h.i.+p with nature which is so characteristic of many of the foremost thinkers of the day. For life is more and more declaring itself to be something fuller than a blind play of physical forces, however complex and sublimated their interactions. It reveals a ceaseless striving--an _elan vital_ (as Bergson calls it) to expand and enrich the forms of experience--a reaching forward to fuller beauty and more perfect order.

A certain amount of metaphysical discussion will be necessary; but it will be reduced to the minimum compatible with coherency. Fortunately, Nature Mysticism can be at home with diverse world-views. There is, however, one exception--the world-view which is based on the concept of an Unconditioned Absolute. This will be unhesitatingly rejected as subversive of any genuine "communion" with nature. So also Symbolism will be repudiated on the ground that it furnishes a quite inadequate account of the relation of natural phenomena to the human mind. The only metaphysical theory adopted, as a generalised working basis, is that known as Ideal-Realism. It a.s.sumes three spheres of existence--that which in a peculiar sense is _within_ the individual mind: that which in a peculiar sense is _without_ (external to) the individual mind: and that in which these two are fused or come into living contact. It will be maintained, as a thesis fundamental to Nature Mysticism, that the world of external objects must be essentially of the same essence as the perceiving minds. The bearing of these condensed statements will become plain as the phenomena of nature are pa.s.sed in review. Of formal theology there will be none.

The more certain conclusions of modern science, including the broader generalisations of the hypothesis of evolution, will be a.s.sumed. Lowell, in one of his sonnets, says:

"I grieve not that ripe knowledge takes away The charm that nature to my childhood wore For, with that insight cometh, day by day, A greater bliss than wonder was before: The real doth not clip the poet's wings; To win the secret of a weed's plain heart Reveals some clue to spiritual things, And stumbling guess becomes firm-rooted art."

Admirable--as far as it goes! But the modern nature-mystic cannot rest content with the last line. The aim of nature-insight is not art, however firm-rooted; for art is, so to speak, a secondary product, a reflection. The goal of the nature-mystic is actual living communion with the Real, in and through its sensuous manifestations.

Nature Mysticism, as thus conceived, does not seek to glorify itself above other modes of experience and psychic activity. The partisans.h.i.+p of the theological or of the transcendental type is here condemned. Nor will there be an appeal to any ecstatic faculty which can only be the vaunted appanage of the few. The appeal will lie to faculties which are shared in some degree by all normal human beings, though they are too often neglected, if not disparaged. Rightly developed, the capacity for entering into communion with nature is not only a source of the purest pleasure, but a subtle and powerful agent in aiding men to realise some of the n.o.blest potentialities of their being.

When treating of specific natural phenomena, the exposition demands proof and ill.u.s.tration. In certain chapters, therefore, quotations from the prose and poetry of those ancients and moderns who, avowedly or unavowedly, rank as nature-mystics, are freely introduced. These extracts form an integral part of the study, because they afford direct evidence of the reality, and of the continuity, of the mystical faculty as above defined.

The usual method of procedure will be to trace the influence of certain selected natural phenomena on the human mind, first in the animistic stage, then in the mythological stage, and lastly in the present, with a view to showing that there has been a genuine and living development of deep-seated nature intuitions. But this method will not be too strictly followed.

Special subjects will meet with special treatment, and needless repet.i.tion will be carefully avoided. The various chapters, as far as may be, will not only present new themes, but will approach the subject at different angles.

It is obvious that severe limitations must be imposed in the selection from so vast a ma.s.s of material. Accordingly, the phenomena of Water, Air, and Fire have received the fullest attention--the first of the triad getting the lion's share; but other marked features of the physical universe have not been altogether pa.s.sed by. The realm of organic life--vegetable and animal--does not properly fall within the limits of this study.

For where organised life reveals itself, men find it less difficult to realise their kins.h.i.+p with existences other than human. The curious, and still obscure, history of totemism supplies abundant evidence on this point; and not less so that modern sympathy with all living things, which is largely based on what may be termed the new totemism of the Darwinian theory. But while attention will thus be focussed on the sphere of the inorganic, seemingly so remote from human modes of experience, some attempt will nevertheless be made to suggest the inner harmonies which link together all modes of existence. A further limitation to be noted is that "nature" will be taken to cover only such natural objects as remain in what is generally called their "natural" condition--that is, which are independent of, and unaffected by, human activities.

Let Goethe, in his Faust hymn, tell what is the heart and essence of Nature Mysticism as here to be expounded and defended.

"Rears not the heaven its arch above?

Doth not the firm-set earth beneath us lie?

And with the tender gaze of love Climb not the everlasting stars on high?

Do I not gaze upon thee, eye to eye?

And all the world of sight and sense and sound, Bears it not in upon thy heart and brain, And mystically weave around Thy being influences that never wane?"

CHAPTER II

NATURE, AND THE ABSOLUTE

As just stated, metaphysics and theology are to be avoided. But since Mysticism is generally a.s.sociated with belief in an Unconditioned Absolute, and since such an Absolute is fatal to the claims of any genuine Nature Mysticism, a preliminary flying incursion into the perilous regions must be ventured.

Mysticism in its larger sense is admittedly difficult to define. It connotes a vast group of special experiences and speculations which deal with material supposed to be beyond the reach of sense and reason. It carries us back to the strangely illusive "mysteries" of the Greeks, but is more definitely used in connection with the most characteristic subtleties of the wizard East, and with certain developments of the Platonic philosophy.

Extended exposition is not required. Suffice it to state what may fairly be regarded as the three fundamental principles, or doctrines, on which mystics of the orthodox schools generally depend. These principles will be subjected to a free but friendly criticism: considerable modifications will be suggested, and the way thus prepared for the study of Nature Mysticism properly so-called.

The three principles alluded to are the following. First, the true mystic is one possessed by a desire to have communion with the ultimately Real. Second, the ultimately Real is to be regarded as a supersensuous, super-rational, and unconditional Absolute-- the mystic One. Third, the direct communion for which the mystic yearns--the _unio mystica_--cannot be attained save by pa.s.sive contemplation, resulting in vision, insight, or ecstasy.

With a view to giving a definite and concrete turn to the critical examination of these three fundamentals, let us take a pa.s.sage from a recently published booklet. The author tells how that on a certain sunny afternoon he flung himself down on the bank of a br.i.m.m.i.n.g mill-stream. The weir was smoothly flowing: the mill-wheel still. He meditates on the scene and concludes thus: "Perhaps we are never so receptive as when with folded hands we say simply, 'This is a great mystery.' I watched and wondered until Jem called, and I had to leave the rippling weir and the water's side, and the wheel with its untold secret."

There are certain forms, or modes, of experience here presented which are at least mystical in their tendency--the sense of a deeper reality than that which can be grasped by conscious reason--a desire to penetrate a secret that will not yield itself to articulate thought and which nevertheless leaves a definite impress on the mind. There is also a recognition of the pa.s.sive att.i.tude which the ordinary mystic doctrine avers to be essential to vision. Will these features warrant our regarding the experiences as genuinely mystical?

The answer to this question brings into bold relief a vital difference between orthodox mystics and those here called nature-mystics, and raises the issue on which the very existence of a valid Nature Mysticism must depend. The stricter schools would unhesitatingly refuse to accord to such experiences the right to rank with those which result in true insight. Why?

Because they obviously rest on sense impressions. An English mystic, for example, states in a recent article that Mysticism is always and necessarily extra-phenomenal, and that the man who tries to elucidate the visible by means of the invisible is no true mystic; still less, of course, the man who tries to elucidate the invisible by means of the visible. The true mystic, he says, fixes his eyes on eternity and the infinite; he loses himself when he becomes entangled in the things of time, that is, in the phenomenal. Still more explicit is the statement of a famous modern Yogi. "This world is a delusive charm of the great magician called Maya. . . . Maya has imagined infinite illusions called the different things in the universe. . . . The minds which have not attained to the Highest, and are a prey to natural beauties in the stage of Maya, will continually have to turn into various forms, from one to another, because nothing in the stage of Maya is stable." Nor would the Christian mystics allow of any intermediaries between the soul and G.o.d; they most of them held that the soul must rise above the things of sense, mount into another sphere, and be "alone with the Alone."

What, then, is the concept of the ultimately Real which these stricter mystics have evolved and are prepared to defend? It is that of pure and unconditioned Being--the One--the Absolute.

By a ruthless process of abstraction they have abjured the world of sense to vow allegiance to a mode of being of which nothing can be said without denying it. For even to allow a shadow of finiteness in the Absolute is to negate it; to define it is to annihilate it! It swallows up all conditions and relations without becoming any more knowable; it embraces everything and remains a pure negation. It lies totally and eternally beyond the reach of man's faculties and yet demands his perfect and unreasoning surrender. A concept, this, born of the brains of logical Don Quixotes.

And it is for such a monstrous abstraction we are asked to give up the full rich world of sense, with all it means to us. It is surely not an intellectual weakness to say: "Tell us what you will of existence above and beyond that which is known to us; but do not deny some measure of ultimate Reality to that which falls within our ken. Leave us not alone with the Absolute of the orthodox mystic, or we perish of inanity! Clearly the _elan vital_--the will to live--gives us a more hopeful starting-point in our search for the Real. Clearly the inexhaustible variety of the universe of sense need not be dubbed an illusion to save the consistency of a logic which has not yet succeeded in grasping its own first principles. No, the rippling weir and the mill-wheel were real in their own degree, and the intuitions and emotions they prompted were the outcome of a contact between the inner and the outer--a _unio mystica_--a communion between the soul of a man and the soul in the things he saw.

"But" (says the orthodox mystic) "there is a special form of craving--the craving for the Infinite. Man cannot find rest save in communion with a supreme Reality free from all imperfections and limitations; and such a Reality can be found in nothing less than the Unconditioned Absolute." Now we may grant the existence and even the legitimacy of the craving thus emphatically a.s.serted while questioning the form which it is made to a.s.sume. The man gazing at the mill-wheel longed to know its secret. Suppose he had succeeded! We think of Tennyson's "little flower in the crannied wall." We think of Blake's lines:

"To see the world in a grain of sand, And a heaven in a wild flower, Hold infinity in the palm of your hand, And eternity in an hour."

Is it really necessary to forsake the finite to reach the infinite-- whatever that term may be taken to mean? Do we not often better realise the infinity of the sky by looking at it through the twigs of a tree?

For the craving itself, in its old mystic form, we can have nothing but sympathy. Some of its expressions are wonderfully touching, but their pathos must not blind us to the maimed character of the world-view on which they rest. Grant that the sphere of sense is limited and therefore imperfect, let it at any rate be valid up to the limit it does actually attain. The rippling weir and the mill-wheel did produce some sort of effect upon the beholder, and therefore must have been to that extent real.

What do we gain by flinging away the chance to learn, even though the gain be small? And if, as the nature-mystic claims, the gain be great, the folly is proportionately intensified.

Coleridge is quoted as an exponent of the feeling of the stricter mystics.

"It were a vain endeavour, Though I should gaze for ever On the green light that lingers in the West; I may not hope from outward forms to win The pa.s.sion and the life whose fountains are within."

This, however, is too gentle and hesitating, too tinged with love of nature, to convey the fierce conviction of the consistent devotee of the Absolute, of the defecated transparency of pure Being. If, as is urged by Recejac, we find among some of the stricter mystics a very deep and naive feeling for nature, such feeling can only be a sign of inconsistency, a yielding to the solicitations of the lower nature. Granted their premisses, the world of sense can teach nothing. It is well to face this issue squarely--let the mystic choose, either the Absolute and Maya, or a Ground of existence which can allow value to nature, and which therefore admits of limitations. Or, if there is to be a compromise, let it be on the lines laid down by Spinoza and Sch.e.l.ling. That is to say, let the name G.o.d be reserved for the phenomenal aspect of the Absolute. But the nature-mystic will be wise if he discards compromise, and once for all repudiates the Unconditioned Absolute. His reason can then chime in with his intuitions and his deepest emotions. He loses nothing; he gains intellectual peace and natural joy.

The never-ceasing influence of the genuine Real is bound to declare itself sooner or later. Buddhism itself is yielding, as witness this striking p.r.o.nouncement of the Buddhist Lord Abbot, Soyen Shaku. "Buddhism does not, though sometimes understood by Western people to do so, advocate the doctrine of emptiness or annihilation. It most a.s.suredly recognises the multi-tudinousness and reality of phenomena. This world as it is, is real, not void. This life, as we live it, is true, and not a dream. We Buddhists believe that all these particular things surrounding us come from one Ultimate Source, all-knowing and all-loving. The world is the manifestation of this Reason, or Spirit, or Life, whatever you may designate it. However diverse, therefore, things are, they all partake of the nature of the Ultimate Being. Not only sentient beings, but non-sentient, reflect the glory of the Original Reason."

a.s.suredly a comforting pa.s.sage to set over against that of the Yogi quoted above! But is not the good Abbot a little hard on the Westerners? For the full truth is that while the Yogi represents the old Absolutism, the Abbot is feeling his way to a wider and more human world-view. Buddhism has evidently better days in store. Let our views of ultimate Reality be what they may, the nature-mystic's position demands not only that man may hold communion with nature, but that, in and through such communion, he is in living touch with the Ground of Existence.

CHAPTER III