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The disappearance into the spirit world of Jesus has made that world human,[27] so that the Mystic Sense can be as truly at home in it as it is in scientific research. He prepared for His withdrawal thither by centring the attention of His friends upon it. His manifestations after His death on the cross were primarily to the Mystic Sense of His followers. That is to say, those unaccustomed to use the Mystic Sense in a religious way were incapable of seeing Him. It was impossible for Him to show Himself to the irreligious or enemies of God. This does not mean that it was only to the Mystic Sense of believers that He manifested Himself, but also to their bodily senses by way of the Mystic Sense. There is much that comes to the cognizance of the Mystic Sense through physical perception, and unless there is a refined and cultured nervous organism there is no mystical connotation. A Peter Bell could not find the mystical in nature.
The same primrose to a Linnæus or an Asa Gray would reveal an unseen world. Conversely, there are some things which cannot affect our physical being except by the way of mystical experience. Striking instances of this sort have been suitably termed by von Hügel “psycho-physical.” They are possible only where there is extraordinary sympathy between the mystical and physical, the latter having been made very completely the servant of the former. Only the mystic, or the specialist in the use of the Mystic Sense, is eligible for such experiences. The tremendously real fellowship with the Risen Lord of the disciples was of an ecstatic or psycho-physical order. It degrades the Resurrection manifestations to overemphasize their physical reality as though this, rather than the mystical, were the important feature. Their dominant note is spiritual. The physical perception came through the mystical. The experience of the disciples could not be reproduced in after times with other men, for the necessary conditions were wanting. Here and there among spiritual giants there is a well authenticated psycho-physical experience, but it is of phenomenal rather than of spiritual or moral value. And yet it is within our power to see the Christ as really and effectively as the Apostles did, though not wholly after the same manner.
St. Paul did not begin his life of faith when he had his psycho-physical experience on the road to Damascus. He reached there a turning point in its history. He was converted, turning his mystic powers in a new direction. Those who were with him were not sufficiently developed to see all that he saw or hear all that he heard.[28] His vision of Jesus was momentary but his life of faith was continuous. If faith was at its beginning when Abraham made his venture, it reached an illustrative and inviting climax when St. Paul made his. It was greater for St. Paul to espouse the cause of the Christ than to have a vision of Jesus. The phenomenal or extraordinary does not always culminate in such courage and devotion as his. It was because he was a mystic that he had his vision, not because he had a vision that he became a mystic. The Apostles who knew Jesus in the flesh had a lesser opportunity for faith than St. Paul who saw Him but once and then after psycho-physical fashion, and who never apprehended Him with all his bodily senses like those who saw “with their eyes” and “beheld,” and whose “hands handled” the Word of Life. It was fitting that St. Paul should give Christianity the impetus which made it a world religion. The highest development of faith has assigned to it the biggest undertaking. St. Peter with undeveloped intellectual gifts and faith based on sight could not do what St. Paul with highly developed reason and singular faith could do. The Risen Jesus Himself declared that faith dependent upon physical or psycho-physical experience is of a lower order than that in which the mystic sense is independent of phenomenal action of the bodily sense—Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
The great multitude of mortals will always be outside of psycho-physical experiences. There is no religious loss in the fact. Rather the contrary. That which gives the soul its permanent hold upon moral and spiritual realities and regard for them in mystics is not their rare psycho-physical experiences, but the same exercise of the Mystic Sense in the daily round of commonplace religious duty which is open to every human being, with like wonderful results upon character. A phenomenal spiritual occurrence in the case of one who was not living a religious life would be a mere wonder, perhaps even productive of spiritual harm.[29] Such experiences are never to be sought for. If they come their peril is not less than their inspiration.
It is a great barrier to religious effort among the crowd, for those living the life of faith, to give the impression that their experience is one of a series of ecstasies. It is no more so than is that of a student of science or higher mathematics. It is the life of faith open to all men which forms the religious life of the best men and the best religious life of all men—the constant placing of God before the Mystic Sense in a way not dissimilar from that in which the scientist approaches his hypothesis.
Though the Mystic Sense is not the sole religious faculty, it holds the primacy here as in every distinctively human activity. Used with reason its operation becomes reasonable or rational faith. Its opposite is not reason but sight, that is to say, the unaided findings of the bodily senses of which sight, being the most princely, is representative. Hence St. Paul’s contrast—we walk by faith, not by sight. Even here it is hardly fair to say there is antagonism. Sight is the enemy of faith only when it refuses to be an ally. Sight sees, faith in-sees and therefore fore-sees. Sight has boundaries which it cannot pass. Faith has horizons which retreat as it advances.
Faith has become increasingly rational as the world has grown older and experience has been added to experience. Its explorations in the world of ideals have been more frequent and daring with the advance of time. Consequently the man of to-day makes his flights thitherwards with a fulness of assurance on rational grounds or grounds of high probability which would have been impossible to an Abraham. If the triumphs open to faith have multiplied, so have the deterrent forces holding it back or set in battle array to thwart or otherwise impair it. The commonest injury wrought upon faith is the deflecting of it from the worthy to the unworthy or less worthy. If a man’s Mystic Sense, acute in other directions, is dormant or sluggish in religion, the reason is usually to be found, I think, in circumstances analogous to those which make a student of belles lettres, for instance, indifferent to science, or a philosopher careless of the exploits of commerce, cases of which are not wanting. The mind finds higher pleasure among certain persons in being exclusive and technical than in being catholic. So the Mystic Sense can fall short of its highest employment simply because there is not in its possessor the will to employ it commensurately with its capacity. The explanation why some men are not actively religious must be sought elsewhere than in the contention that they are short a faculty. The Mystic Sense, which by virtue of their humanity they possess, is not employed by them religiously from whatever reason—defective interest, prejudice, antagonism, environment. Nevertheless the same inner sense is pushed to its fullest activity in other directions. The faculty which by a daring leap fixes on the evolutionary hypothesis, or with imaginative subtlety suggests the plot of a novel, is the self-same one which enables us to say, “Our Father, which art in heaven.” The consideration of vicious men who are irreligious does not come within the purview of this discussion. Religion and vice are mutually exclusive, though piety and immorality are not, so that we have the anomaly of immoral character revelling in pious practices.
One thing remains to be said. The use of the Mystic Sense in religion, more perhaps than in any other sphere, cannot begin and end in individualism. It is requisite for each to submit the results of his mystic excursions and explorations to the conclusions of the most advanced religion. Mystic observation and experience must have the support and purification of universal mystic experience that will distinguish between the false and the true, phantasm and reality, and deliver the individual from eccentricity and extravagance. In other words, a church is more necessary than a chamber of commerce, a national government, or an academy of science. Mystic experience must be organized like all other experience. As the world grows older and man wiser, organization develops and broadens. National societies and alliances become international and a parliament of man seems a reasonable goal toward which to press. Human life in its individual aspect finds its fullest freedom in organization and not apart from it. The idea of the Catholic Church is as old as Christianity. One Body, one spirit, one Lord, one Faith, one Baptism, said St. Paul before Christianity was fifty years old—and the use of the Mystic Sense independently of organized Christian experience cannot hope to reach valuable results. Reformers of religion are eccentrics and detract from their service so far as they ignore the religious experience of the ages by assuming exclusive positions or lifting a doctrine out of its setting. Our Lord never broke with the faith of His fathers. His last act was to partake of the Passover according to the law. It was the Jews who broke with Him. He came not to destroy but to fulfill. The only setting for any one part of the truth is all the rest of the truth. The only relationship big enough for any one man is all the rest of mankind. When at last the disturbed and broken Christian Church comes to rest in the large scheme of unity planned by its Founder, then the mystical life of man will gain a power and splendor which now is but a vision and a hope.
This concludes my endeavor to credit the Mystic Sense with that dignity and position of importance which belongs to it by right. The attempt is crude and the brilliant vision which I had at the beginning of my task has become dimmer under the process of putting it into words. Whatever has been written stands as a contribution of thought and experience which cannot
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