WILLOUGHBY. It is not difficult to understand how, after a time, both the species of mysticism we have been discussing may pass over into this one. It is the dream of the mystic that he can elaborate from the depth of his own nature the whole promised land of religious truth, and perceive (by special revelation) rising from within, all its green pastures and still waters,—somewhat as Pindar describes the sun beholding the Isle of Rhodes emerging from the bottom of the ocean, new-born, yet perfect, in all the beauty of glade and fountain, of grassy upland and silver tarn, of marble crag and overhanging wood, sparkling from the brine as after a summer shower. But alas, how tardily arises this new world of inner wonders! It must be accelerated—drawn up by some strong compelling charm. The doctrine of passivity becomes impossible to some temperaments beyond a certain pass. The enjoyments of the vision or the rapture are too few and far between—could they but be produced at will! Whether the mystic seeks the triumph of superhuman knowledge or that intoxication of the feeling which is to translate him to the upper world, after a while he craves a sign. Theurgy is the art which brings it. Its appearance is the symptom of failing faith, whether in philosophy or religion. Its glory is the phosphorescence of decay. ATHERTON. Generally, I think it is; though it prevailed in the age of the Reformation—borrowed, however, I admit, on the revival of letters, from an age of decline. BOOK THE SECOND EARLY ORIENTAL MYSTICISM CHAPTER I. From worldly cares himselfe he did esloyne, And greatly shunned manly exercise; From everie worke he chalenged essoyne, For contemplation sake: yet otherwise His life he led in lawlesse riotise; By which he grew to grievous maladie: For in his lustlesse limbs through evill guise, A shaking fever raignd continually; Such one was Idlenesse, first of this company. SPENSER. Having free access to the Commonplace Book of my friend Atherton, I now extract therefrom a few notes, written after reading Wilkins’ translation of the Bagvat-Gita. This episode in a heroic poem of ancient India is considered the best exponent of early oriental mysticism. I give these remarks just as I find them, brief and rough-hewn, but not, I think, hasty. Observations on Indian mysticism, à propos of the Bagvat-Gita.