The essentials of mysticism, and other essaysUnderhill, Evelyn
Religion
The essentials of mysticism, and other essays
Underhill, Evelyn
Mysticism
This rich and suggestive conception of the Second Principle, as at once
King and Creator of the world of life, and also itself the archetypal
world of true values, is the central fact of the Plotinian philosophy.
Its apprehension, he says, is beyond ordinary human reason, which is
fitted for correspondence with the world of life or soul. It is the
function of spiritual intuition; “a faculty which all possess, though
few use.” Such communion with the world of supernal reality is possible,
because man is potentially an inhabitant of it. “The Fatherland to us is
there, whence we have come: and there is the Father” (I. 6. 8). The
“apex” or celestial aspect of our soul is domiciled there. It “never
leaves the Divine Mind; but, while it clings yonder, allows the lower
soul, as it were, to hang down” (VI. 7. 5). Man is, in fact,
intermediary between the two Plotinian worlds of Spirit and Soul, and
participates in both. Eucken, in describing him as the meeting-place of
two orders of reality, is merely restating the doctrine of the
Neoplatonists.
As Spirit is the outbirth and manifestation of the One, so Soul, or
Life—the third member of the Triad—is the manifestation or matter of
Spirit; and forms the link between the physical and the supersensual
worlds. Spirit is “at once its Father and ever-present Companion” (V. 1.
3). Soul is a term covering the whole vital essence (_a_) of the world,
and (_b_) of the individual. It has two aspects. The celestial soul
aspires toward, and is in communion with, the spiritual order; the
natural soul hangs down and inspires the physical order, thereby
conferring on it a measure of reality. We are not, however, to
understand by Soul merely the aggregate of individuals. _Psyche_ is the
divine and eternal life of the created universe, comprehending its
infinite variety in a unity which embraces every object in the
sense-known scheme, and makes it “like one animal” (IV. 4. 32). It is:
“A motion and a spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.”
Public-domain text, read in full here on John Shaqi.
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