Evolution and the Earthly Destiny

The Approach to Mysticism

MYSTICISM is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind attempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the matter, although the very crux of the situation lies here. The mystic domain has to be apprehended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.

The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.

But what is not recognised in this view of things is that there are secrecies and secrecies. The material secrecies o f Nature are of one category, the mystic secrecies are of another. The o are not only disparate but incommensurable. Any man with a mind and understanding of average culture can see and handle the 'scientific' forces, but not the mystic forces. A

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scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit seances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove ? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus—the only difference being that the scientist does not believe while the spiritualist believes.

Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderland where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, √-n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.

Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualties—one can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is
not in vain and merely as a poetic metaphor that the ancient seers have said

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Ksurasya dhara nisita duratyqya¹

nayamatma balahinena labhyah²

The mystic forces are not only of immense potency but of a definite moral disposition and character, that is to say, they are of immense potency either for good or for evil. They are not mechanical and amoral forces like those that physical sciences deal with; they are forces of consciousness and they are conscious forces, they act with an aim and a purpose. The mystic forces are forces either of light or of darkness, either Divine or Titanic. And it is most often the powers of darkness that the naturally ignorant consciousness of man contacts when it seeks to cross the borderline without training or guidance, by the sheer arrogant self-sufficiency of mental scientific reason.

Ignorance, certainly, is not man's ideal condition—it leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mara, say clearly and unfalteringly to the dark light of Lucifer—apage Satana, if he is to come out into the true light and command the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitely—to stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum. Yajnavalkya said, "If you do not stop, your head will fall off."

1 "Sharp as a razor's edge, difficult of going, hard to traverse is that path!"

2 "This spirit is a thing no weakling can gain."

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II

The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot up—like "vaulting ambition that o'erleaps itself" of which Shakespeare speaks—through the mind alone to the highest truth that Yajriavalkya had to pull her up and give the warning that she risked losing her
head if she persisted in her questioning endlessly.

For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.

The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.

For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heart—antarhrdaya of the Upanishad—which is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the

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fount and origin, the very substance of the true personality. Mystic knowledge—the true mystic knowledge which saves and fulfils—begins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests -them through .its translucid dynamism.

The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructive—withering and blasting in its career like the desert simoom.

There are modes of knowledge that are occult—and to that extent mystic—and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic—the truly mystic belongs to the ultimate realities, the deepest and the highest,—they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallowed up in the obscurity or utilised by it.

The mystic's knowledge and experience is not only true and real: it is delightful and blissful. It has a supremely healing virtue. It brings a sovereign freedom and ease and peace to the mystic himself, but also to those around him, who come in contact with him. For truth and reality are made up of love and harmony, because truth is, in its essence, unity.

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