13 - Relativity, Philosophy & Mind by Paul Brunton

Author:Paul Brunton
Language: eng
Format: mobi
Published: 2010-10-03T19:27:10.029000+00:00

4 Its Realization Beyond Ecstasy

4.1 Mysticism And Mystical Philosophy Compared

1

Philosophy clears away all the unnecessary mystery from mysticism, while preserving a proper attitude of awe and reverence to whatever is worthy of it.

2

Whereas not a few mystics in the past have been gullible votaries of superstition also, philosophical mystics seek to be entirely free of it. They want their mysticism to be worthy of a rational man.

3

The difference between the two is that one is partially inspired whereas the other is fully inspired.

4

It is not enough to measure the grade of a mystic by his emotional feelings. We must also concern ourselves with his egolessness, his intellectual expression, his aesthetic sensitivity, and his effective practicality. These things make up the difference between an infantile mysticism and a philosophical mysticism.

5

There is this important difference of approach between the would-be mystic and the would-be philosopher. The first is often actuated by emotional conflicts or frustrations for which he seeks some kind of compensation. The second is motivated by a deep love of truth for its own sake.

6

There is much more under judgement here than a merely verbal distinction. The matter is not so simple but far more complex than it seems. For philosophical mysticism introduces some new principles into mysticism which make a profound difference in results and values.

7

Whereas mysticism alone acquaints a man with his true Self, philosophical mysticism does this and also acquaints him with his connection with universal life. It not only tells him of the great laws of evolution and compensation, but also affiliates him with the great soul of the world.

8

All yoga and mystic methods, as well as certain religious practices, although of the highest value as preliminary disciplines, are not the ultimate ends in themselves. If one has sufficient sharpness of mind – that is, sustained concentration on abstract themes – and sufficient freedom from any kind of egoistic preconception whatever, one can instantly grasp the truth and realize it. But who has that? Hence, these various methods of developing ourselves, these yogas, have been prescribed to assist us. Their practice takes a long time, it is true, but the actual realization is a matter of a moment. Nor can it ever be lost again, as can the feeling-ecstasies of the mystics. All these doctrines have their place for people of different degrees of understanding, and it is our duty not to destroy the faith of those who cling to them. But for those who want the highest Truth, and who are prepared to part with their illusions for its sake, there is only "the straight and narrow way, and few there be that find it." It is narrow only because the ego must be left outside the gate; it is straight because it goes direct to the final truth.

9

The mystic may get his union with the higher self as the reward for his reverent devotion to it. But its light will shine down only into those parts of his being which were themselves active in the search for union.

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