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Iftlij'tlf ,
 The experience of the Mystic is inexpressible exce t' Bring me my chariot of fire.
way, some hint or parallel which will stimulate the ~o I will not cease from mental fight,
the reader, and convey, as all poetic language doE's, SODle Nor shall my sword sleep in my hand,
sUl:f~cesense. He~ce the enormous part which is plaYed Till we have built Jerusalem,
wrltmgs by symbolIsm and imagery. In England's green and pleasant Land."
- Underhill's _ ~M f~~~C'1f~ ~t<{r~ '~~' ~t~~ ~<1it~9(~J I <1it~'1, ~w '€
c~~~ijJ fiI~~fifC'1f~ ~t~i is 'not literal but BUg
~t'itT ~~'1<ti (Sym bol)-~cw~ 'OtC9f'ff't'€~¥fO:{I fil~~~'1fC<ti
Mystics employ the oblique methods of the a •
~~ta'l ~~~ ~C~, <tit~-c~<!C<1i~1~t~<1i ~9f~tlf Clf~ <lC~-f<1i~
Underhill ~fi1~c~o:{ ;-
~ f<li ~t~ ~tc~ ?
Over and over again, however, he has tried to speak
personswhoimagine that the 'spiritual marriage' of St. Catherine
part of mystical literature is concerned with these at veilsa perverted sexuality, or that the divine inebriation of
variety of images, by a deliberate exploitation of the music.t is the apotheosisof drunkenness, do but advertise their ignorance
tive qualities of words-often, too, by the help of des
hanismof the arts. -Underhill, p 95
those unfailing stimulants of man's intuitive power-he tries
somewhat of that veritable country which "eye hath not seen.
~~ \2t~'tC<lS~ ~~ 'Ottc~t1)o:{1<1i~C~ 1)t~ I '5l~1~ '1'1'~tQ ~?;~~ ~~, ::e;f<PIJ?;\!i~
::e;t'l"O{i
c<lt~

~tCO:{~\.mC~~ \2t~<1i ~J~~t~ ~fir~tc~o:{- fvwr f9\mQi '1t<ft! c5\1IOlr~C9(~t'1i::e;'?;~"J!5t'SC"ltQ' I

~i ~~lpf\ ~~¥f.~~ ~~t~'f ~t~r.<{ f~f?:~ (l{~9j"~)-C~

l!I<t'aJ~~i 'l~~ ~t?;~, ~~'lt~"l~ ~?;lfJC\!itQ'
(sword) <rli ~sr ~~~lCf~-\2t~'& \2t~c~~ ~9f ~r~'\ <ff~~ I
<:::e;t5\-ijt~?;~
~ fvn~<l'Q't!I<t'~if;{~~~C'l"lMc::e;tQ\
~'1~<li lf~:"t~~i ~N1 ~ ~e:I'lf'J~J~\!iI
-'S~~ ~~~r~ ( ~<l'tfu'5& C'<lt~)
~~~~~O{ <:<I~<lr\"l~1~ ~iJl~~i::e;~<1~
II
~ 'divine inebriation'-c~C~1 <lt~C<f 'saving madness'
9(<fi\¥ "~~'lQ' 'l\$t~?;~( C9(Pi?;~ ( Phaedrus) I ~ ~c~ ~tfif ~ijJCQ fi1~~t~-
C\f~ 9(~'1'~ <fiQ~~ ::e;~
1is th .
. e wme and the love of the Sufi mystic but the ecstasy of
<t't~ f"tQ C<\"fu~i
1ft'S igf~~<fii ~ ongmg,symbolised by means of the liquor and the woman?
~HI \fQ'I"~~. ~'l 0{ sm~ I-<fi~~
~~ \2j~~ ~J<l~~ ~~, f~~<ti ~C~i ~C~<1i ~o:{ ~C~ ~. \2t~1!t~
Suso uses the language of the tournament in his d~
mystic life. He would be a Squire - who would ride WIth I
f

Wisdom in the lists.-·Underhill p. 488 the good and f althful

. servant enters into the joy of his Lord he
,for he feeI's, III an meua
. lY' bl e d egree, that whlCh
..' IS felt by an
~fR~Pl<ti CJ'C<f~ f<f~~ <ti~~i C<tio:{i!;frco:{~r Inan.
Bring me my bow of burning gold !
Bring me my arrows of desire! • ~to!~11Q~~t~ ~~(o:{9\t~m~ I
Bring me my spear! 0 clouds unfold! Ce GibFlonhas lately drawn a striking parallel between the
8¢8

ferment and "interior uproar" of adolescence and ~~ ~~~~~1 9Jt~ <li?:~~~i- ~f.T ~f.t~?:~ 9jf;{ ~~ I
bances which mark man's entry into a conscious spiritual ~t<1l" <1I"~nr
C1\t'lllP'f~lJ.9f'R
~~~ fil~?:<li~ 'a draft of the wine of Absolu R~~ ~9 <11"~~~ ~<t't~ I

C'l~~'l ( ~~~~~'l ) I ~CC1~-

~~ ~ ~<l;: ~~ 9f9ft~ lfQ9T\!i~ I . ~lf1 f9f'8 f9f'8 ~lJ.! ~t9 ~C~

~~~ 15~O\: ~~ ~~ OJ f<l~t\!i \I C\f~ qt~ ~~ <t'\!i~lJ.qt~ !

~~t~ ~t~?:~~' 'tftf~?:<{<tSI @~ ~?:vr ~1.~~~ ~~ 'lt~~ ~?:1tf<l'l'~t~t~~ ~~t9jtif-xttMC~ <f~~tM?:~' I
~tM\!),~f~Pl~ ~~~i I l~ filC1C~~C<{~~t~~, ~w ~t~t~ ~l'l ~~~ ~t~-How
"Hinder me not", says the Soul to the Senses in Meeh
tter is Thy love than wine ( Bible) I <11~~i]J fil~C<li~i
burg's vision, "I would drink for a space of the unmingled
'There are also "Wine Shops" upon the way, where the ~~C~~~~<li ~J<f~t~ <li?:~~I
is cheered and refreshed by a draught of the Wine of Divine WfR, \~th~i]J?:~?:<f~l?:~ 'l~1 \!l~ 9/vrlU<!$~ ~~\!)-
~Jt~~f'l<{sC~;qs~~w~~l?:;qs~ <fJ<f~:t~<(Sfif~tCle:~- ~~ \!i' 9f~t9 ~lJ.9ft~~ I
So Blake, the great English Mystic, speaks of the great: llt~ .,tf5t ~\f<l;-II~~ ~f~ C'ij"~I
of love, whence mankind, at the hands of the Mystics, has
age the Wine of Life. ~~vrt~'tJ<li @9/R<{Cvr<{t~<1~J ~~t~ ~?:~t'it

\5lt~ <11;qs~~
Pr~?:;qs~<f9~i ~~if-
'fhen came St. Francis to give the chalice of life to his fi!hll!1~l!11\,9(fQ~'!3'1 "I '1t~, f<1l",15<l;
C'111"lt~~Q~ ~'1~«t~, ~'lR: ~W~<l;
he gave it first to Brother John of Panna, who taking. it ~1 0{ ~, f<f,15O{
<;<Til O{t~~~ I -~~J 81~1 <. ~
haste devoutly; and straightway he became all-shining hke
after him, St. Francis gave it to all the other brothers in 0 ~fiIt~ ~~tQ ~~~R <!$\!5~~-
were but few among them that took it with due reverence 9f~WfR;\'t O{t~ '1J$f9f ~~ffll
and drank it all. Those that took it devoutly and dran~ ~~~\fl! !)J~: 'Wl~~1\tl!"I~\I
straightway shining like the sun; ... ...• But the aforesaJd
Testament_~~ f<f~IJt\!)Song of Solomon-<11'€ <11
~~l<!> <lJ<I~
was resplendent above all the rest, the which had more ~
the chalice of life, whereby he had the more deeply gazed In
the infinite Light Divine. -'Fiorettit, cap xlviii. Let Him kiss me with the kisses of His mouth
C<1~<fc~fil<{S~~t?:;qs~<JiC~~ '~~~t~~' <f?:C1~-'~ F"r Thy love is better than wine.
I

a;r~J-~a;rta;r<f~'I @~i ~?:~Q ~~t~~1 \';~f9I~ ~Q I Behold Thou art fair, my beloved, yea, pleasant
~~~,)I Also our bed is green.
~, St John of the Cross, St. Catherine ~ ~~t~
~~t~ ~~ ~~C<tS~ ~~ <U<l~tQ~~ ?Hl ,
 8¢'l

'With them the Godhead becomes inten

C'I~ ~* ~~e<iii",f~ ~t'8e~
1j'1~~ "I'5\~ 9f?;~ ~f~ ~0If~
times almost verging on the nature of !\
~r~C<iit~'6ft~~ ~t€ell""" I
~i~C~~ ~t<li~~ I{t~ ~~,-
a Love, I give myself to Thee ,
Thine ever, only Thine to be. C\!i~ '5\t'8COjC<ii
ffi"l '1f'5\5t~
c~~tf5t"\ C5~ <fie~1it II
The constant sustaining presence of a Divine Com
an extension of the original simile, 'Spiritual Marriage'. ~~f~~C'Sit\!i'\'i~if;r"l~"I 'lt~e<ii
~~\!i CVi-R~~<fie~t~ II
Thus for St. Bernard, throughout his deeply mystical
Song of Songs, the Divine Word (Logos) is the Bride ~·t~e<fi~~ ~t~~ ~t~
soul is the Bride. ~~ "Ii ~f~, "lft'if "I 'Site",
Prepare thyself as a bride to receive the Bridegroo '5\C~ic~t<l;",~9f"le<ii"'t~
, , .
Gnostic. ~·~C<fi "l'5\"1~O\ c~~t~
St. John of the Cross-~~ ~tQj'~i ~~- C<rr;1l 9ff91~19fJt~1 \OIf<iii
I will draw near to Thee in silence, and will f9fm f9fm ~~ ~~ I
it may please Thee to unite me to Thyself, making my
~t<rt~ <!fa<{~tc~~-
I will rejoice in nothing till I am in Thine arms.
I longed for thee; and I still long for thee, and thou for C~C~c~i f5tfil<1~C'5\t9ft~
':.
when our two desires unite, Love shall be fulfilled. ~1l~1 "I rn~
-l\1echthild
~tc<iiif"'~ O{~ ~~T;
Thus St. Oatherine of Siena's 'mystic marriage' was preti c"l~1 9fRi c~t~ ,
which ever said in answer to her. pr;1yers, "I will espouse t
faith", and the vision in which that union was consum
c.,ft~~O{~t~~-~Hlr:~<! f<l~t9(f~ D~'1Vft" ~t~Vftl{ C'itt~iVfVftl{

initiated by a Voice saying, 'I will this day celebrate ~l "llft~~r:~ l!l~ C~'lI{·C~'l~~ ~~l<1i C<l~9(<lio{~~ '€ ~0{~1J ~
the feast of the betrothal of thy Soul, and even as I promised ~-\5l~ ~t~i ~~~ \ <fit~~,~~tr:~ \!l1t~t~r:~ ~-c~~~
thee to Myself in faith."
. . lies in of God-l!l~ ) ~~~ ~"'~<Ii'1~t'~ '~tr;<!'~ ~~i \!l1~\!l>0{<fifil~1
Our work is the love of God. Our satIsfactIOn
the Divine embrace Surrender is its secret: a personal 8 ~ r~~tr:<!' ~~ ~~~t~~ I
of finite to Infinite":""but of bride to bridegroom, heart to ~, ~t~lf~ ~r:~ \!l1~t~~ C~O{~~<Ii I{~C<lt'it'€ "r;~tr;~ \!l1t<\5t~
I

• , l!l<!, ~f~ 'O{~~t~",Vf-~Vf'~~' l!l<l, 'C<\ifa;<lia;ft~<Ii-~~~~'

~~tl{ <fi~~'€ ~~ C~1p[-C~~>fl~ ~~<fi ~c~t~ :::::
Love Contests ) ~~~tr:~~ I f<fi'{S~~1 '\!l19(Cq~' ~tl!i I

~t~- ~~ ~~~ <\5fi~-

~~fil~ ~~ '5\t'8 C~~ ~~~
~W ~~t~ ~~ ~ ~~~ , .
 ·
8~\;r 9ft~D~
~{ ~<li-f~~ Iil~ ~~~-~~<P ~~~t~'it~ Iil~"i R~~ ~t~~
f<!i~"J~t~~Q\1-'WIl:if1:"t<\
R1:"t1l1:\!i1
R~fu9\~j ~\ 9J.tllJtil
15ltt~I ~t~~~~i ~~~-~~~ if. '~"'lUt~iVf-~r;~~' <ff"'~t~~~ I
9\~<ft~1~t1:'1'Olf~ ~1:~ ~m~ ~ ~~ ;§jt~~i ~f;!~ Vft~R<lI~r.9j~f'l~~~ w;~~R~t~-
~'Gi RO{j~~t~ 'Oli})t!I
<\t~ <ft~ I
knoWin life, only in love is there a taste of the mystical, a
~'Gi '1'!.*'t~ <.!1~ ~t'1 R~'1~ Nothing elEein our life brings us so near to the limit of
\!it~ Ofl:lfJ@l~tljt~ ~t1:<f~'Ol'1~ 'b~ities,beyond which begins the unknown. And in this lies
cdw fO\ll.,~t<fCt2lOf~~t'S~ bt the chief cause of the terrible power of sex over human life.
~1:<j3Q
Oft~~IQ~'Olt,.tlf <!it~9 I -S~~t1Ji§ ~"e, 'sex',these are but a foretaste of mystical sensations. Mys-
'om are sensations ofthe same category as sensations of 'Love',
Iil~ ''1~~~t'~~ ~t{Jt~ iSf'it~~~ L!l<fi$ R5J? ~~ 'tely higher and more complex. '"
~t~i ~~~ <fifil::qI ~ Mystic~i Iil ~~ ~fil~~ ~ !dine Coster-L!l~ Yoga & Western Psychology ~~'8
~t~ I ~~tf9t ~t~t~i L!l~ c~~~-c~~~~ ~~l"<fi t{1K't~ ~Q\i ~R~\!i '1t~ I c~t'itt~iVf~ ~t~Jfu<fi ~~ ( ecstacy
~t<fl$<fi~i C<f~~iVf~ ~t~:q ~~'1~ <lIfil:~t~~~I te of radiant expansion and fulfilment) L!l~Q\i<ffa<l~i~R ~3!t
"Let Him kiss me with the kisses of His mouth"-Who it
, ~. ~t~t~ ~ ~r;<f ~t~~~~~ Iil~ ~r;~~ ~t~tVf~~ ~~
these words? It is i3 the Bride. Who is the Bride 7
thirsting for God. .., .. , If, then, mutual loveis ~ T The question arises why so intensely pleasurable
to a bride and bridegroom, it is not unfitting that the 'ty i!'l·not more widely practised and achieved I ~~J~~
given to a Soul which loves. 1\ ~~ c<I, ~t~ ~f~~r;~ ~ ~t~r;iVf~ ~t~tVf '1t~ I '5l~L!l<fc<rt"itt~iVf
-St. Bernard, "Cantica Canticorum"

Those for whom mysticism is, above all things, an inti ~ T>~'" I
sonal relation, the satisfaction of a deep desire-will fall lIlajcrityof mankind do experience its equivalent at the physical
imagery of passion. .., The phrases of mutual 10 the sexual creative act is admittedly the supreme and most
combat, awe and delight, the fevers of desire, the ecstacy of tificationof the senses,and is an exact counterpart of the men-
drawn upon. We find images which indeed have once been creative processes, of which as the East maintains, it is merely the
which are there anointed and ordained to holy office,carried
ed and endowed with a radiant purity, an intense and spirit ~~"l C<{, ~~r.,f~ ~~i L!l<tl$~~a; f<t'~tO{
~, ~~~~ ~~~t~ I
-Underhill's Mysticism,
et1 ~~~~ ~~ C<lIt"lf~~ Cllt"itt~r;iVT~
'l~~ <fifil:~~i-
'1.<\"5 It was natural and inevitable that the imagery of h
marriage should have seemed to the Mystic, the best of aU factthat th~ physical satisfaction of sex intercourse .. , ." is tran-
own "fulfilment of life" ; his soul's surrender, first to the tegardedin the East as an ordinance of nature, designed that man
air to seek the more sustained delight of mental and spiritual
the embrace of Perfect Love. It lay ready to his hand, it
of all men: and moreover, it most certainly does offer, U . 'llI1ort.

a strangely exact paralell to the sequence of states 'Ift6tn )"'8. ~tf~'l' Jj~"lJtllo!t'l'tf"1'!'~"lt~,!' 'l'f1\ltf~ I
o!tl\~ ~tfiI Jjf'l~tCll~CQ\15"l1
spiritual consciousness unfolds itself, and which form ~iJ1 ~ll'ltl\ I
of the mystic life. _Und
8~o 9ffuD~
-£l~'lC" 9fn~c~ ~~~ ~~t~c~ Dt~ c<!, ~~ tl:~ m1l~G11C<!iSfm~~ ~tl:~~~ ~9f<ll -£If<f<fC~~t~t~ ~~
~9f~-~c~t'it (deliberate spiritual allegory :f1~ ~ ~9fC<tl~Igt<l:~~ ~~c~ @~t~ ~C~J ~~~ <tlt~t~~
<l:tf.f~tr-:nfPilgrim's Progress, Igt'it<l:C~~~~n~1f I "5~i1tCIf~W~~l~~, f~i1t~ <1I~~tCiSf~"5~~~t~"5~~1
"5~~ti1~~t~~ ~~C~~~ 9ffuf5~ I C~~~C~~ F airie Qu ~<l~-~tt'tt'S> ~tCIf~ f<f<l:~~~~t~ ~W~ ~i1t~~~ I
Idylls of the King'€ -£l~'tt~l~ ~~lJt~ f;{i1-f;{I ic sometimes forgets to explain that his utterance is but sym-
desparate attempt to translate the truth of that world into the
~~~ ~filc~ -£liSft~~ <tlt<l:JC~<l:~ f<f~~ ~~ ~~t1f
~. _Underhill
~~c~ ~tfil" ~Wil[ -£l~~9f ~~~t~-
h9f ~~, ~~~ C~c~t~~<l: <1It~~~t~ ~t<1lt~ ~t~~ ~C~ I ~tCIf~
Deli berate spiritual allegories are a common form of
notable examples that will at once occur are Bunnyan's ~9f ~~~t~~I
and the Sanskrit drama called Probodha Chandrodoya (the . carnival of love, the allegory is sometimes strained to the
of Wisdom). That this form of literary compoEition point."
appeal is well illustrated by the Bengali drama "Atma
still holds the stage. The trouble with this kind of litem mn9f~ <!~~ ~wc~~ ~~ 11f~1~t~1 $f~C~ <l:C~~ '<l:t~1~~~. ~~C~
kept within proper limits, it is apt to bore, if not to J~ @~t$l"lC~ ~'l.<ft~C't$l ~t~tC<!J'€~t~nf~~~1 ~tf<r~t~ <11~1
Spenser's 'Fairie Queen', is a warning and an illustrati
~~9f @i1t~~~~ffl'€ ~C.~~ ~~< ~ ~~r;~ 9ft~1 <!t~ I
having been allowed to exceed the proper limits. But used
-as in Tennyson's 'Idylls of the King' where, as the poet , 1;!1 f<f~C~~~t~ ~~t~ ~~C~ "5t~ ~1 I -£l ~<l:C~ ~t"lt~
war of the senses with the soul' is symbolised-the v'
~~-~~~ 9f~~t~t~ ~~~ ~<l:t~t~ fil"G1r;~C<f ~~J~ ~~t~-
distinct adornment.
~~~J-~<!9J -£l~, c~~ ~i]} ~cwcxt If~~t~ Ij~~ fiI~~~ ~
C~~ C<1I~~rc~ ~C~~ C<!,@eWI~ ~tc~~ <#T~~
~ttl:Jt~<ii ~9f<tl I ~~t~ ~~t~Vf ..,.~ ~~ f;l<l:t~~ ~
lfif~ ~fuc~ c~~t~ If~J1 ~t~ '€ ~~~ ~~lc<1I~ ~r;~t'it ~C$l~ ;

of Vidyasundar ~t~ fW~1-£l~~tf;{ ~<1'1 ~6~' "fit~l(,~

lm 'e ~If~, ~cxr~~~ ~Vf~, ~9ffuf5~ ~~l~ (Sym hoI) -£l<l:,
~~~ '8 C<l:~<l:C~fiI<ii '5l<l:tc~~ ~~lc~~ ""J<l:~t~<tlfil~1C~~-
c~tc~ ~tfif ~ 9Jf~<1It~ -£l<tl~~~<f~ M~~1 fW~t~ I Jt
~~1 \2tf~9f;{<1Ifilc~9ft~~t~ I '~tCIj~ ~9f<lS~1';r~c~ ~wt~J
~tfi{ -£l~~9f ..,.fi1~t~ ~-
~tC$l<fM<fI
It is quite likely that when originally invented, the
Sundara was a spiritual allegory, as our author insists·
of time and as handled by poet after poet, was not tbe
by an excess of eroticism and all but forgotten 7 The
course the symbolism of the sports and dalliances of ~
which is probably the greatest spiritual allegory of tb.~
later times and as handled by erotic writers-even Vi
das Kaviraj are not free from this taint-becoJD~
sexuality.
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The Letters of John Keats-Edited by Maurice
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$'11 ~"l \ Letter 123-l!l 'S'f~r;<!if~R ~'4r;~0\--"1 have not said
letter yet a word about my affiairs-in a word I am in no
about them -my poem has not at all succeeded-in the course of
or so r think I shall try the public again ... r should suffer my
my contempt
jl(\.d of public opinion to hold me silent ... 1 have
bt of success in course of years if 1persevere"\ l!l~ <£I}'{r;~4;) 0'l~ fr;~

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1\l{'~ ~f'l ~~<U <!ir;~f~r;"lO\-"A man's life of any worth is a
allegory ... Lord Byron cuts a figure-but he is not figurative
re led a life of Allegory: his works are the comments

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<.!l~W "L'1J<fto\.If~<'f I ~OlC"l 'l(t~ ~tfuc'<t <fi1V>f~'<tc~~-"I am
temper indolent and supremely careless ... My passions are aU
my having slumbered till nearly eleven and weakened
fibres all over me to a delightful semation about three
this side of faintness-if I had teeth of pearl and the breath
shall call it langour-but as I am I must call it Laziness ... Nei
nor Ambition, nor Love have any alertness of countenance as t
me: they seem rather like three figures on a greek vase-a
women whom no one but myself could distinguish in their dis
C"lC'lt'& 9f~f'e>~ 9f'¥<ft~ 9f~ Ode on Indolence-<.!l~\5[{ 9ffu~l; ~CI[IS~ I

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