Footnotes
1. "The Religious Philosophy of William James," by J. B. Pratt, Hibbert Journal, Oct. 1911, p. 232.
2. On "Spirit," in Philosophical Remains of R. L. Nettleship, ed. A. C. Bradley, 1901, pp. 23-32.
3. Republic, ii. 376.
4. Symposium, 211, 212.
5. This distinction between East and West holds good on the whole, although on the one side we find the heretical Brahmin followers of Bhakti, and Ramananda and his great disciple, Kabir, who taught that man was the supreme manifestation of God; and on the other, occasional lapses into Quietism and repudiation of the body. See The Mystic, Way, by E. Underhill, pp 22-28.
6. For an account of Boehme's philosophy, see pp. 91-93 below.
7. See his essay on him in Representative Men.
8. Memoirs and Correspondence of C. Palmore, by B. Champneys, 1901, vol. ii. pp. 84, 85.
9. Selections from the German Mystics, ed. Inge (Methuen, 1904), p. 4.
10. See his article on Rossetti in the Nineteenth Century for March 1883.
11. House of Life, Sonnet xvii.
12. House of Life, Sonnets i., xxvii., lxxvii.
13. See Religio Poetæ, p. 1.
14. Memoirs, ed. Champneys, i. 146.
15. The Angel in the House. Bk. ii. prelude ii.
16. The Angel in the House, canto viii. prelude iv.
17. See pp. 113, 114 below.
18. The Child's Purchase and The Toys, poems, I vol., 1906, pp. 287, 354.
19. Seligio Poetæ, 1893, p. 163.
20. Religio Poetæ, 1893, p. 44.
21. The "Ring" of Eternity is a familiar mystical symbol which Vaughan doubtless knew in other writers; for instance as used by Suso or Ruysbroeck. See Mysticism, by E. Underhill, p. 489 and note.
22. See the illuminating description of this essentially mystic feeling given by J. Stewart in The Myths of Pinto, Introduction, pp. 39 et seq.
23. The Story of my Heart, pp. 87, 88.
24. Ibid., p. 76.
25. The Story of my Heart, p. 199.
26. Ibid., p. 71.
27. Ibid., p. 74.
28. See Compendium of Philosophy, a mediæval digest of the Abhidhamma, translated by S. Z. Aung and Mrs Rhys Davids, 1910, 152 f.
29. We cannot agree with Prof Grierson, who, in his fine recent edition of the poet (Donne's Poems, Oxford, 1912, vol ii., pp. cxxxv.-vi.), holds that the style and tone of this song point to Donne not being the author. For these very qualities it would seem indubitably to be his.
30. Surely also by Donne, but see Grierson, vol. ii., pp. cxxxviii-ix.
31. Centuries of Meditations, ed. Dobell, 1908, pp. 20, 21.
32. Centuries of Meditations, pp. 156-58.
33. Life of Tennyson, by his son, 1905, p. 268; see also pp 818, 880.
34. This is the idea, essentially mystical, and originating with Boehme, which is worked out in the suggestive little book, The Mystery of Pain, by James Hinton.
35. An Appeal, Work's, vol. vi. pp. 27, 28.
36. The Spirit of Prayer, Works, vol. vii. pp. 23, 24.
37. Cf. St Augustine, "To will God entirely is to have Him" (City of God, Book xi. chap, iv.), or Ruysbroek's answer to the priests from Paris who came to consult him on the state of their souls: "You are as you desire to be."
38. See The Spirit of Prayer, Works, vol. vii. pp. 150, 151.
39. An Appeal, Works, vol. vi. p. 169.
40. Ibid., pp. 19, 20.
41. Ibid., pp. 69, 80.
42. The Spirit of Prayer, Works, vol. vii. pp. 23, 27.
43. The Way to Divine Knowledge, Works, vol. vii. p. 60.
44. The Spirit of Prayer, Works, vol. vii. p. 68. See also ibid., pp. 91, 92
45. An Appeal, Works, vol. vi. pp. 132, 133.
46. Ibid., p. 82.
47. An Appeal, Works, vol. vi. p. 115.
48. The Destiny of Nations, II. 16-18.
49. Frost at Midnight, 11. 60-62.
50. Sartor Resartus, Book i. chap. xi.
51. See Sartor, Book iii. chap. iv.
52. The mystical desire for close contact with God is expressed in English as early as before 1170, in Godric's song to the Virgin.
53. See Mysticism, by E. Underhill, pp. 162-166.
54. The Ancren Riwle, ed. J. Morton, Camden Society, 1853, pp. 397-403.
55. Fire of Love, Bk. 1. cap xvi. p. 36.
56. Ibid., Bk. i. cap. xv. p. 33.
57. See Mysticism, by E. Underhill, pp. 228, 229.
58. Fire of Love, Bk. i. cap. xvi. p. 36.
59. Ibid., Bk. ii. cap. iii. and xii.
60. Fire of Love, Bk. i. cap. xv.
61. Ibid., Bk. ii. cap. vii.
62. Enneads, vi. §§ 8, 9.
63. See The Authorship of the Prick of Conscience, by H. E. Allen, Radcliffe College Monographs, No. 15, Ginn and Co., 1910.
64. Revelations, ed. Warrack, pp. 21, 178. All the quotations which follow are taken from this edition of the Revelations.
65. Revelations, p. 135. It Is interesting to compare the words of other mystics upon this point; as for instance Richard of St Victor in Benjamin Minor, cap. 75, or Walter Hylton in The Scale of Perfection. Note the emphasis laid upon it by Wordsworth, who indicates self-knowledge as the mark of those who have attained the "unitive" stage; see p. 66 above.
66. Dr. Inge gives an excellent detailed account of it in Studies of English Mystics, 1906, pp. 80-123.
67. See Piers Plowman, by J. J. Jusserand, 1894
68. B., Passus v., 614-616.
69. Poems, ed. Waller, 1904, p. 283.
70. Poems, ed. Grosart, 1874, p. 134.
71. See Additional Table Talk of S. T. O., ed. T. Ashe, 1884, p. 322.
72. Poems, ed. Sampson, p. 305.
73. See Mysticism, by E. Underhill, pp. 282-286, and specially the passage from the Fioreth of St Francis of Assisi, chap, xlviii., quoted on p. 285.
74. Notes to Lavater.
75. From version γ2 in Poetical Works, ed. John Sampson, 1905, p. 253.
76. Poems, ed. Sampson, p. 173.
77. Poems, ed Sampson, pp. 305-6, 309-10. Blake is here praying that we may be preserved from the condition of mind which sees no farther than the concrete facts before it; a condition he unfairly associated with the scientific mind in the abstract, and more especially with Newton.
78. This is the principle called occasionally by Blake, and always by Boehme, the "Mirror," or "Looking Glass." Blake's names for these four principles, as seen in the world, in contracted form, are Urizen, Luvah, Urthona, and Tharmas.
79. Possibly in some such way as Mozart, when composing, heard the whole of a symphony. "Nor do I hear in my imagination the parts successively, but I hear them as it were all at once" (Holmes's Life and Correspondence of Mozart 1845, pp 317-18)
80. Cf., for instance, "To be an error, and to be cast out, is a part of God's design" (A Vision of the Last Judgment, Gilchrist's Life, ii. p. 195); and Illustrations 2 and 16 to the Book of Job, see the commentary on them in Blake's Vision of the Book of Job, by J. H. Wicksteed, 1910, p. 21 and note 4. It is interesting to note that, as Mr Bradley points out (Shakesperian Tragedy, pp. 37, 39, 324, 325), it is a cognate idea which seems to underlie Shakesperian tragedy, and to make it bearable.
81. See the whole exposition of the Job illustrations by Wicksteed, and specially p. 37.
82. In no Strange Land. Selected Poems, 1908, p. 130.
83. For other examples of the expression of this idea of the "Following Love," the quest of the soul by God, especially in the anonymous Middle English poem of Quia amore langueo, see Mysticism, by Evelyn Underhill, pp. 158-162.
84. The following remarks are much indebted to a valuable article on Bergson and the Mystics, by Evelyn Underhill, in the English Review, Feb. 1912, which should be consulted for a fuller exposition of the light shed by Bergson's theories on the mystic experience.