All mystics are devotional and all are religious in the truest sense of the terms. Yet it seems legitimate to group under this special heading those writers whose views are expressed largely in the language of the Christian religion, as is the case with our earliest mystics, with Crashaw and Francis Thompson and it applies in some measure to Blake. But beyond this, it seems, in more general terms, to apply specially to those who are so conscious of God that they seem to live in His presence, and who are chiefly concerned with approaching Him, not by way of Love, Beauty, Wisdom, or Nature, but directly, through purgation and adoration.
This description, it is obvious, though it fits fairly well the other writers here included, by no means suffices for Blake. For he possessed in addition a philosophy, a system, and a profound scheme of the universe revealed to him in vision. But within what category could Blake be imprisoned? He outsoars them all and includes them all. We can only say that the dominant impression he leaves with us that is of his vivid, intimate consciousness of the Divine presence and his attitude of devotion.
We have seen that the earliest mystical thought came into this country by way of the writings of "Dionysius" and of the Victorines (Hugh and Richard of St Victor), and it is this type of thought and belief cast into the mould of the Catholic Church that we find mainly in the little group of early English mystics, whose writings date from the middle of the thirteenth to the beginning of the fifteenth century.[52]
These early Catholic mystics are interesting from a psychological point of view, and they are often subtle exponents of the deepest mystical truths and teachings, and in some cases this is combined with great literary power and beauty.
One of the earliest examples of this thought in English literature is the tender and charming lyric by Thomas de Hales, written probably before 1240. Here is perhaps the first expression in our poetry of passionate yearning of the soul towards Christ as her true lover, and of the joy of mystic union with Him. A maid of Christ, says the poet, has begged him to "wurche a luve ron" (make a love-song), which he does; and points out to her that this world's love is false and fickle, and that worldly lovers shall pass away like a wind's blast.
Hwer is Paris and Heleyne
That weren so bright and feyre on bleo:
Amadas, Tristram and Dideyne
Yseudé and allé theo:
Ector with his scharpé meyne
And Cesar riche of wor[l]des feo?
Heo beoth iglyden ut of the reyne,
So the schef is of the cleo.
As the corn from the hill-side, Paris and Helen and all bright lovers have passed away, and it is as if they had never lived.
But, maid, if you want a lover, he continues, I can direct you to one, the fairest, truest, and richest in the whole world. Henry, King of England, is his vassal, and to thee, maid, this lover sends a message and desires to know thee.
Mayde to the he send his sonde
And wilneth for to beo the cuth.
And so the poem goes on to express in simple terms of earthly love, the passionate delight and joy and peace of the soul in attaining to union with her God, in whose dwelling is perfect bliss and safety.