Up and Down

by E. F. Benson

You will find something of this consciousness in all that school of thought known as mysticism; it is, indeed, the basis of mysticism, whether that mysticism is pagan or Christian. In Greek thought you will find it, expressed guardedly and tentatively, and it undoubtedly lies at the base of some of their myths. It lurks in that myth of Narcissus, the youth who, beholding his own fair image in tranquil water, was drawn in by the spirits of the stream, and became a flower on the bank of the pool where he had lost himself, becoming merged in creation. So, too, in the story of Hyacinthus, whom Apollo loved. Him, as he was playing with the discus, the sun-god inadvertently slew, and from his blood came up the flowers that bear his name. And more especially, for here we get not the instance only but the statement of the idea itself, we find it in the myth of Pan, the god of all Nature, the spirit of all that is. He was not to be found in town or market-place, nor where men congregate, but it might happen that the lonely wayfarer, as he passed through untenanted valley or over empty hill-side, might hear the sound of his magical fluting of the tune that has no beginning and no ending, for it is as young as spring and as old as Time. He might even see him seated in some vine-wreathed cave, and though the sight of him meant, even as to Narcissus or to Hyacinthus, the death of the body, who shall doubt that he to whom that vision was vouchsafed died because he had utterly fulfilled himself as an individual, and his passing was the bursting of his heart with the greatness of the joy that illuminated him? He had beheld Nature—Nature itself with true eyes, and could no longer exist in separate individual consciousness; seeing the spirit of the All, he knew and was merged in his union with it.

Here is the pagan view of the All-embracing, All-containing God, and it is hardly necessary to point out how completely it is parallel to, even identical with, the revelations of Christian mysticism. The bridal of the soul with her Lord, as known to St. Theresa, the dissolution and bathing of the soul in love, its forsaking of itself and going wholly from itself, which is the spirit of what Thomas à Kempis tells us of the true way, are all expressions of the same spiritual attainment. To them it came in the light of Christian revelation, but it was the same thing as the Greek was striving after in terms of Pan. And in every human soul is planted this seed of mystic knowledge, which grows fast or slow, according to the soil where it is set, and the cultivation it receives. To some the knowledge of it comes only in fitful faraway flashes; others live always in its light. And the consciousness of it may come in a hundred manners: to the worshipper when he receives the mystery of his faith at the altar, to the lover when he beholds his beloved, to the artist when the lift of cloud or the "clear shining after rain" suddenly smites him personally and intimately, so that for the moment he is no longer an observer but is part of what he sees.

But to none of us does the complete realization come until the time when our individuality, as known to us here and now, breaks like the folded flower from the sheath of the body. Often we seem nearly to get there; we feel that if only we could stay in a state of mind that is purely receptive and quiescent, the sense of it would come to us with complete comprehension. But as we get near it, some thought, like a buzzing fly, stirs in our brain, and with a jerk we are brought back to normal consciousness, with the feeling that some noise has brought us back from a dream that was infinitely more vivid and truer than the world we awake to.

So it happened to me now. I saw and heard the hissing of the wash of the steamer break on the shore, observing it and thinking about it. I saw, too, that Francis had got up and was walking along towards me, ankle-deep in the shallow water. He groped among the pebbles with his hand, and picked something up. Then he came and lay down alongside, and before he spoke I think I knew the gist of what he was going to say.

He held out to me what he had picked up. It was one of those fragments of green mottled marble, such as we often find here, washed up from the ruined pavements of the palace.

"What is it?" he said. "What is it really? God somehow, you know."

"Or you or me?" I suggested.

"Yes, of course. Either, both. But there is something, Someone, call it the Absolute or the First Cause or God, which is quite everywhere. It can't be local. That's the only explanation of All-there-is which will hold water, and it holds water and everything else. But you don't get at it by discussion and arguments, or even by thought. You've got to open the windows and doors; let the air in. Perhaps you've got to knock down and blow up the very house of your identity, and sit on the ruins and wait. But it's the idea of that which makes me so busy in my lazy life."

The ripple of the steamer's wash died away again.

"Funny that you should have said that just now," I remarked.