more
necessary because the doctrine of pure passivity is largely a
corollary of belief in an unconditioned Absolute. If union with
such an Absolute is to be enjoyed, the will must be pulseless,
the intellect atrophied, the whole soul inactive: otherwise the
introduction of finite thoughts and desires inhibits the divine
afflatus!

Now it was noted, when intuition was first mentioned, that, like
sensation (which is an elementary form of intuition) it provides
"matter" for the mind to work upon. So far, it may rightly be
deemed passive--receptive. But only half the story is thus told.
The mind reacts upon the "matter" so provided, and gives it
context and meaning. Even the sense-organ reacts to the
physical stimulus, and conditions it in its own fashion; much
more will the mind as a whole assert itself. Indeed it is only on
condition of such action and reaction that any union, or
communion, worthy of the name, can be effected. And should it
be suspected that the distinction between "matter" and "form" is
too Kantian and technical (though it is not intended to be such)
the matter can be stated in more general terms by saying that in
all forms of intuition, from the lowest to the highest, the mind
goes out to meet that which comes to it--there is always some
movement from within, be it desire, emotion, sympathy, or
other like affection. In short, the self, as long as it is a self,
can never be purely passive.

Consider from this point of view the following passage from
Jefferies. "With all the intensity of feeling which exalted me, all
the intense communion I held with the earth, the sun and sky,
the stars hidden by the light, with the ocean--in no manner can
the thrilling depth of these feelings be written--with these I
prayed, as if they were the keys of an instrument, of an organ,
with which I swelled forth the notes of my soul, redoubling my
own voice by their power. The great sun burning with light; the
strong earth, dear earth; the warm sky; the pure air; the thought
of ocean; the inexpressible beauty of all filled me with a
rapture, an ecstasy, an inflatus. With this inflatus, too, I prayed."
How strong throughout the activity of the soul--culminating in
prayer! And by "prayer," Jefferies distinctly states that he
means, not "a request for anything preferred to a deity," but
intense soul-emotion, intense aspiration, intense desire for fuller
soul-life--all the marks of the highest forms of mysticism, and
propo