In her little book Practical Mystics, Jennifer Kavanagh quotes Rufus Jones’ definition of mysticism as “the attitude of mind which comes into correspondence with a spiritual world-order which is felt to be as real as the visible one.”
This comes very close to my own experience; what I have loved above all about the Quaker way is this sense of practical, hands-on, experimental mysticism. To the extent that it roots itself, and all its works, in such an experimental faith, it seems to me, Quakerism does well; to the extent that it does not, it outruns its Guide, basing its actions and pronouncements merely on our own limited human notions of right and wrong, and of social or political expediency.
Charles F Carter (Qfp 26.39) wrote in 1971:
True faith is not assurance, but the readiness to go forward experimentally, without assurance. It is a sensitivity to things not yet known. Quakerism should not claim to be a religion of certainty, but a religion of uncertainty; it is this which gives us our special affinity to the world of science. For what we apprehend of truth is limited and partial, and experience may set it all in a new light; if we too easily satisfy our urge for security by claiming that we have found certainty, we shall no longer be sensitive to new experiences of truth. For who seeks that which he believes that he has found? Who explores a territory which he claims already to know?
In another book of hers, A Little Book of Unknowing, Jennifer Kavanagh writes:
…Faith is not about certainty, but about trust…
We have seen that there is little about which we can be certain. Certainty may be undermined by limitations of the current state of knowledge; the subjective nature of experience; the fluid quality of the material world; or the intervention of unforeseen events. But beyond these aspects of the world about which we often assume knowledge, there is a dimension of life to which rational explanation simply doesn’t apply. Most people would admit that there is much that we cannot apprehend through reason or through the senses. We might know a fact with our brains, but not be able to understand what it means, to fully experience its reality – the age of a star or the trillions of connections within the human brain – some things are too big, too complex, for us to conceive. Einstein, who knew a thing or two about factual knowledge, felt that “imagination is more important than knowledge”. There is a dimension which co-exists with the material, rationally grounded world, is not in opposition to it or threatened by scientific development but happily stands alone in the context of everything else. This is the world of religious experience.
This, it seems to me, is crucial. Unknowing is essential to true faith, and indispensable for any kind of practical experience of the Light. When we tie ourselves down with dogmatic statements and attitudes, be they overly literal interpretations of historical creeds, or uncompromising assertions of some atheist position or other, we close the door on the Spirit, cutting off the light from shining into the darkness of our own limitations.
Kavanagh (ibid.) quotes Dorothee Sölle:
The crucial point here is that in the mystical understanding of God, experience is more important than doctrine, the inner light more important than church authority, the certainty of God and communication with him more important than believing in his existence or positing his existence rationally.
When we come into the silence, whether of our own life of prayer and reflection (Advices & Queries 3) or of meeting together for worship, bereft of words and notions, it is only that direct experience that will, if we let it, be our sure guide, and will lead us, quite without the intellectual assurance we too often crave, into truth, unity and love.