Life is not a matter of meditation methods exclusively. Their study and practice is necessary, but let them be put in their proper place. Both mystical union and metaphysical understanding are necessary steps on this quest, because it is only from them that the student can mount to the still higher grade of universal being represented by the sage. For we not only need psychological exercises to train the inner being, but also psychological exercises to train the point of view. But the student must not stay in mysticism as he must not stay in metaphysics. In both cases he should take all that they have to give him but struggle through and come out on the other side. For the mysticism of emotion is not the shrine where Isis dwells but only the vestibule to the shrine, and the metaphysician who can only see in reason the supreme faculty of man has not reflected enough. Let him go farther and he shall find that its own supreme achievement is to point beyond itself to that principle or Mind whence it takes its rise. Mysticism needs the check of philosophic discipline. Metaphysics needs the vivification of mystical meditation. Both must bear fruit in inspired action or they are but half-born. In no other way than through acts can they rise to the lofty status of facts.
The realization of what man is here for is the realization of a fused and unified life wherein all the elements of action, feeling, and thought are vigorously present. It is not, contrary to the belief of mystics, a condition of profound entrancement alone, nor, contrary to the reasonings of metaphysicians, a condition of intellectual clarity alone, and still less, contrary to the opinions of theologians, a condition of complete faith in God alone. We are here to live, which means to think, feel, and act also. We have not only to curb thought in meditation, but also to whip it in reflection. We have not only to control emotion in self-discipline, but also to release it in laughter, relaxation, affection, and pleasure. We have not only to perceive the transiency and illusion of material existence, but also to work, serve, strive, and move strenuously, and thus justify physical existence. We have to learn that when we look at what we really are we stand alone in the awed solitude of the Overself, but when we look at where we now are we see not isolated individuals but members of a thronging human community. The hallmark of a living man, therefore, ought to be an integral and inseparable activity of heart, head, and hand, itself occurring within the mysterious stillness and silence of its inspirer, the Overself.
The mistake of the lower mystic is when he would set up a final goal in meditation itself, when he would stop at the "letting-go" of the external world which is quite properly an essential process of mysticism, and when he would let his reasoning faculty fall into a permanent stupor merely because it is right to do so during the moments of mental quiet. When, however, he learns to understand that the antinomy of meditation and action belongs only to an intermediate stage of this quest, when he comes later to the comprehension that detachment from the world is only to be sought to enable him to move with perfect freedom amid the things of the world and not to flee them, and when he perceives at long last that the reason itself is God-given to safeguard his journey and later to bring his realization into self-consciousness--then he shall have travelled from the second to the third degree in this freemasonry of ultimate wisdom. For that which had earlier hindered his advance now helps it; such is the paradox which he must unravel if he would elevate himself from the satisfactions of mysticism to the perceptions of philosophy. If his meditations once estranged him from the world, now they bring him closer to it! If formerly he could find God only within himself, now he can find nothing else that is not God! He has advanced from the chrysalis-state of X to the butterfly state of Y.
If there be any worth in this teaching, such lies in its equal appeal to experience and to reason. For that inward beatitude which it finally brings is superior to any other that mundane man has felt and, bereft of all violent emotion itself though it be, paradoxically casts all violent emotions of joy in the shade. When we comprehend that this teaching establishes as fact what the subtlest reasoning points to in theory, reveals in man's own life the presence of that Overself which reflection discovers as from a remote distance, we know that here at long last is something fit for a modern man. The agitations of the heart and the troublings of the head take their dying breaths.
-- Notebooks Category 20: What Is Philosophy? > Chapter 4: Its Realization Beyond Ecstasy > # 148
-- Perspectives > Chapter 20: What Is Philosophy? > # 55