Literary or scientific, liberal or specialist, all our education is predominantly verbal and therefore fails to accomplish what it is supposed to do. Instead of transforming children into fully developed adults, it turns out students of the natural sciences who are completely unaware of Nature as the primary fact of experience, it inflicts upon the world students of the Humanities who know nothing of humanity, their own or anyone else’s.
Gestalt psychologists, such as Samuel Renshaw, have devised methods for widening the range and increasing the acuity of human perceptions. But do our educators apply them? The answer is, No.
Teachers in every field of psycho-physical skill, from seeing to tennis, from tightrope walking to prayer, have discovered, by trial and error, the conditions of optimum functioning within their special fields. But have any of the great Foundations financed a project for co-ordinating these empirical findings into a general theory and practice of heightened creativeness? Again, so far as I am aware, the answer is, No.
All sorts of cultists and queer fish teach all kinds of techniques for achieving health, contentment, peace of mind; and for many of their hearers many of these techniques are demonstrably effective. But do we see respectable psychologists, philosophers and clergymen boldly descending into those odd and sometimes malodorous wells, at the bottom of which poor Truth is so often condemned to sit? Yet once more the answer is, No.
And now look at the history of mescalin research. Seventy years ago men of first-rate ability described the transcendental experiences which come to those who, in good health, under proper conditions and in the right spirit, take the drug. How many philosophers, how many theologians, how many professional educators have had the curiosity to open this Door in the Wall? The answer, for all practical purposes, is, None.
In a world where education is predominantly verbal, highly educated people find it all but impossible to pay serious attention to anything but words and notions. There is always money for, there are always doctorates in, the learned foolery of research into what, for scholars, is the all-important problem: Who influenced whom to say what when? Even in this age of technology the verbal Humanities are honoured. The non-verbal Humanities, the arts of being directly aware of the given facts of our existence, are almost completely ignored. A catalogue, a bibliography, a definitive edition of a third-rate versifier’s ipsissima verba, a stupendous index to end all indexes-any genuinely Alexandrian project is sure of approval and financial support. But when it comes to finding out how you and I, our children and grandchildren, may become more perceptive, more intensely aware of inward and outward reality, more open to the Spirit, less apt, by psychological malpractices, to make ourselves physically ill, and more capable of controlling our own autonomic nervous system-when it comes to any form of non-verbal education more fundamental (and more likely to be of some practical use) than Swedish Drill, no really respectable person in any really respectable university or church will do anything about it. Verbalists are suspicious of the non-verbal; rationalists fear the given, non-rational fact; intellectuals feel that ‘what we perceive by the eye (or in any other way) is foreign to us as such and need not impress us deeply.’ Besides, this matter of education in the non-verbal Humanities will not fit into any of the established pigeon-holes. It is not religion, not neurology, not gymnastics, not morality or civics, not even experimental psychology. This being so, the subject is, for academic and ecclesiastical purposes, nonexistent and may safely be ignored altogether or left, with a patronizing smile, to those whom the Pharisees of verbal orthodoxy call cranks, quacks, charlatans and unqualified amateurs.
‘I have always found,’ Blake wrote rather bitterly, ‘that Angels have the vanity to speak of themselves as the only wise. This they do with a confident insolence sprouting from systematic reasoning.’
Systematic reasoning is something we could not, as a species or as individuals, possibly do without. But neither, if we are to remain sane, can we possibly do without direct perception, the more unsystematic the better, of the inner and outer worlds into which we have been born. This given reality is an infinite which passes all understanding and yet admits of being directly and in some sort totally apprehended. It is a transcendence belonging to another order than the human, and yet it may be present to us as a felt immanence, an experienced participation. To be enlightened is to be aware, always, of total reality in its immanent otherness-to be aware of it and yet to remain in a condition to survive as an animal, to think and feel as a human being, to resort whenever expedient to systematic reasoning. Our goal is to discover that we have always been where we ought to be. Unhappily we make the task exceedingly difficult for ourselves. Meanwhile, however, there are gratuitous graces in the form of partial and fleeting realizations. Under a more realistic, a less exclusively verbal system of education than ours, every Angel (in Blake’s sense of that word) would be permitted as a sabbatical treat, would be urged and even, if necessary, compelled to take an occasional trip through some chemical Door in the Wall into the world of transcendental experience. If it terrified him, it would be unfortunate but probably salutary. If it brought him a brief but timeless illumination, so much the better. In either case the Angel might lose a little of the confident insolence sprouting from systematic reasoning and the consciousness of having read all the books.
Near the end of his life Aquinas experienced Infused Contemplation. Thereafter he refused to go back to work on his unfinished book. Compared with this everything he had read and argued about and written-Aristotle and the Sentences, the Questions, the Propositions, the majestic Summas-was no better than chaff or straw. For most intellectuals such a sit-down strike would be inadvisable, even morally wrong. But the Angelic Doctor had done more systematic reasoning than any twelve ordinary Angels, and was already ripe for death. He had earned the right, in those last months of his mortality, to turn from merely symbolic straw and chaff to the bread of actual and substantial Fact. For Angels of a lower order and with better prospects of longevity, there must be a return to the straw. But the man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend.
