It is the easier to do this because of the two marked characteristics of mystics—quietness and independence. Mystics are naturally independent, not only of ecclesiastical authority, but of each other. This is necessarily implied in the very idea of first-hand reception of light. While it must always constitute a strong bond of sympathy between those who recognize it in themselves and in each other, it naturally indisposes them to discipleship. They sit habitually at no man’s feet, and do not as a rule greatly care to have any one sit at theirs. Mysticism in this sense seems naturally opposed to tradition. No true mystic would hold himself bound by the thoughts of others. He does not feel the need of them, being assured of the sufficiency and conscious of the possession of that inward guidance, whether called light, or voice, or inspiration, which must be seen, heard, felt, by each one in his own heart, or not at all. But the duty of looking for and of obeying this guidance is a principle which may be inculcated and transmitted from generation to generation like any other principle. Its hereditary influence is very perceptible in old Quaker families, where a unique type of Christian character resulting from it is still to be met with.
Quietness naturally accompanies the belief in this inward guidance, not only because in the Divine presence all that is merely human necessarily sinks into silent insignificance, but also because it is instinctively felt that it is only in stillness that any perfect reflection from above can be formed in the mirror of the human spirit. The natural fruit of mysticism is quietism.
I have no means of estimating the actual prevalence of mystical and quietist principles in the Society of Friends at the present time. But I am sure that our Society is the natural home for the spirits of all those who hold them, for it is the one successful embodiment of these principles in a system of “Church government.” Every arrangement is made to favour and to maintain the practice of looking for individual inward guidance, and to give the freest scope to its results. Everything which tends to hinder obedience to it is abandoned and discouraged. I shall endeavour to trace the working of this aim in various special directions hereafter. I must now endeavour to explain as well as I can what it is precisely that I understand by that inward light, voice, or Divine guidance which we Friends believe it our duty and our highest privilege in all things to watch for.