Professional Documents
Culture Documents
AND VALUE
IMPRIM6 POTEST.
JACOBUS AUGUSTINUS,
ARCHIEP.
Edimburoi, die
S.
ANDR. ET EDIMBURGEN.
i8 Julii 1910.
MYSTICISM:
ITS
WITH A TRANSLATION OF THE "MYSTICAL THEOLOGY" OF DIONYSIUS, AND OF THE LETTERS TO CAIUS AND DOROTHEUS
(l, 2
AND
5)
^^-Tc,*^
-,....-
^^
(
APR 24
/;.
1912
A.
B.
SHARPE,
M.A.
"
Oefo?
yv6(po<i
ecrJ
to UTrpocTLTOV 0W9
5
eV
Dionysius, Ep.
" Aliis loquor communia,
et figuris dulciter
aliis specialia
;
ad Dorotheum.
aliquibus in signis
in
appareo
quibusdam vero
3,
multo lumine
revelo mysteria."
De
Imitatione Christie
43.
LONDON
15
LOUIS MO.
HERDER
CONTENTS
CHAPTER
I
Knowledge
is
Natural knowledge theoretical cannot be experimental Experimental knowledge of God always desired Mystical theology Two points of view, the natural and the superlimited by sense-experience
is
is
natural
They
are
not
complementary
Natural mysticism
the attempt
Funda-
mental difference between these two methods Neither is more than a mental attitude Supernatural mysticism implies the transcendence of God, on the one hand and on the other hand, the inability of the natural powers alone to attain to immediate knowledge of Him Catholic idea of mysticism True mysticism rightly said to be
empirical Compared
principles
is
lectual
of
essentially different
ledge
What to be understood by the Supernatural The Via Remotionis Supernatural llumination not contrary to nature method Natural theories to account for supernatural mysticism Reasons for rejecting them TheoIts
logical
and
1-49
viii
CONTENTS
CHAPTER
II
SUPERNATURAL MYSTICISM
Origin of the term Mysticism in the Church In Greek philosophy Dionysius Social conditions which bring mysticism into prominence Spurious
PAGES
mysticism
50-60
CHAPTER
III
Passivity Mystical Mystical and ordinary religious experience Mystical certitude Mystical experience indescribable Necessity of preparation Gerson Eckhart, Tauler Three stages St Teresa Visions and locutions Self-delusion
" Natural "
contemplation
61-87
CHAPTER
Mystical "vision,"
soul can see
IV
gloriae
St
Augustine's classification
intellectual vision
Uncer-
tainty of sensible
compared with
supernatural
CHAPTER V
THE PSYCHOLOGY OF MYSTICISM
The
object of mystical contemplation perceived
by a
natural process, and therefore capable of analysis No theory on the subject formulated by mystica
CONTENTS
writers Three different views, (i) Existence of a special mystical faculty. This theory is superfluous. (2) That all apparently mystical states are merely automatic, and generally of pathological
origin. This implies the presupposition that genuine mysticism is impossible. (3) That mystical communications really take place, but are apprehended by the same psychical process which transmits automatic suggestion. This practically coincides with the view of ecclesiastical authority Difficulty of distinguishing, how caused
ix
PAGES
105-121
CHAPTER
EVIL
Affinity of the
VI
The solution
Divine will Evil negative Practical character of mystical solution compared with the philosophical or theoretical Schopenhauer, Hartmann and " Ethical " religions Benefits of mysticism in this respect not restricted to mystics 122-135
Independence of the
CHAPTER
VII
136-145
CHAPTER
VIII
PLOTINUS
Philosophy and mysticism of Plotinus Two possible views of his relation to Christian mysticism
.
.
146-158
CONTENTS
CHAPTER
IX
HERETICAL MYSTICS
PAGES
Distinction clear between " Pragmatic " cism
test, twofold application Mysticism, theosophy and theology Intrinsicdistinction between mystical experience and deductions from it Doctrines not to be guaranteed by mystical origin Necessary features of genuine mysticism The Beghards Boehme Swedenborg Quietism Distinction between doctrines and mystical experiences equally applied to orthodox mystics St Teresa St John of the Cross Margaret Mary Alacoque .159-176
true
CHAPTER X
MYSTICISM, PHILOSOPHY
AND RELIGION
Obstacles to philosophical treatment of mysticism in its transcendental aspect Experimental evidence of mysticism in support of natural theology
object of mysticism beyond the reach of explanation per causas Mysticism a form of religious experience, but not one guaranteed to Christians Its relation to " institutional" religion,
The
and
continuous with and interpenetrated by it The Imitation of Christ Mystical experience perhaps occasionally granted to non-mystics
177-192
CHAPTER
XI
DIONYSIUS
History of the Dionysian writings Authorship and character Can they be considered forgeries-
Modern
theories, etc.
193-206
CONTENTS
CHAPTER
CHAP.
xi
XII
and
to give praise
all
Him who
all.
is
the cause of
things
and above
III.
What
is
is
denied of Him.
IV.
That He who
That He who
is
all
sensible things
Himself no part of
those things. V.
is
all
intelligible things is
Himself no part of
those things.
Letter
I.
To
Caius the
Monk The
is
ignorance by
is
known
it.
above
above
divine
is
V.
To
The
207-229
AND VALUE
CHAPTER
TWO
Mysticism,
in
I
IDEAS OF MYSTICISM
the wide and
is
somewhat
loose
commonly
used,
may be
in
all
considered as the
final
outcome of a
animate
creatures.
In
children
it
and
takes
;
more
fully
developed rational
to
natures
it
by
all
men, which
lies
things,
But knowledge
is
kinds
MYSTICISM
and concrete, or experimental and
abstract
theoretical.
We
know
for certain in
one way
Bank
of England,
but
quite
another
way
in
and
in
indeed
by way of
knowremark
ledge.
It
is
scarcely
necessary to
knowledge go hand
in
;
hand
the
theoretical
the
last
resort
and
certain as
we may be
cal
putting
to
in practice,
when
it
it
is
in
our power
do
so,
is,
by experiment.
There
mental
point
test
is
fixed
by the
we
in sensible things, as
a mechanical or chemical
in
principle
is
embodied
TWO
IDEAS OF MYSTICISM
3
what
;
are
what
on such questions as
freely,
we can
theorise
and
can
no
But we
at
is
out
as
But theory
is
itself
founded
of
necessarily
on experimental knowledge
limit,
which
it
reaches
when
sense
has exhausted
the
it
implications
experience
when
can
up
make no theory about a thing we have never seen or with which we have
tion.
We
Such a thing
is
merely
before
stands
for,
we can say anything at all about it. Our imagination may make it stand for anything we please, but what we make it represent can only be some sense impression that we
4
recall
MYSTICISM
from the
at
past,
or
some idea
that
we
have
knowledge.
Now we
theoretical
reach
the
limit
of
to the
is
beginning) of everything.
Here we are
:
but
we can go no
deal
farther.
of what
we understand by everything
find
we can
properly
out
nothing about
so.
it
for
we
We
cannot,
even
imagine
anything
about
it
for
us what
we
already
know
know-
When we
we can be quite certain that it has a source, and we may be able to perceive indications of
the source's nature and immediate surroundings:
tell
us nothing of what
beyond
its
source
All these
TWO
are
IDEAS OF MYSTICISM
;
we
and seeing
by getting some
about them.
to tell us
Now
in
this
world
is
and
God.
on
We
ultimately
facts
of
experience
and we
More-
have, or
may
have,
many
practical evidences
of His power,
over,
He
we
have known.
ledge of
in the
But
direct experimental
knowcannot
Him we
We
see
Yet
men
are
of
goodness,
MYSTICISM
some such
as,
experimental
knowledge of
But
Him
within
this,
;
impossible
God
is
no more
to
an
idea, a
Is there
thought or an emotion.
then no third
not only
know
all
God
not
by which
that
He
is
to us
may become
is
fact of direct
Is
there,
that
to
say,
any
down
we may
ourselves,
in virtue of
means of approach
*^
God
general aspect
is
God
an
reality
undoubtedly
in
it
or
Dogmatic
Theology
is
TWO
like the
tiie
is
IDEAS OF MYSTICISM
tells
us what
eye
and how
itself,
it
sees
all
mystical theology
that
it
the sight
with
involves of
exercise
is
and
;
training.
Speculative
is
theology
art.
a science
mystical theology
an
art
may be
regarded,
the
natural
and
any
each,
the
supernatural.
They
of
the
fact,
do
not
by
;
means
indeed,
point
implies
the
other.
But
neglect
of
supernatural
side
of
has always,
to
until
it
very
recently,
been held
mean
the
and
consisting
of
limitations,
necessities
its
many
side,
attend-
Viewed simply on
cism
natural
mystior
less
appears
to
as
an attempt, more
successful,
pass
barrier
of material things,
and so
to
enter
we
are
MYSTICISM
by our subjection
in
ordinarily excluded
senses.
to the
this
which
attempt
is
may be and
One
finite
by an endeavour
to pass
beyond the
spiritual
forces
to
every
to
individual
man appear
of
more
the
world
permanent
spent.
The mind
by a powerand
resolutely casts
all
figures
itself,
and ideas of
sensible things
ful
effort,
it
empties
its
of
its
all
acquired furniture,
strives in
own
many-
Plotinus,
Proclus
and
road,
by
this difficult
found, or
seemed
to
find,
the
springs
unity
which
lies
But whether
to
in
that
which
they
and
warmth
which
they
TWO
ful.
IDEAS OF MYSTICISM
sought to abandon,
may be
is
considered doubtat
is
any
rate
the
the reverse
and emotional
It
life
in
which our
cast.
regards this
world as
but a small
frag-
of which
as
to
are
not
so
at
least
be
clearly
distinguished
intellectual
is,
by either
our
bodily
or
our
it
faculties.
in this view,
embodies and
cosmic laws
;
illustrates the
it
operation of vast
gives
evidence of a divine
it
is
lit
by a ray
that
lies
sun
of
perfect
beauty
Thus
"
as
he goes
through
life
his
mind constructs
lo
MYSTICISM
" perfect
the
in
round
"
of
heavenly beatitude
his
the
discords
celestial
of
earth
ear
catches
echoes of
who
has
of things."
Thus
mysticism
been
called
"the
God
in
the
soul
and
in
nature,
realise
in
or,
more
generally,
the attempt to
thought
the
eternal,
and
of
the
eternal
in
the
temporal."^
No
this
if
way have a
this
is
perfect
right
to
do
so.
But
mysticism,
then
for
surely
we
the other
method the
undertaken by Philo,
Bampton
Introd.
Plotinus or Proclus."
*
W.
I.
R. Inge, "Christian
Mysticism,"
Lectures,,
Lect.
^
M.dit\.QxX\nc\i,
TWO
IDEAS OF MYSTICISM
to
ii
be
little
in
common
in
which
the
same world
which
sight.
is
felt
obstacle
conceals
from the
one,
mysticism,
considered
(i.e.,
as
purely natural
in
is
phenomenon
limited
to
as consisting
the
interaction
of
those natural
concerned
and
in
which
suggestions
of
less
is
Mysticism so understood
surroundings
it
and what
to
it
perceives
is
proved,
there.
is
thought,
be
thereby really
partial,
Its
outlook
may be
and
But
its
sion of
all
correction.
is
true,
fact or as
literally
symbol
untrue,
which
yet
may,
though
be
12
MYSTICISM
true than the literal truth.
more
is,
"The
true
for us,
the good."^
beautiful,
and ennobling,
in
is
in
some sense
of God.
and
some degree a
therefore,
vision
Such
be
visions,
as seen by different
compared,
correlated
all
and
mutually
point
of view can
of Mystical Theology.
taken of
that of Dionysius,
consciously
principles
Its
or
unconsciously
adopted
Mystical
con-
laid
down
is
in
his
Theology.
viction
cability
basis
profound
of of
the
the
uniqueness
and
incommuni-
Divine
nature.
However
nature,
their
exalted
creatures
in
may
is
be
in
and
place
however perfect
and and
Divine
^
relation
to
function, there
their
Inge, op.
Lect. VII.
TWO
closed
IDEAS OF MYSTICISM
13
or
bridged
even
in
thought.
Howexistence may
this
be
distinguished
from
all
others,
dis-
tinction
cannot
even
approach
the
funda-
creatures
on
the
one
side
and
their
Creator
on the other.
properly speaking,
be so near a rapprocheto
make a
real distinction
in
God
can be related,
His essence,
:
creatures
they are to
self-sufficiency as nothing.
hand,
God
is
time or space
by which
His being
is,
indeed,
it
is
only
in virtue
of
exist.
In a certain
sense,
God
is
:
immediately present
they are the continual
;
among and
offspring of
in creatures
and where
God
in
His uncreated
Consequently,
in creation
;
God
is is
sense immanent
He
14
MYSTICISM
it,
and
it
is
and must
in
He
cannot resemble
likeness
;
yet
distant
to
Him
imparts
dimly,
that
and
however
Therefore
the
is
God
may be
"
clearly
known from
of creation.
Himself, no
it
man
God Himsee
self reveals
to him.
is
To
of Divine beauty
is
one thing
to
God
another.
For
all
comes from
tion
:
creatures,
is
and God
not
a creature, and of
tell
whom
us nothing.
so,
This being
experimental knowledge of
attain to
God
that
man
can
him.
Naturally,
man
is
and sensible
light
can penetrate
and the
is
felt
in
But
all
is
silence
and darkness.
TWO
unless
IDEAS OF MYSTICISM
is
15
removed by some
To
supernatural
is
;
from
the
moment
lies
outside.
And
if
whether
ascetics,
as
Neoplatonist
or positively, as
and symbolists
it
^
mysticism
It
Such
is
the
theory
of
which
does not
life,
nor does
it
deny
but
is
it
templation
and
is
Natural
of God's
symbolism
will
i6
MYSTICISM
;
but
it
cannot bring
supernatural
man
Him.
The
mankind
pale
;
for
is
God, even
far
it
satisfaction
satisfaction
is
the only
possible.
way
in
which such
God's condescension
not
to
limits
than those
is
He
and there
many
The one
is
point insisted on
that such
knowledge
natural
;
and must be
is,
essentially super-
that
that
it
cannot be obtained by
thing, or
by any
effort
human powers,
all
known
itself, in
Dionysius' words,
that
ttciutcov
beyond
man
The
first
TWO
to
IDEAS OF MYSTICISM
quite
17
be
their
obvious
incompatibility./
More than one praiseworthy attempt has been made to treat them together, as two varieties But the only way in which of the same thing.
this
is
by taking one
and the
other as spurious.
it
God
and by
Him
two
and above
all
creatures
can
only be a delusion.
are
directly
For the
to
methods
;
opposed
one
another
on the
can,
man
the
and
to
behold
the
absolute
uncreated
for
existence,
then
an intuition of
God
nature
may
poetry or romance, or as a
the
way
of appreciating
;
evidence
for
God's
existence
but
it
However
B
"
i8
MYSTICISM
based
strongly
on
experience,
its
or
however
it
deeply emotional in
is
mental reactions,
in
the last
;
analysis
merely a process of
it
inference
may
give
rise to of intuitive
component parts of an
in-
ductive syllogism.
said, "is the only
"The
mystic,"
it
has been iX
thorough-going empiricist;"^
regard to his transcendental
and indeed,
intuitions
in
he
can be nothing
else.
In
the
vision
claimed by supernatural
mysticism
"
the
and the
what
existence
preclude
all
dis-
Hence
and
Thorough empiricism
really
possible
of
human
and
experience
in
in mystical
contemplaas
in
tion
sensation.
In
is
sensation,
mysticism,
attitude
^
;
empiricism
sensations
in
the
only possible
themselves,
vol.
i,
and
ch.
i.
as
TWO
they
IDEAS OF MYSTICISM
19
appear
grouped
in
;
consciousness,
are
complete
explained,
and
immediate
or
they
cannot
be
the
idealised
analysed.
the
But
subject
moment
sensations
become
is
of
no longer possible;
its
continuity
;
ideal
constructions
life
and
romance of
and nature,
in
Deum
per
modes of
its
environment.
full
only
has come
circle
in
Such, at
least,
is
of supernatural mysticism
alternative to
that
it
real
all
is
complete surrender of
mysticism
has
been
to
connote.
by
art,
or
or social
existence,
is
at
bottom a per-
20
MYSTICISM
"
I
talk
to
dreams
may
and
be, they
supernatural mysticism
only another
kind of dream
to the
if
its
origin
can be traced
same
is
no such
mysticism
we must
revert to
whom
mysticism was
methods
to
into sharp
"While created things furnish of the Beloved, and exhibit the impress
contrast.
of His beauty
and
the presence of the Beloved, the soul, distrustful of every other remedy, prays for the fruition of His presence." It says,
in effect
:
" Entertain
with
Thy communications
Thy
grandeur, for
;
my
presence alone can satisfy my will will cannot be satisfied with anything less than the vision of God, and therefore the soul prays that He may be pleased to
Thy
give Himself to
it
TWO
only a
sion,
IDEAS OF MYSTICISM
21
name
for
an ignoble kind of
self-delu-
to
already-
received
astrology,
ticism
such
outworn
furniture
as
Roman-
will
place
human thought and feeling for whatever new aspects nature and life may
in in
have
store,
there can
hardly
fail
at
any
time to
be
numbers
is
of
whose
sensibility
more
awakened
by
as
by the contact of
interior reflection.
But mysticism
supernatural
or
is,
we
have seen,
[X)ur
either
nothing.
itself,
view
of
deter-
pretensions have a
basis
in
the bare
shall
himself.
We
how
cal
with
in
the
92
MYSTICISM
;
whether mystical
as
described by those
who have
with
the of
ex-
perienced
nature
faculties
them,
are
compatible
action
the
and
;
normal
states
human if we
to
find
them
in
on a
solid
theory,
and
be
verified
results
of
psychological investigation
may
or
may
not
As
be
which
on,
will
it
be
will
discussed
some
to
detail
further
first,
sufficient
note here
reflection
that ordinary
cognition
starting
-
and
point
require
as
their
some
such
in
contact
contact,
with
external
matter matter
for
(what
externality
and
may be
the
of which
ideas,
to
be
way
of reflection.
Consequently,
not
i
ideas
this
or
thoughts
which are
to
related
in
external ceivable
material
in
things
simply
inconif
it
the
natural order
and
is
so
TWO
abstract
it
it,
IDEAS OF MYSTICISM
23
itself
as
"phantasm," or
in-
directly as
it
But
the
to
mind
is
be during the
generally
So
far
very
brief one
of
contemplation.
as the
it
natural world
and
all
is
filled
We
are
not,
abstraction
well
^
ever actually
it is
exists.^
One may
it
doubt whether
Schopenhauer.
it
possible that
is
should
Cf.
" If something
we know,
But
it
is
absolutely nothing,
in
and
every possible
must be nothing, but only that we are limited to a completely negative knowledge of it, which may very well lie
sense
it
in the limitations of our point of view. Now it is just here that mysticism proceeds positively, and therefore it is just from this
World
as Will
and
Idea,
iv.
48,
14
MYSTICISM
being so created,
the contrary,
mystical state
is
supernaturally
filled.
On
"Rapture"
but
is
the
mind does
of
its
not extricate
itself,
taken out
The
mystical knowledge of
all
God
in
regard to
natural
knowledge and
under which
light,
and
The
soul, as
it
world
if
it
had any,
it
could not
really
be
at the edge,
delusion.
of
human
beings
it
does
it
not
even imply
merely transfers
them
TWO
of
this
IDEAS OF MYSTICISM
It
is,
as
Sphere.
called
of
course,
:
what
is
commonly
the
is
supernatural
and the
supernatural sphere
conceived unquestion-
The
is
supernatural begins
If
this
is
denied,
course there
an end
of
super-
and,
by the term.
wise
Mr
strongly
it
opposes
theory
see.
on what grounds
is
not easy to
modern
is
is
the imperfection of
human
reason, caused
in
by
sin
God
sees
God and as
its
as, in fact,
it
mind of
by
being spiritual
creation
in its nature,
reason of
will.
We
may
26
MYSTICISM
spirit
The
theory
is
manifestly
that
it
falls
short
mysticism
no matter what,
natural
for
final
object.
Super-
mysticism, as
we have
said already,
will of
God
that
can
in
all
He
this
truly
reflected
them,
and
reflection
clearness
we draw near
All this of
is
to
the
perfect
human
point
state.^
as
true
from the
of
view
its
supernatural
myticism as
from that of
rival.
But
and feeling
" is
God
of
thought
and feeling
may
in
perceive
quod
est
that
divine
est
He
what
exists,
;
the
plenitude
the
attributes
but
is
they
of
He
:
in
At
most, natural
creation
^
mysticism
true
vision
Cf.
2.
i.
i.
and
3. c.
also
i.
12. 6. c.
TWO
to
IDEAS OF MYSTICISM
,
27
be
is
The two
error lies
mutually complementary
the
in denial
knowledge,
not in assertion
there
is
of the
natural.
Moreover,
principle
really
no difference of
;
or
is
method
in
the
difference
the
point of
fact,
aims.
in
For there
is,
after
all,
only one
way
God
road
and that
the
Via Remotionis
the
negative
assumed purpose.
What-
ever
is
known by
which ends
in
But
concept
it
itself
is
though
is
more or
But
less confused,
and reaches
up
to a sphere
can enter.
is
28
it
MYSTICISM
is
by
rational process
which
in
:
no way
it
differs
from
is
not an illumiit
In other words,
is
from which
it
differs
only in
the
its
subject-matter.
Take,
for
example,
elevated emotions
panorama of
sunset.
What we
see
is
blue, red,
it
What we
extract from
From
this
it
is
is
embodied, and,
works
testify.
But
this train of
thought
is
in reality
a train of negations.
is
We
practically
it
is
TWO
one form
IDEAS OF MYSTICISM
29
it
have
indeed
a
is
source outside
This source
God
but
He
He
not blue or
He
to
is
that
and
all
the
good and
beautiful things, of
:
whatever kind,
in the universe
He
is
them
He
all
them
they are
all,
as scholastics
say, eminenter in
Him.
When we
of,
have reached
this point
we have
tell
us
for
our contemplation a
purely abstract
lights of sunset
conception,
still
upon which
the
seem
to play,
and which
charm so
itself
is
lasts,
but in
in
of every
image that
this
world
pious
we know
as beautiful.^
sunset
Cf. Illingworth,
Divine Immanence,
30
calls
MYSTICISM
into
watch.
ideas
ences.
Natural mysticism
is
concerned with
actual
and
Its
theories,
not with
is
experi-
method
identical with
the
Via
the with-
drawal of the intelligence, under divine guidance, from the contemplation of any sensible
its
illumination,
not by
by an actual presence.
mode
it
in
which
though
The mental
ordinary way.
faculties act, or
may
act, in
the
The
difference
between the
lies,
as
we have
of action.
of the faculties,
in
not, so far as
can be judged,
their
mode
The
mind depend
upon the
cumulative reactions of
TWO
the body
;
IDEAS OF MYSTICISM
in other
31
or,
In
is,
mystical
groundwork
fact
lies
of course, absent,
and
in that
their
supernatural
is
character.
The
certainly
need
would be
perfectly true to
and
that consequently
it
should act
absolutely
a different
way
is
thereby
made
incredible.
self-contradiction,
incredible thing.
would be
saying that
If the
were
to act as a
mere passive
receptacle,
it
received,
itself,
conceived.
Consciousness
active
the
mind
32
MYSTICISM
itself alive
out being
and
active.
The
fact of
y'
all
it.
.
the
concomitants necessary to
But
the
connection
between
consciousness
and
sensation
the
mode
in
is
which one
still
is
trans-
the subject of
rate, there
many
divergent theories
at
any
may
we can be
spiritual
we
are conscious
in
evidences, then
that
it
is
same way
which
it
ordinarily stimulated
by the idea
(the species
inielligibilis)
TWO
which
IDEAS OF MYSTICISM
33
in this case
There
is
equally, of course,
bility in
made by
difficult to
other than
as being incapable
upon mankind.
may
not
be true
as
merely superstitious.
Of
the visions
and
have
is
locutions,
"imaginary"
been
or " intellectual,"
communications
conveyed,
^
there
no need
et
speak here.
-^i
'
Cf.
Bergson,
Mature
perqu
Memoire,
le
"Que
la
concours d'un systeme nerveux, sans organes de sens, cela n'est pas theoriquement
If this abstract direct perceptibility of
it
sans
matter
would seem to follow a fortiori that the soul may perceive that which is immaterial, like the soul itself, without any intermediate sensation.
34
MYSTICISM
are
They
ence,
not
essential
to
mystical
experi-
authorities
plain that
the
mode
of communication
is
we have been
considering
quite capable of
may do
Some
others
latter
frankly
admitted
to
be
of
the
Thirdly,
the
phenomena
be
of mystical
con-
templation cannot
considered capable of
Two
The
of
suggested.
natural
apparently
super-
object
to
contemplation
has
been
thought
be merely an
image drawn by
the supposed divine
fact,
held to be, in
the result
certain
of
self-delusion.
Again,
there
are
resemblances
between
mystical
states
and
TWO
IDEAS OF MYSTICISM
35
are
really
pathological,
abnormal
in that sense.
But
in spite
expected to occur
in
all
abnormal conditions
same
species,
marked
9
'
there
is
in
whatever,
natural
Recorded
they are
experiences,
various
to
as
type,
uniformly
fail
connect
or
themselves
with
any preceding
thought
The
assertion,
be so con;
nected
is
the evidence
visions
all
Then
the
or
hallucinations
proceeding
from a
seems, invariably, by
36
MYSTICISM
exer-
cised
some power
distinctly
:
of
spiritual
suggestion,
belong
to
the
order
origin
is,
of
is
natural
dreams
though
their
its
physical
manifest,
precise
locality
naturally,
not
always ascertainable.^
and
placidity
the neurotic
temperament
even
conspicuously rare,
if
not
entirely absent
among them.
Such a tempera-
ment can hardly be thought compatible with the "straightforwardness, simplicity and dauntless
courage
"
moral
force " of
human
More-
is
worth noticing
in
this
connection
and
by
^
beatification
is
clearly
recognisable
dis-
tinction
ecclesiastical
depending
more
TWO
on
IDEAS OF MYSTICISM
37
common
theory
between
experiences which
may be
classed as pathological,
be considered supernatural.^
On
much
tions
it
of supernatural
experience which,
by a
natural
in
has
superseded
readiness
to
seek
supernatural
cause for
may be said, what does all this matter ? The subject can be of direct interest only to those who have, or believe themselves
But,
it
kind
if
in
number even
Moreover,
extant.
is
mysticism, in that
Christian religion
;
sense,
it
is
quite possible to be
without so
the
matter.
much
^
Why
to those,
if
Canonis.
38
MYSTICISM
are,
any there
who
them
is
already unshake-
and
to those
experts
to
time
may have
?
to
them
can be no use
in
duty.
Now
it is
is
and
to
importance of
its
own
for all
who
desire
form a
the true
clear
and
correct
judgment
as
to
in
attitude
to
of the Catholic
life
Church
or
regard
human
in
general,
who
wish to appreciate
fully
a constant feature
all
prominent at
cannot
rightly
equally
life,
it
be
by
any
who
TWO
of that
Hfe
IDEAS OF MYSTICISM
39
a whole
whether considered
which
by no means confined
to those
it.
who have
will
experimental knowledge of
establish these
I.
try to
two
points.
Christianity,
in
as
fully
represented
and
embodied
human
aspect of
deals with
That
is
to
say,
its
the
Church
human
all
nature in
completeness,
or
racial
apart from
individual,
It
is
national
characteristics.
every factor
in
with
in
due
all
make
up
with
humanity,
In
all
in
the
system
of
the
Church.
this
affinities
sophy
for
in
at least of truth
to
be found, which,
if
the
Church
is
truly
40 to be, will be
MYSTICISM
acknowledged and co-ordinated
in
with other
truths
the
complete body of
in
all
its
her doctrine.
forms,
is
Error,
even
that
is
extremest
not
"a
its
lie
a lie"
it
is
scheme
false
in its
perspective
only true
when seen
exist
due relation
to the whole.
Men
thing
we may
by
its
well
be
is
impossible
but
fact
is
following
that which
com-
plementary truths.
evident as in
like liberty,
This
nowhere so
which,
its
name
of
to
almost
every
conceivable
aberration
moral conduct.
The
methods and
is
motive-power of
all
its
human
purely
activity
whatsoever.
side,
is
Mysticism, on
human
for the
heart's
which
all,
even
in spite
of them-
selves, desire.
Whether within
will
or without the
Church men
they must
;
strive
to see
God, because
may be
TWO
IDEAS OF MYSTICISM
41
cir-
the
the
way
of
life
of
abstraction
and
contemplation,
effort to
dome
reality
into the
it.
beyond
Now
this
if
the
to say to
deeply rooted
desire,
human
of the
far short
place
she claims,
first.
Still
like
some,
she had
condemned, as
merely pre-
efforts of
mankind
some
faint
commission.
You
in
are
made
for
God
you are
no
to look
natural enjoyment
of
Him
Eternity,
and
can
there
is
which
He
But
He
do
for
you
and
42
MYSTICISM
desire
you most
briefest
you
shall
or
slightest
is
foretaste
here
of
;
the
blessedness that
to be yours hereafter
God
all
Himself, though
sorts but
this,
He may
do miracles of
shall
Him
from you, or
show you
that
lies
the faintest
beyond
en ce
it
"defense
fully
Dieu de
Mystical
faire miracles
lieu."
whether
in
Hebrew
Even
for
she has
condemned
their
misbelief,
;
but has
their mysticism
and
in
phenomena
of
applied to
ence.
other phases of
human
experilike
Not
only
professed
mystic
Dionysius,
but a Clement,
an Augustine, a
Thomas
TWO
IDEAS OF MYSTICISM
brilliant,
43
of light
sum
total of the
Church's
human
race.
The
aspirations
of
God
Him
multifarious
it
is
satisfaction
to
those
who
;
are
willing
be
guided
in their exercise in
be satisfied here,
certain degree
is
by the
the
common
measure,
Christians,
and
in a fuller
and
after a higher
in the
the
privilege
truth
comparatively few.
underlies
in
Thus
ways
the
that
different
and
degrees
the
mystical
theories
and
ascetic
Parsee or
Mohammedan,
its
is
cleared from
its
place in the
harmony
made known by
nature and
44
MYSTICISM
revelation,
by
and preserved
in the
dogmatic
What
mysticism
scholastic
is
philosophy has
clear
done
for
to
make
less
the
distinction
parts.
between
its
natural
and supernatural
than
St Augustine,
no
Dionysius,
did
indeed
call
of the divine
nature,
but
it
was St Thomas
intellectual
man made
so.
why
is
must be
body and
soul
are
not
two substances
but one.
of that which
"ecstasy"
his
in
which he
made
to transcend
own
No
instance of the
TWO
clearer
IDEAS OF MYSTICISM
illuminating
45
this
:
or
more
than
or
more
and
nature which
human and
at
the
same time
truly divine,
is
able to maintain
is
life
technically called
life
relio^ious in its
to
the oreneral
of
the
esse,
it
faithful
belongs
not
indeed to the
but
to
the
bene esse
its
of the
Church
its
is
necessary not to
existence, but to
integrity.
life,
The mere
various
in
its
undoubtedly a
source
of joy and
consolation
and a moral
support to countless
far
persons
"
who
are
very
In of
from having a
"
vocation
themselves.
life
the
mystical contemplation
an encouragement
(like the
and happiness
writer)
to
many who
of
it
present
know nothing
by personal experi-
46
MYSTICISM
:
ence
and
it
can
its
vakie in this
respect would
be more widely
its
and
deeply
appreciated
it
if
is.
nature
were
It
completes the
of the
Church's adaptation to
human
human
and
institution every
temperament,
character
is
in this aspect
an important
which
is
supplied
daily rendering, to
2.
humanity
in general.
The
this
direct
evidential
value, as
distinct
from
indirect
experimental
theoretical
as
contrasted with
" speculative "
the
nature
of
theology.
of the
all
The
it
body of
hands
;
admitted on
to
real
perfect to
have any
we have
?
to live.
The
question
is,
Is
it
really true
And
to
TWO
this
IDEAS OF MYSTICISM
is
it
47
nobody knows,
indeed,
because
cannot
be
sub-
test.
The
complaint
its
an unjust one,
even on
own
grounds.
but
in
with
other
depart-
ments of knowledge,
truth
are
continually
emerging,
con-
most stringent
constantly
kind,
and one
But
which
-
has
been
this is not
;
which leaps
to the eyes
by any external
needs to
is
not universally
its
full
significance
can be
of quite
character
less
though
in
its
testimony
is
perhaps
weighty
reality
is
more
easily recognised
and appeals
to a
48
different
MYSTICISM
and
less purely rational order of inare, in fact, to the religion
telligence.
Mystics
much what
mystics are
the pioneers
The
the
experiall
mentalists
of
or
religion.
We
cannot
;
be
Newtons
tion
Faradays or Huxleys
life
is
but our
outlook on
wider,
deeper for
researches,
our knowledge
imperfect.
So,
the
gift
an assurance
of the invisible
universe,
and
whether mystics or
to share
not,
are enabled in
some degree
ledge and
with
the
enjoyment of divine
it
For
the
this
purpose
is
accounts given by
ex-
periences should
be as credible, at
experts give
this
is
as
those which
researches.
scientific
of their
the case
But that
will
really
no one who
TWO
IDEAS OF MYSTICISM
49
It is
who have
all
CHAPTER
II
SUPERNATURAL MYSTICISM
Mysticism has often been described, but seldom
defined
;
and the
definitions
been
clear
satisfactory.
Yet
in
understanding of what
in so
meant by a
it
word used
many
different senses,
is
originally connoted,
among
its
various applications.
Etymo-
logically,
mystics are
into the
religion
those
initiated
of
Greek
the
juvcrrm,
or
fully instructed
persons
the
who were
of
privileged
periodically
to
take part in
in in
ceremonies
a
god,
performed
ticipation
honour
from parpublic
which the
general
was
excluded.
Any
SUPERNATURAL MYSTICISM
to
51
was
"Mystic"
lacchi
"
even
Virgil
;
to
the
"
Mystica
vannus'
of
and the
two prominent
ideas connected
quently
first,
special
knowledge obtained by
instruction
tion or
to
it
(/Auew),
/
^
(y.v(a)}
The
mystics are,
in
fact,
;
the
they
possessed of knowledge
the
which partakes
rather
is
of
nature
of
revelation
than of
acquired science,
consideration of
and which
imparted in
some
is
or acquired, such as
run of mankind.
It is
knowledge
as
is
may be supposed
this,
how-
later uses.
is
to all uses
that of special
knowledge con-
"Mysticum
I.
interpretatur
absconditum,"
Gerson,
Myst.
Theol^
5
'
MYSTICISM
its
aptitude for
Christian
acquisition.
Thus
itself to
the early
Church conceived
general
of a
hold the
to
position of a
mankind
in
its
depositaries
revelation
world
ating
to
"
participation in
the
other
sacraments,
religion.
or
mysteries,
of the
iv.
Christian
12)
Thus
the
St
Paul (Phil.
;
speaks of himself as
fjLefjLv/jfxevog
and
in
the
Greek
liturgies
priest
is
fxva-riKocig
silence.
Hence,
in
later
times,
any
art
or
handicraft
which
to
traditional
methods came
Its secrets
of
"Mystery."
were imparted
to the
company by which
it
was carried
on,
and
:
professed,
guilds
But
in
a circle
within
the body of
SUPERNATURAL MYSTICISM
the initiated a body of those
53
gone a further
initiation
And whereas
to
ihitiation
into the
Christian
divine
authority
Church
itself,
is
the
received
from God.
transference
Hence has
the
arisen
by a
natural
popular application
transcendental
" vague,
or
the
unseen,
"
;
to
anything
vast
and sentimental
and hence
in
England
to
its
to
the idea
rela-
was
distant
ended
some
fifty
years ago
much
the
same thing
as a visionary or a sentimentalist.
The word
temporary
its
Harnack, Mission and Expansion of Christianity^ vol. i. Christianity gained special weight from the fact that, in the first place, it had mysterious secrets of its own, which it sought to fathom only to adore them once again in silence and secondly, that it preached to the perfect in another and a deeper
Cf.
p.
237.
sense than
it
54
MYSTICISM
;
degradation
and though
it
it
is still
used some-
what
loosely,
of offensiveness.
it
The
laxity of use
from which
still
suffers
one part of
exclusion
its full
of
the
any knowledge or
is
beyond
is
apt
be called mystical.
unless
is
meaning of
a word, in
many
a claim to acceptance as
its
etymological one.
But where, as
uses
of the
in
this
case, the
conventional
originally stood,
it
the word
the thing.
to
be used
in
the discussion of
The name was first applied in the sense in which we have now defined it by Dionysius
SUPERNATURAL MYSTICISM
55
in
the
fullest
sense
"Shepherd"
authentic
and
acts
many
title
of
the
early
martyrs.
deocpopog,
The
the
self-chosen
of St Ignatius,
God-bearer,
implies
a claim to
most
at
far-reaching
kind.
But
mysticism
or
to
least
know-
ledge
discursive
belongs
is
essentially
human
Thus,
nature,
Greek philosophy,
if
the
mere negations of Pyrrhonism may be excepted. Before Socrates, Greek philosophers were
seers rather than
reasoners
the apophtheg-
56
MYSTICISM
and the
dialectic of Plato,
logical precision
theoretically
at
to
that
pure
plation
in
which
alone
Aristotle
schools
replace
reasoning
contemplation
became more
and more
and
ascetic self-discipline
(whom M. Maeterlinck
cal
calls
mystic
"),
and Proclus
magical
and
theurgic
in
extravagances
other hands.
into
which
it
degenerated
The two
mysticism
Alexandria,
Judaic
school
theism.
of
religious
faith
which
or
less
Christian
sought,
more
SUPERNATURAL MYSTICISM
success,
to
ally
itself
57
with
the
dialectic
of the
Platonism,
on
the
one
for
hand,
direct
and
on
quest
illumination
characterised
the later
development of
The
mystical theology
of
Dionysius represents,
results
permanent
this
of this
treatise
we have
in
kind
of
grammar
of mysticism
the
fuller
Though
received at
first
with sus-
commanding
in
later
times.
We
either
Summa
without them
and
as
is
their echoes
may be
not often the case, their direct influence not be detected, in every mystical writer
may
It
58
MYSTICISM
among
and
scarcely
the
mystical
writers
of suc-
cessive ages
it
periods.
Here, as elsewhere,
the
can
be
doubted that
is
most
that
which has
Mystical
teachers and
stances
but
it
is
that
craving
for
knowledge of the
which
underlies
life,
and
abiding
reality
endless
vicissitudes
of
human
as
they
could
supplied.
camp
"
in
the
the the
fourteenth and
intellectual
centuries,
and
of
and
moral
upheavals
age
;
of
the
in
Renaissance
our
and
own day
birth
of
new
principles, ideas
and
customs the
forerunners,
as
it
would
seem, of a new
of which no
times,
man
In such
things,
when
the instability of
human
SUPERNATURAL MYSTICISM
or the feebleness of
59
is
human
reason,
forced
notice,
with
special
insistence
upon
periods
men's
which
in
is
quieter
at
it
seems
Teresa
in
to
lack
and
it
Tauler,
to
a
tell
Ruysbroeck
is
moved
true
of the "inner
way"
which
peace
illusion,
life.
of
mind
But
the
instability
it
of
outward
that
elect
in
all
times
to
alike
are
countless
is
souls
air
whom
to
mystical
knowledge
as
the
who
are
more
than
content
be
"mute and
strange
inglorious"
to the
It
end of
their days.
would have
been
if
such
an
abiding
demand
never been
Parallel
there has
sion
of the spurious
in
which, though
conscious imposture
perhaps hardly to be
easily
discernible.
It
would
far
how
6o
MYSTICISM
Neo^
;
come
under
this
head
common
militant
Montanists
and
later
sects,
whose
at
propagandism
seems
strangely
variance
initial
The
supposition
that
the
depositum
of
revelation
needs to be
super-
person
a
to
Priscilla,
Mohammed,
a Joachim,
Boehme
or an
Irving
of
be
itself
goes
far
discredit
the
doctrines
professedly
so
received.
We
the
false
by
which
true
is
to
distinguished
;
from the
or
doubtful
mysticism
to
it
is
enough
mysticism
for
the
present
remark
to
that
rule,
forms
no exception
the
is
attested
by the abundance of
their imitators.
true mystical
^ Tauler credits " Proclus and Plato " with a knowledge of God {Sermon on St John Baptist).
CHAPTER
The
III
of resemblance
to
them
the
is
that they
are
directly
and
immediately
is
supernatural.
Mystical
contemplation
highest
and
of
closest of those
human
relations with
is
God
represented by
involved
in
mere
created
existence.
Im-
recognition
by self-conscious beings of
this
dependence
and
simple
nature
of
God.
Above
this
again
medium
6i
of our created
62
MYSTICISM
With
this
point
of efficacy
and thus
fills
its
allotted place
and discharges
its
most
congenial
function.
general scheme
the scheme
is
theirs only
occupy the
place
which
they
might
hold.
They
which
is
to
to
the
irrational,
the
good
for
them as
for
beings
to share.
God,
which,
ordinarily
at
least,
pre-
63
of
that.
grace,
but
itself
It
is
which
the
is
natural
and
modified,
and
body are
We
may
therefore
distinguish
the
three
conditions
thus.
First,
unconscious
will,
or
involuntary,
the
divine
escape.
which
no
created
being
can
this
is
general
all
is
that
meant
and
by
natural
religion,
and
enriched
and
which
the
is
elevation
of
the
natural
To
tion
this state
known
it
natural
or acquired (in
the
sense that
This state
it
is
sometimes
;
mystical.
But
is
not truly so
for
implies
natural
objects,
though
under
supernatural
guidance,
natural
supersession of their
objects
64
influence.
MYSTICISM
The mind
in
this
state,
illuminits
ated by
faith,
own
of
say
providence
tion,
and
contemplates
it
with satisfac-
The
if
templation
object
is
not
immediately supernatural,
of
the
mind takes
;
place with
assistance
and
in
it
does not
differ in
indeed always
contemplation as
scientific
induced by mastering a
poem
there
In
same
elements
intellectual study,
the development
templation of
1
it.^
"Sweetness in devotion comes from the grace of God. We shall find that many temporal matters give us the same pleasure, such as unexpectedly coming into a large fortune, meeting with a friend, or succeeding in any important affair."
St Teresa,
Castle,
4.
. .
is
it
65
when
their object
is
divine truth,
powers.
And
common
this
to all
human
is
is
acts.
contemplation
;
not
directly supernatural
it
produced
observed
in
all
feeling.
That
is,
such contemplation
sense mystical.
The
trated
essentially
supernatural
is
character
of
perhaps best
all
illus-
writers
on
most characteristic
;
God
is
speaking, be even
this
result.^
In
all
natural
Such
criticism as that of
Mr
would be perfectly just if mystical contemplation were held to be a merely natural process. All the human mind can do towards attaining it is merely negative, and in the
pp. Ill, 112)
66
MYSTICISM
i.e.,
cognition
that
in
may
however
there must
"apper-
There must be
not
merely sensa-
tion
and
"
ception
the
mind
to
Such
activity
is
involved in the
in
perception of a
tree,
a house or a flower,
memory
of an idea
or in the recognition of
in
all
an acquaintance.
But
mystical states
God
takes possession
them upon
nature
Himself,
their
left idle.
Memory,
not
or will
may
or
may
is
be
in
But it is just because of this that true mysticism is perceived to be supernatural. The blank can really be filled only by divine agency, not by human "hypostatisation."
67
In point of
fact,
mystical cognition
is
to the soul
precisely
what sensation
to
the body.
We
we
do not reason
feel
in
order to ascertain
;
whether we
Sensation
and
occurrence
directly
that
in a
by the operator
it.
we have
only his
word
for
In
the
same way,
conditions
mystical experience
tact
is
its
may
be
"
cannot
or
precisely
It
either
defined,
explained
proved.^
1
regard de Dieu peut, a I'aide de imagination, se representer Dieu present en elle. Mais cette image de Dieu, dont nous sommes les auteurs, ne ressemble en rien a la realitd que la contemplation mystique
recueillie sous le
.
. .
Une ame
nous fait sentir. C'est Dieu lui-meme, et non plus son image que nous apergevons." Lejeune, Vie Mystique, p. 10.
68
MYSTICISM
is
ence
not
to
be
obtained by any
means
desires
within the
it.
It is,
obviously, no
more possible
by any
to ensure
experience
of
this
kind
it
deliberate
is
to obtain a particular
own
Here
belong
lies,
between mystical
to
states
and those
which
the
ordinary economy of
clearly
present
subject.
to
the
By
conditions the
an
abundant measure of
sufficient for all
grace, sufficient or
his needs.
more than
The
effects of
who choose
to
make use
of these
means
the of the
of
spiritual
advancement.
Moreover,
Christian faith
of
natural
is
open
or
to
all,
independently
skill
;
ability
acquired
sufficient
all
they
the
offer
an
abundantly
field
to
men, whether
69
or
unlettered,
;
whether
intellectually
like
acute
or
dull
they
adapt
themselves,
life
of
The
life
somewhat
different
different
forms
by
persons
of
the
character
and
education
as
and
conveys an
the
pleasure
alike,
to
the
epicure
ploughman
but the
its
different in
each case.
fulfil-
ment of which mystical experience may be ensured and its character, unlike that of
;
ordinary
religious
experience,
efforts
in
no
way
or the
natural
endowments
it.
of
the
is
person
who undergoes
recipient of the
The
mystic
the
mere
;
he can do nothing
70
MYSTICISM
character.
Mysticism
as
the
is
there-
fore
to
be
of
conceived
St
raptus
:
or
^
ecstasis
is
Paul
and
St
Thomas of human
it
life,
it
it
and
respect
of
all
natural
experience
;
for
in
"darkness"
and
being
"ignorance,"
and
"
the
the
time
directed
"
by the
new
St
or
;
supernatural aptitude
of which St
John of
says
the
Cross
speaks.
"Our
Lord,"
Teresa,
faculties
Him
they are
all
asleep."
"We
can do nothing,"
"can be
those
ness,
1
felt
who
;
2 Cor.
Inter.
excessu per divinam revelationam addiscere, quid sit illud ad quod adspirare vel studere oporteat, et ad qualem sublimitatis habitum animum suum componere et assuescere debeat."
*
Ruysbroeck,
De
Calculo.
71
which,
creation,
at
the
other
as
end
the
of
the
of
appears
perfect
mechanical
fulfilment
by inanimate and
divinely
irrational creatures
of
their
appointed
in
destiny.
The
arrived
human
at
intellect
has,
its
some
sense,
it
the goal
of
desires
when
can say
marks
as
truly
mystical
states
is
the
certainty
to
the
real
which
is
accompanies them.
an
experience.
Sensation
as
we have remarked,
or
incapable of being
defined
proved
it
the
it
know about
is
that
be,
we Whatever
is
the conditions
may
the
one
the certainty
of the experience.
in
A
not
person
may
circumstances which
;
cause others to
feel
hot
or
he may
anything
under
feel
conditions
which cause
most
people to
72
MYSTICISM
great
deal
or
again
in
some
feel
peculiar
he may
intense
pain
Yet
his
facts.
:
This
is
is
he
he cannot prove
it
and
his
conviction
that
is
divine
is
unshakeable.^
It
this
not to be taken
is
for a
Benedict XIV.,
De
may
give rise
as
to apparently
mystical
experiences
such
memory
associa-
and
disease.^
list
nearly identical
is
Certainty
without
it,
no mysti-
cal
it
not
therefore
inconsistent
with decep-
tion.
^
Precisely the
same
thing, of course,
may
^
'
James, Varieties^ loc. cit. Heroic Virtue (Oratorian translation), vol. iii. ch. x. St Teresa, Castle, 5. i. 9 "A soul which does not feel
:
this
God
entirely."
73
sensation
is
and
differs altogether
from
same
other.
fact
to the
we can never mistake one for the But we may be widely mistaken as cause of our sensations and we may,
; ;
We
may
so vividly imagine
at
said to
have
come
certainly
In
the
as
to
means unknown.
is
in
which
experiences
is
in
invariably absent
74
MYSTICISM
The
feature
reason of this
of
is
to be found in another
genuine mysticism,
of
namely,
the
impossibility
describing
the
experiences
In
the
case
of
visions
it
is
true
that
certain
dis-
salient
tinctly
features
of the
appearances are
;
and
in
But these,
later,
more
fully
explained
are the
is
"accidents" of mysticism.^
direct contact
Its
essence
and
this,
from
nature,
is
incapable
of
of
being
described
in
the
terms
ordinary
sense-experience
is
to
which
necessarily limited.^
^
"
These (corporeal)
visions,
means
lb.
ii.
of divine union."
Asc. of Carniel^
xxiv.
"These super-
natural visitations are nothing else but the motes of the Spirit."
xix.
knows such visions from hearsay. " Of bodily for the person I mentioned can say nothing (herself) never experienced anything of this kind herself, and Castle, therefore could not speak about it with certainty."
St Teresa only
I
apparitions
6.
^
9.
3,
Cf.
"Elev^s k
par
le
ne pouvaient expliquer
les sublimites
75
of
the
terms
is
of
sense
experience
;
describe
what
are
supersensible
too limited
and
its
opportunities
it
far
to
enable
to
construct a descriptive
terminology of
of
the
actual
its
own.
The
bare
effect
consciousness
divine
presence
the
its
it.
admits
fact
of
no
be
description
stated,
only
can
the
apart
experi-
from
ences
on
person
who
is
themselves,
Persons of the most Blessed Trinity reveal that which we hold as a doctrine of faith the soul now, so to speak, understands by sight, although it beholds the Blessed Trinityby neither bodily nor spiritual eyes."
etc.
Thus
And
again (Castle,
6. 5.
9)
"
These
visions,
cannot
explain.''
"On
returning to
the
mind can recall what has been seen, but is unable to describe " Divine operations went on in my B. Angela of Foligno it."
:
soul which were so ineffable that neither angel nor saint could
relate or explain them."
and so gave utterance to when this knowledge is vouchsafed to the soul, words are uttered, yet the soul knows full well that it has in no wise expressed what it felt because it is conscious that there are no words of adequate signification."
28)
"
God
in that particular
76
MYSTICISM
gift,
and altogether
it
is
neverthe-
necessary
soul
fit,
to
prepare
far
it
for
is
it
can
to
make
for
the
so
as
that
to
possible,
receive.^
the
guest
whom
it
hopes
Though
His
be hoped
for
no amount of preparation
coming,
is
ensure
to
nevertheless
not
has been
is
made ready
Him.
in
it
This preparation
merely negative
preliminary, consisting as
it
does
in the
from actual
sin,
from
negligent habits.
But
it
is,
and
substantial.
It
indeed,
nothing
the
less
than
of
the
all
fullest
Christian
ditions
sanctity.
life,
fulfilment
the con-
of
salvation,
and
states,
even
as
of
eminent
Mystical
more
clearly later
is
Gerson, ^f}'sL
Theol.,
Cons.
xxx.
et
"
Mystica theologia
aflfectus
77
with-
Dionysian sense.^
"
The
the
first
four of
by
this
preparation
in
"
for
favours
to
be
received
the
last
three.
The
blending
the
"
Fourth
of
Mansion
natural
consists
of
a
in
the
and supernatural
"prayer of
recollection"
The
tion as
contempla-
distinguished from
functions
other spiritual or
less
intellectual
more or
it
connected
is
defined in practi-
the
amount of
is
by
all
mystical writers.
It
Hugo
of
divided
Richard,
soul,
but
his
essentially
identical
method
successor.
The powers
is
of the
Gerson
affective
;
and
^
mystical theology
the object
ii.
v. 8.
78
MYSTICISM
latter,
of the
former.
as speculative theology
is
of the
of
The
cognitive powers
are
those
;
intelligence, reason
and sense-perception
the
affective
appetite, will
and
synderesis, or the
natural
perception and
consequent desire of
this
last
good.
St
Thomas
power,
considered
a
natural
to
be
not
;
but
intellectual
habit
cal writers,
as a potentia animae,
that
he
is
constructing a system of
distinctions.
psychological
distinct,
;
The powers
reality
are
he says,
his
not
in
but
in
name
he
for
it
finds
convenient
treat
them
as
if
The two
Their
first
sets
of
faculties
is
work
together.
or last function
mere cogitation
of the objects
the
discursive consideration
:
of sense
of abstract
ideas
be contemplated by
apart
the
^
simple
intelligence
ix.
;
from
i.
sense79. 12.
cf.
Summa
Theol..,
79
So
the cogni-
and
on one
But above
all
natural
is
objects
is
the
divine
presence, which
known
by
special divine
favour
meditation,^
immediate object of
exaltation of the soul
above
itself
which
is
natural
or supernatural.
is
Thus
spirit."
" he
that
is
one
plain that
or
con-
templation of
God
the
the
gratuitous divine
Some
language of some
more speculative
" In anima contemplativa amor, et 1 Myst. Theol.^ Cons, xliii. mystica theologia et oratio perfecta aut idem sunt, aut se invicem praesupponunt. Nam, ut patet ex praedictis, mystica
theologia
est cognitio experimentalis habita de Deo per conjunctionem affectus spiritualis cum eodera quae nimirum adhaesio fit per extaticum amorem, teste beato Dionysio."
8o
MYSTICISM
"ground" of the
soul
or nature of the
Godhead comThis
the
municates
affinity
itself in
"ground" of
"spark"
also
called
{scintilla,
fiinkelein)
part,
or
"apex"
fittest
and the
of
to
be
the
medium
the
divine
communication.
Eckhart's
pantheistic
divine
nature, as
homoand
is
geneous
it.
if
not
some sense
this
identical with
mistake
merely a name
which
is
the
the
contemplative faculty.^
With Ruysbroeck
"ground"
Being
it
is
is
reflected
calls
"eye of the
and the
But the
which
is
the understanding,"
recipient
light
;
of the
divine illumination.
so
may be
excessive
as
to
cause darkness
^
to the
8i
But
all
this
is
evidently the
language
less
of analytical
to
is
What
it
amounts
means of which
to
it
when God
so pleases, contemplate
Him
directly
shall
Him.
We
may
human
side
be supposed to be.
It is
somewhat strange
Hugo and
Richard of St Victor,
St Bona-
having attempted to
scholasticism.
" reconcile"
mysticism with
at variance,
-^- -c
and
or
all
no
reconciliation
either
necessary
in
possible,
sense
which
theory
may be
considered as attempting
Scholasticism set
to
give a reasoned
account of man's
;
mysticism was
it
facts
which
was bound
82
MYSTICISM
take into consideration
in
;
to
elements
it
the
earlier
in
But mysticism
or Aristotelian
is
not
its
either
Platonic
it
on
natural
its
side
is
falls
into
things which
to analyse
and
explain.^
Mysticism
is
always
we meet
normal
in
What,
may be
in
called
first
the
course of mysticism
proceeds
the
by way of
devout preparation
discharge of ordi-
means
enced
of grace
next,
it
imagination
in various
and the
third
stage,
described
consists
of a progressive
*
God
union
Eckhart
St
Thomas.
Platonist,
S.
said to have drawn his philosophy mainly from Of Dionysius, who is too often treated as a mere Corderius says " Observatu dignissimum, quomodo
is
:
Dionysius primus Scholasticae Theologiae jecerit fundamenta, quibus ceteri deinceps theologi earn quae de Deo
rebusque divinis in Scholis traditur doctrinam omnem atdxHcarunt'^Odservaiiones Cenerales in Dion., 12.
in-
83
not merely a
matter of conviction,
is
the privilege
of
all
fact of
it,"
experience
consciously realised.
says
to
is
St John
of the
rather
Cross,
"the
soul
seems
indeed
be
God
its
than
itself,
and
in
God by God
participation,
though
reality preserving
own
as
it
natural
Him."
or
supernatural
stage
is
threefold the
in
its
higher
divine
which
is
the
sense
to
it
;
of
the
presence
communicated
the the
soul
and and
its
contemplated passively by
union, which
in
is
prayer of
"a
foretaste of heaven,"
"
seems
to
is
have
left
to
abide more
entirely in
God "
lost
and
God,
the "spiritual
soul
is
no longer absorbed or
its
powers, though
an
exalted
and
supernatural
way,
and
manner
84
MYSTICISM
intellectual
by means of
three
vision."
Thus "the
Trinity
persons
of
;
the
most
Blessed
reveal themselves
we hold
by
faith,
by and
tell
sight."
able to
us
little
She exhausts
it
and as
little
to
be
neither of the
eyes.
The
reason
as
we have already
for
seen,
are
indescribable,
to
want
describe
them
compare
them.
is
like
aVa^
Xeyofievov
in
the
language of
human
understanding.
may
or
may
they do not
85
quasi
sensible
figures
pictured
to
the
of corporeal
to St
and
earth
may be seen
of incorporeal
kind
consists
after
perceived
the
same super-
natural manner.
Locutions
in
like
manner may be
either
may be formed
natural agency.
in the
mind by
direct super-
are,
it
must be
experience
and
all
important part.
In
practice
all
authorities
as B. Margaret
of
86
MYSTICISM
to
appears
voices.
consist
in
entirely
of
visions
and
in
But
these
it
three
cases,
and
countless
others,
will
be
mode
in
the person
In
is
of quite
the
these
cases,
aspects,
and declaring
and desires
But
it
in
formally understood
words.
value
title
to
the
experience,
as
or
constituted
its
to acceptance
mind of the
of those
who
the
afterwards
had
to
pronounce
It
case.
was
and
the
love
of reality.
The
possibility
of self-delusion
in
such a
exhaustible,
to
warn
which,
87
may be
beatification
and canonisation
is
kept constantly
is
in view, and,
XIV,
in his
on the subject.
CHAPTER
IV
though obviappro-
not quite an
word
different
is
commonly
We
speak of "seeing"
the exercise
when we mean
of a bodily
organ of sense,
but also,
by a
metaphor,
ception
when we mean
of an idea,
or a truth
presented to
is
neither
It
;
is
God
it
invisible
and
in
is
tion,
because
mystical
is
contemplation
is
89
but
it
in
is
mystical
or
supernatural
that
is
contemplation
God Himself
It is
the
Him
or any
a unique
mode
it
perceived.
Nevertheless,
has
object
it
is
directly
is
to
the body.
may be
and
it
liability to
whenever
deals
with
transcendental
realities.
Thus
the
persons of the
Blessed
paternity,
filiation,
pro-
have
in
this
connection
meanings
words
in
The
mystical
in
any way
:
ordinary
in-
tellectual perception
it
is
something entirely
all
normal experisoul,
The
indeed,
exercises
its
natural powers, or
some of
90
MYSTICISM
;
'
them
but
it
exercises
them under
entirely
has to deal.
This object
is
God
to
but
we
naturally ask
how
the
soul
can see
so
God
how
Himself
is
we can
to
suppose
soul as
God
to
present
the
be directly perceived by
it.
For
the
to think,
understand and
suppose abstract
their
ideas, singly or
objects.
But ex hypothesi
that
is
not an
abstract
idea
the
mystic
contemplates
in
God
so,
the shape
if
He
;
did
the
He
would not be
directly
present
object of contemplation
about Him.
else but
an idea
or proposition can
soul
It
perceives
in
the
appears to be the
of determinto
many
that
suppose
mystical vision
is
a delusion
it
is
really
91
subconscious
Certainly
for this
there
if
view
we were
affinity
any possible
the
;
and
mystical
object of
intellectual
perception
though,
even
so,
one
which explains
away.
it
The
first
difficulty,
is
place,
It is just as
urgent
if
rational
God
any conditions.
How
in
;
blessed
are
see
still
Him
at
eternally
Heaven?
They
rational
least,
beings
they undergo,
intellectually
from time
eternity
Him.
ground,
If
then
we
we must
92
MYSTICISM
the
beatific
vision
hereafter
which
is
practically
amounts
to rejection of Christianity-
altogether.*
But
it
account which
gives
reject
of itself as
it
would
entitle
any one
to
as
inadequate.
The
modus of the
with what
beatific vision
can be explained
entire consistency
quite sufficiently to
show
its
we know of the necessary relations between the human intelligence and its natural
object
;
difficulty
seems
insur-
the object of
mystical
knowledge
any
higher
degree
of
This
^
difficulty,
we have
seen,
consists
is
in
capable of
not contrary to
is
its
nature.
He
adds that
:>.,
comprehend)
other.
("
much
known
in the
one than
in the
Quaestio Mystica,"
c. v.)
93
human
intellect
and
understand
the
the
presence
without
natural
reasoning
function
is
or
abstraction,
when
its
St
at
Thomas Aquinas
and
this.
great length,
conclusion
is
sub-
stantially
blessed
union
The vision of God by the in Heaven is not mere vision, but they see God as He is in Himself,
objects are
by a discursive
intellectual process
They
are not,
it
is
need-
to
say,
pantheistically
merged
in
God,
action,
but united to
Him
by His supernatural
presence
is
akin
its
to,
and
in
some
of
sense
itself.
is
bound
up with,
consciousness
self
-
Therefore as our
consciousness
also the
intellectual
94
beatific
MYSTICISM
vision
of
God
is
both
immediate
and
intellectual.
mind works
mind
itself
action, as in
the normal
method of the
intellect's
opera-
tion.
But
for those
"
who
see God,
He becomes
knows
normal
He
is
known
own
natural
ideas.^
Even
far
so,
however,
is
intellect
is
in
degree
thereto
requires a
it
special
in
divine
lofty
assistance
enable
to
work
this
atmosphere
calls
and
the
this
assistance (which
St
Thomas
is
lumen gloriae
and
considers a created
imparted
by the
" This mystical denuded ^ Cf. Blosius, Spiritual Mirror, xi. i. union takes place when a soul is carried above itself by the grace of God, and through the brilliancy of the divine light
shining on the
is
mind
is
united to
God
THE OBJECT OF MYSTICAL KNOWLEDGE
The
still
95
difference
between the
visio beatificans
on
earth,
is
is
habitual
and
permanent,
;
and
the
other
transient
and exceptional
by a kind of
body takes
it
"viator"
and involves
Thus St
the body
union,
"
Paul
"
his
the
body or out of
in the
the
it
though
could
but be affected
in the direc-
body.
It
was
transient
of the
lumen gloriae.
There
scarcely
is
no need,
for
(which perhaps
to
will
is
be
intelligible
96
MYSTICISM
account.
it
The
reader may,
he
will,
it
consider
as a
mere hypothesis.
is
What
to
show
constructed which
is
and
this
that
is
mystical
entirely St
Thomas's
is
always
transient.
St Teresa says
:
it
lasts not
more
St John of the
with
God must
;
in
this
life
is
be
transient
*'
of
"
necessity
though
is
there
an
habitual
vision,
which
also supernatural,
may be
considered as the
97
"immanent")
Next,
it
is
marriage
fully
"
at least
its
complete or most
it
conscious form
and
is
evident that
the
union
of
quasi-matter
and
quasi-form
him,
described by St
Thomas (compared by
body)
is
constantly
made
in
use
of
by
mystics.
St
and
soul
seems
is
to
be
God
rather than
and indeed
God by
i"Dopo
participation."^
questa visione sente sempre I'anima Iddio nel suo mai non si separa da quella divina compagnia, ne mai piu perda una certa unione abituale con essolei questo pero non si intende, che sia in quel modo, che accade la prima volta
interno,
il predetto favore perche se fosse cosi, non sarebbe possibile trattare con gli uomini, anzi ne pure vivere. Ma sebene non vide sempre Iddio con tanta luce e tanto gaudio, lo spirito pero si trova sempre in sua compagnia." (Scaramelli. Dottrina di S. G. della
;
Croce.
Tratt.
iii.
i
Art.
vi.
2)
and
;
cf.
ii.
St
20.
Paul's
reference
to
habitual union,
^
Cor.
10
Gal.
x.
Cf.
St Augustine, Conf,
vii.
"Tu
assumpsisti me, ut
esse qui viderem."
viderer esse
quod viderem,
et
nondum me
98
It is
MYSTICISM
only in regard to this highest mystical
intellectual
state of
difficulty
we have been
impressions
considering arises.
states
Intellectual
or
of
consciousness,
and
strictly
;
essence
they
in
kind
We
shall consider
kind
at present
we
Thirdly,
distinct
the
'^
place
in
Cf.
St John of the
is,
5.
"The
fitting
dis-
imagine anything on the subject of the nature of God, or any other thing whatever, but only that pureness and love which is perfect resignation, and complete detachment from all things for God alone."
99
men
it
see.^
is
According
to
St John of the
Cross,
(like
divine
things
are
seen,
the
"
superof faith
natural consequence
in
of the "
darkness
regard to
all
St
in
is
"hardly shines at
all
it
mansions
"
;
could
not
have
"spiritual
marriage"
is
"pre-
like
light."
Ruysbroeck
but
is
"this
light
is
not
God,
and God.
a light-ray from
God in
it
(The
contrast
principle
^
between
of
common
"
conspicuam omni
(1.
carni,
nee quasi
erat, etc."
c.)
loo
MYSTICISM
is
ence
here
remarkably
significant.)
Julian
Himself," by which
God
wills that
we should
have understanding.
St Augustine^ distinguishes three kinds of
vision
corporal,
of Daniel
;
"spiritual,"
which
is
here the
intellectual.
Of
the
in the
Book
exemplified in
the third kind
it
was not
for St Peter's
whom
he was to be
essentially
sent.
mystical,
supernatural,
and
accompany mystical
ex-
visions were of
intellectual she
three kinds
of the purely
my
understanding, and
xii. vii. seq.
all
De Gen ad litf.,
loi
my
to
I
might
for they
were
in
is
the highest, as
my
sight.
tell
For therein
comprehended
I
cannot
all
saw
passeth
This threefold
accepted
represents
one
among
mystical
writers.
It
clearly
range
are,
These
as
we have
seen,
ness of
God
in
Him, which
is
the highest
;
secondly,
in
super-
way
as to produce
whether
of
or sound of
some
sort,
or by the production
direct
intellectual
impression
in
without
senses
the
imagination
^
;
and
"
thirdly,
by the
Cf. Poulain,
il
mode
constitue la vision
du ciel I'autre est le propre de la contemplation must be understood that this "species," or impression, need not be anything visual, auditory, or otherwise sensible it cannot be anything merely natural.)
mystique."
(It
;
102
MYSTICISM
but
real
supernatural
sensible
manifestation
of
as
such
was
when
three
in
the
in
him under
is
human
forms.
obvious,
as
St
the
divine
character of
these
experiences varies
inversely
with
the
them.
Sensible
and
imaginary
impressions
can arise
;
natural causes
if
and
it
consequently seldom,
they are certainly
ever,
safe to
say
that
The
direct
impression St
of
the
divine
as
its
presence
chief
conveys,
Teresa
says,
characteristic
;
and the
no more
to be mis-
which
is
the
all
guarantee
of
human
experience,
natural
as well as supernatural.
Lastly,
it
must be noticed
that
however
103
of
mystical
may approach
the
dis-
tinct
The "knowledge
visible
things" from
true knowledge,
is
legitimately obtained
but
not mystical.
heart with
of
Nor
is
the
moral union
of
of
the
God, or
"union
conformity"
the
which
same thing
can
take
as
the
mystical
exist
union.
certainly
place,
before
way.
natural
research or social
or practical experience
and strengthen,
and presence
in
world and
beyond
it
and and
in
proportion as
men conform
of
devotion
happiness
the
it
service
God and
affection
their
doubtless increase.
But such
are
and
I04
MYSTICISM
though brought about
:
natural in themselves,
they
not
of
the
in
same kind
consequent
(however
high
they
may be
knowledge
and
which
No
service can
CHAPTER V
THE PSYCHOLOGY OF MYSTICISM
Next
in
in
order after
the
to
object
of mystical
contemplation
we have
consider the
place.
mode
We
be
God may
by an
made known
three
lectual
ways
by
formal union,
or
species,
intel-
impression,
with or with-
out an
and
thirdly,
by means of a representation of
a sensible kind.
is
The
object of contemplation
;
unquestionably supernatural
is
but of what
intellectual
sort
the
process,
whether
the
or
physiological,
by
it
which
object
i.e.,
is
per-
ceived?
faculties
Is
also supernatural
do the
of
mind or body
act in
any other
that in
way
than
io6
MYSTICISM
to
The
known
and of
subject
is
necessarily
little
somewhat
being certainly
But
some
quite
to
prove
the
otherwise
principles,
which
in
general plan
at
least
ascertained.
We
reason
for
ment of mysticism
object
ject
;
consist
in
mainly
in
its
that element
by divine
and not
their supersession
by any new
power or
otherwise
faculty,
unknown
by
those already
the
its
possessed
them.
As
ordinary
exceptional
107
the
natural
;
faculties
are
indeed
and guided
aid.
The
of a
actions,
who
is
out-
to precisely
the
same kind of
is
Faith,
for
example,
not
a sixth
;
or an
extra
intellectual faculty
it
is
set
of evidences,
in
itself
no
more
On
Christian principles,
indeed, faith
assistance
virtue
;
is
obviously
;
the
same way
as similar evidence
is
estimated
The
is,
io8
MYSTICISM
no bar
to the investigation
therefore, at least
in
cesses of
may
involve.
Such enquiries
of Professor
as that
M. Delacroix, or
W.
James,
way excluded
or discountenanced by
themselves
with
any
psycho-
logical theory in
ences
to
a position
do
so.
was
to
though, naturally,
they
what
in effect
psychologique privilegU.
though
in
some cases
(of
to
any conpartially
sideration
^
the
mode,
whether
Mr
109
which the
So
far as
may be
Three
point.
I.
this
It
man
is
en-
special faculty
by
as
enabled both to
in
know God
and
Him.
element
in
human
is
nature.
The
is
vou?
designed exclusively
divine,
is
intercourse
\^i/x;
with
the
distinct
from the
or intellect, which
concerned
both being
in
distinct again
mankind.^
This
by Gunther
it
was held
spirit (i
in
The Pauline
and
Thess.
distinct substances.
TO
MYSTICISM
explicit
out
though with
much
is
opposition.
Again,
the
supposed faculty
or power
of the
held to be an
endowment
with
one
soul,
its
co-ordinate
faculties of reason
and
will.
in
intellect
supposing that
to his
God
is
unable,
directly
if
He
so
desires,
communicate
natural
with
man
through
intellect,
without having
the
to create a special
faculty for
reception
of divine communications.
2.
is
another,
have no external
source,
but to
working
"
of
the
subconscious
or
self.^
Much
apparently uncon;
W.
Mysticisme.
Delacroix, James, Varieties of Religious Experience Cf. Vaughan, Hours with the Mystics, i. 158.
iii
evidence
the
field
has
of
been
adduced
to
show
ness
that
far
psychical
experience
extends
;
time an auto-
matic
the
from one to
arise
in
other.
appear
to
the
conscious
intelligence
without
giving
any
;
made by
by means of sense
have
all
perception.
Thus they
the
appearance
of
purely spiritual
The theory we
that,
now
considering
that
entia
holds
on
the
principle
non
sunt
are
multiplicanda
justified
in
prcBter necessitatem,
we
not
investing
these
experiences
if,
with
is
any tran-
scendental character,
the
for
as
thought to be
case,
by other means.
question
is,
The
therefore,
whether
the
explanation of the
facts.
112
It
MYSTICISM
seems hardly possible
characteristic
to
of
the
features
the
states
the
experience of others
who
The
incommuni-
cableness,
in
and of manifest
many
some
while
some are
Moreover, numbers
and
even
immoral
systems of
for their
religion or
seem
to exhibit
which
cannot,
must be must
This
be
considered
attributed
purely
to
natural,
or
else
diabolical
influence.
latter
made
out a complete
in
mysticism parallel
^
some
James,
op.
cit.^
113
in
the case
of Catholic mystics
in
and
is
may
probably be admitted,
other cases
there
no
by alcohol or drugs.
wide and somewhat
Nor can
fanciful
their state
be
sense in
which
supposed to be
so.
Abnormal
not,
it
certainly
to
is
and there
this
is
no direct evidence
state
is
show
that
abnormal
as
in
some of
spontaneous
At
as
the
same
time
it
must be noted
the
that,
has
great
mystics
are,
for
their
in
the
ordinary
of
life.
If
indeed
i.
it
114
Is
MYSTICISM
be assumed that no personal
to
God
exists
or that
God
;
the soul
or that
man
then,
no doubt,
certainly unverlfi-
of automatism may
fairly
be held to be
But
if
no such presupposition
is
entertained
and
still
more
that
if
it
is
held,
on independent
grounds,
God
exists
who
is
able,
if
He
man
be
directly
to
no reason
deny
that those
cases of tran-
cause
can be assigned,
divine
to
agency.
question
ceases
be
a
:
matter merely
psychological investigation
bility
that
the
to
say,
the
probability
that
God
to
be
of a
delusion
it
as
humiliating as
would be ennobling.
115
we
of the nature of
God
it
is
impossible to believe
mystics
of their
God
to
be ill-founded
of
at the
theory
automatism
seems
furnish
at
of
many
moral
quasi
mystical
states
to
which
this
to be applicable.
start
with a
are
with
none,
The
third
view
is
conciliation
first
of
put
forward definitely by
Maine de
Biran,^
and
adopted
1
in
a general
sub fin.
way by
Gorres.
In this
"
Vie de
V Esprit
Comme
de meconnaitre I'identite psychologique des phenomenes de subconscience, qu'ils se presentent dans le Christianisme ou dans d'autres religions ou bien sans d'autres formes que la forme religieuse, beaucoup d'esprits desireux de concilier le fait et la doctrine tendent \ faire droit aux exigences de la psychologic, en expliquant psychologiquement la passivite religieuse, et k celles de la theologie, en maintenant que ce jeu
il
est
difficile
de
lois
;
psychologiques represente
le
ames
de sorte que
le
subconscient serait
vehicule de la grace
divine."
ii6
MYSTICISM
is
real,
and
intuition of
being.
natural,
and from a
it
certain point
is
same
as that in which
becomes conscious
"
sphere.
That
is
to say,
impression,
in
other
by
means
of
a
it
purely spiritual
communication), of which
of automatism
its
in
order to express
essentially
non-volitional character.
it
may
be,
in
may be
He
this
can give
presence
;
no account of the
suddenly he knows
In
coming of
that
it
is
Cf,
Maher, Psychology^
P- 3S7'
117
problem,
its
pro-
origin.
There
is
similarity
intuition of
an objective divine
identical
in
method
in
its
in
have much
favour.
The absence
from imaginary)
distinct
com-
pared with
the
fundamental
importance of
present
the sub-
no
difficulty,
so
long as
the
we admit
and
with
stantial
reality of
soul,
refrain
from
identifying
conditions.
physiological
It is
psychological
not more
difficult
and
it
may
un-
even appear
state
less so
to conceive of a psychical
consciously
or
produced,
whether
consciously,
by
ii8
MYSTICISM
state
conceive of a psychical
resulting
from
before
a sense-impression.
us, the only difference
In the view
now
of experience
originated
in
is
the
psychical
sphere
pseudo-
sense
impression,
states
;
like
all
merely
natural
psychical
but
the
psychical
state
is
machinery
by
which
conscious
in
may
be
added
that
this
distinction
constantly
in
made by
ecclesiastical
authority
abnormal
on which
it
has
had
to
time.^
The
possibility,
or rather of
the
strong
or
in
probability,
of
deception
one
kind
view
and
it
is
only after
much
hesitation that
cases
De
Canon, passim.
119
orthodox
antagonists.
St
Catherine
of Siena, St
B.
others have
had
to
undergo a more or
less
before
;
their
experiences
were
accepted as genuine
neither
Molinos nor
in
Madame Guyon
It is
lacked
patronage
ever,
for
high places.
enough, how-
practical
purposes
(and
no
other
It is
of
importance to
know
is
the
nature of the
delusion,
which
it
admitted
might
be
Psychological
into
considerations
;
the
it
investigation
until
indeed,
was
the
scarcely
fact
possible
they
should
but
of
self-deception
has
little
however
its
nature.
therefore,
may,
be
I20
MYSTICISM
supernatural,
natural or
last
this
to
which
it
seems
difficult
it
to
take exception.
At the same
time,
must
be remembered that the criterion which has mainly been made use of by Ecclesiastical
authority
is,
and probably
"
will
always
be, the
orthodox
heretical
;
and immoral
in the large
and
number of
authoritative
cases
of
the
former
kind
no
or appears to be possible.
such cases
;
there
is
little
practical
need
for authority
may be
accepted or
as his faith and morals are beyond question, neither acceptance nor rejection can do
harm.
It
may
also
be suggested
that
difficulty
of a decision
may be
considerably
real
mystical
THE PSYCHOLOGY OF MYSTICISM
121
from an improbable occurrence and the converse process, though doubtless less probable,
difficult
than to
Law
is
"I
spirit
think
that
Spirit
own
^
with
it."
The probable
and the nature of the union involved in the lumen gloirae are well though briefly described by Dr Chandler (Anglican Bishop
of Bloemfontein) though it is, of course, incorrect to speak, as he does, of the " spark of the divine nature which is present in us from the beginning, and which makes us spiritual creatures with an organ of spiritual intuition" Ai-a Cceli, pp. 115-119.
;
CHAPTER
EVIL
VI
The
evil
question,
often
felt
to
be a very dis-
and of
things,
its
scheme
the
of
has
special
It
affinity
with
principle of mysticism.
who
are admitted
is
intimacy which
the
have something to
way
in
of this
world
of
to
be
reconciled
with
the
existence
an
omnipotent
and
may
there-
have a
fuller
comprehen-
EVIL
123
is
This expectation
sidered
writers
to
is
one that
;
often con-
be
unfulfilled
though
mystical
less
fully
do as a
rule deal
more or
is
often thought
They
it
whether
;
considered as
is
the nega-
There can be
for
As
its
to
how
evil
comes
into being,
in
and what
verse
that
is
place and
meaning
a uni-
but
reality
that
it
who
is
Him
that
well.^
^
in the
end
all will
somehow be
perfectly
This no doubt
quite satisfactory to
fulness of charity,
" I felt myself in such understood with such joy in that power and will and justice of God, that I understood not only those things about which I had asked, but I was satisfied as to the
Cf.
and
devil
and the
124
MYSTICISM
mystic
;
the
who
but
it
receives
is
the
supernatural
assurance
hardly applicable by
way
Nevertheless,
it
is
quite
possible
to
con-
upon the
the
it
at
root
of
supernatural
mysticism.
Indeed
is
scarcely possible to do so in
any
other way.
is
That
principle, as
we have
seen,
all things.
But
all this I
cannot explain
in
by A. Thorold.)
" One point of our many creatures shall be damned as the angels which be now fiends, and many in earth that died out of the faith of Holy Church, and also many that hath received
Faith
that
Christendom, and liveth unchristian lives, and so die out of All these shall be damned to Hell without end, as and standing all this, Holy Church teacheth me to believe methought it was impossible that all manner of thing should
charity.
;
be well, as our Lord shewed in this time. And as to this, I had no other answer but this: 'That, that is impossible to I shall save my word in all thee, is not impossible to me things and I shall make all things well for this is the great in which deed He shall deed that our Lord God shall do save His word in all things, and He shall make well all that But what the deed shall be and how it shall be is not well. done, there is no creature beneath Christ that knoweth it, nor
;
shall
know
it till it
be done.'"
EVIL
125
He
Himself on nothing
in
Himself.
is
creating
in
Himself
His
is
own "glory"
for
or
"pleasure";
and
this
any
God
world
;
is
by the
creation
justice
are
manifested in the
then
its
the
act
of
creation
is
is
good,
motive
is
fulfilled.
Evil
the
work of the
justice
whose
and
mercy
alike
it
is
the
means of
exhibiting.
it
involves the
human
to
race.
At
first
be a grave
difficulty,
the
way
of re;
is
asked,
evil
if
God
in
which no
why
did
He
not do so
Or
if
He
how can He
be omnipotent
But
evil is the
126
MYSTICISM
free-will, not of
work of created
fore,
God
if,
there-
God had
it
this
the
same
thing,
had
made
God would
would have
in
contravention
His
very
nature.
There
possible
been a corner
of
the
He
good
act
which
He
might not do
He
on the
absolutely inconceivable
God
limited,
dependent
subject
if
and
to
independent,
the
will
or
supreme
creatures
;
and and
of
His
He
He
would
no
longer exist
He
Himself.
is
To remove
circle
to
and
if
God were
Thus
ence of
universe, neither
He
nor
it
could exist.
EVIL
ness
127
God
is
realised in
respect of
its
Hence
evil,
which
recognised by
all
systems of
by
the
no
less
is
Evil
ideal
absence
in
of
certain
possible
or
elements
certain
parts
of creation,
Sin
its
is
not
inhibition
pain
the
is
the
dis-
or
faculties,
;
not
suffer-
is
mode
of
experiences
the
is
Moreover,
if
evil
in
ordinary
held
to
(not
the
"metaphysical")
sense
its
consequences
then
inter-
balancing
action
in
the
of
the
188
evil
is
MYSTICISM
an accident of that which
;
is
specifi-
cally
good
it
is
provided for
in the universal
scheme of
traction
in the
and con-
of the
main-spring
is
provided for
mechanism of a watch
it is
an irregu-
larity of detail
of the whole.
The
either
only
alternatives
to
this
view
are
adopted respectively by
is
in
the
"substance"
Spinozism
or
the
idealistic
absolute of Bradley.
The
subordinate dualism
what
while
for
may be
its
called
responsibility
for
evil,
evil
the
scheme of things no
which
it
less
secure
than
that
finds
in
the
supposed
As a
to
view of
any one.
But
EVIL
it
139
fails
to
go
even
the
when combined,
doctrines of the
as
it
should
be,
with
which appears
No
evil
can
on so purely transcendental a
as evil
is
subject, so long
felt.
What
is
peculiar
poignancy
that
;
evil
is
primarily
a matter of
experience
it
who
suffer to
disturb the
know harmony
do not
Creator.
"There
seems improb-
and nature of
evil,
however unexceptionable
will
human
instinct of rebellion
different plane
I
I30
MYSTICISM
it
is
real as
of suffering, and
is
consequently able to
to
all
provide a real
counterpoise
far
pains of
mind or body
even
from
;
different
of philosophy,
the
deepest
it
human
sympathy
theless
with which
in
latter
has neverprobably,
that the
something
common.
It is
indeed, in genuine
human sympathy
is
only real
for
consolation inadequate
to
enough
unavoidable suffering
be found by
natural
means
it
There
is
no consolaan enemy's
but
;
rather
the reverse,
in
sympathy
in
sympathy
felt
to be a distinct gain
it
due
an
to the suffering
occasion.
in
In
infinitely
degree,
the
joy
of
union
mystics
with
God
consolation
which
consider to
EVIL
of
131
any
pain.
Argument
and
explanation
of
God
is
a practical
argument,
more persuasive
and
infinite
difficulties
may be found
way
of reconciling them
within the
narrow
This
eminently practical
of
evil
is
solution
of
the
in
problem
implicitly
contained
that
in
it
would be
than to
Either
be united to
God
in
hell,
be separated from
^
Him
heaven.^
"A soul is suffering sorrow and disquiet, darkened and dry, but is set at peace, freed from all trouble and filled with light, merely by hearing the words, Be not troubled.' These deliver it from all pain, although before, if the whole world and all its learned men had united to persuade it there was no cause for grief, it could not, in spite of their efforts, have got rid of its sadness." (Castle, vi. 3.) " Souls care nothing for that have reached the state I speak of
E.g.^ St Teresa
:
the
mind
is
'
their
own
pain or glory
it is
if
purgatory,
more on account
of
its
presence of
B. Angela of Foligno {loc. at.) was damned, I could not possibly grieve nor labour
nor
132
is,
MYSTICISM
of course,
is
actually simply
inconceivable
the paradox
upon
dependence must
feel
in
occupying
its
ever
it
may
be.
is
The
is
point of view
shifted
the universe
envisaged from
its
true
centre,
which
is
false
faint
may be
hauer
;
the kernel
in
extolled by Schopen-
of the unconscious
and
in
the notion
by the
be less zealous in prayer for the honour of God, so perfectly did I understand His justice." Ruysbroeck " Lord, I am Thine, I should be Thine as gladly in Hell as in Heaven, if in that way I could advance Thy glory." Adornmejit of the Spiritual Marriage. B. Margaret Mary Alacoque "Je ne sais si je me trompe, mais il me semble que je voudrais aimer mon amour crucifix d'un amour aussi ardent que celui des Seraphins, mais je ne serais pas fachee que ce fut dans I'enfer que je I'aimasse de la
:
sorte."
EVIL
that
life
is
133
to
of posterity.
The
becomes
utterly
unreal
and
ineffective
it
but
furnishes the
to the bitter
To
regard the
human
or to
is
expend
one thing
with
God
in
of self
is
lost
and forgotten
pose
quite another.
One
less
is
an
artificial
regard to blood;
the
other
the
actual
and
Thus
living
the
real
and
experience
principle
and nature of
evil,
and
may
fairly
be called an experimental
134
MYSTICISM
the
On
other
evil
is
hand,
the
mystical
attitude
its
towards
strongly corroborated by
with the only metaphysical theory which provides anything like an adequate account of
the origin and nature of
It
evil.
may be noted
to
finally,
tions of mysticism
in
this
matter are by no
mystics.
means
the
be confined
place,
strictly to
In
first
goodness, which
practical
probably for
many
the only
resource in the
its
loses altogether
on
real,
even
though
vicarious
experience.
The
God,
logical
position
of
the
Christian
who
believe
to
in
God
at
all,
certainly
if
it
leaves
much
be desired.
But
is
reinforced
know
is
Him
best have
found,
by
direct
experience
He
both
really
is
EVIL
135
no
less reasonable
who
are
problem
is
any
properly so called.
in-
is
in
The
certainty
is
of
faith,
supported as
it
nearly always
by
is is
in
no
way
less
strong
in
some
respects
is
it
even
based directly on
mystical knowledge.
But even
Holy Scripture
or
the lives
of the Saints,
by living
or
to faith,
motive of credibility
"
be overlooked.
CHAPTER
The
VII
which God's
may be considered. In one point of view God is everywhere present in creation, and thus may be approached by
creation
all
There
local
interval,
and
no
intelligible
intermediation
exist.
The
world
is
nor
is
it
brought into
with
of
Him
or
chain
subordinate spiritual
or emanations.
said to be
"
God
is
immanent
"
137
its
is
every
;
moment
of
existence
ruler
derives
all
being
as the
supreme
of
that
forms
their permutations
is
combinations.
He
et
is
everywhere per
essentiam presentiam
potentia?n}
On
the
other
hand,
God
in
by
nature
all
absolutely
distinct
created existin
ence, not
way
which
one
created being
may
differ in
but
by
is
the
unique
nature
His
being,
which
dependent,
and
derived.
similitude
is
Though all creatures are in the of God by virtue of the being which
to
communicated
all
absolutely unlike
Him
any
in
His independence;
in
any
sort of resemblance
essential
and
by
fundamental
attribute
of
the
divine
nature.
only
be
known
separation
ii.
* Sutnma, I. viii. 3, and cf. St John of the Cross, Ascent^ and Spiritual Canticle^ xi. 2.
5,
138
MYSTICISM
all
from
in
creatures
He
cannot be expressed
under
content
any
category
is
which
has
any
for
other
there
which
is
no "formula"
God, no
class to
If
He may
be said to belong.
God
beautiful
or
He
is
still
none
of
who can
only
be
intelligent,
tion, as their
very existence
is
only participaspeculative
tion
in
The
is
the
recogni-
but
the
experimental
is
knowledge,
which
is
mysticism,
essentially different
from
all
else,
hended or experienced
in
which
is
is
we
experience
That
and
it
to say that
God
sense
transcendent
with
only
in
consistent
He
God
in creation.
in
139
Hegel.
The former
namely
This
holds that
God and
two
nature,
the
in
same
different
in
its
aspects.
strictly
notion
is
;
immanence
etymological sense
in
it
;
God
is
nature
it,
and remains
for
He
;
cannot be outside
there
is
no outside
it,
and
is
He
cannot be
distinct
from
of
is
for
He
constituted by the
their relations, of
sum
and
total
its
parts
fact
and
the
which
He
in
underlying
unity
reality.
Much
the
is
same
relation to the
world of phenomena
to the absolute.
attributed
by Bradley
The
in
mode moment
His
self-realisation.
Nature
is
identical
God
is
He
order
of
time.
;
This,
for
however,
in
not
really
is
transcendence
God
this
view
it
140
MYSTICISM
;
goes
creation
is
and
He
the sense
Under
is
is
either of these
in nature,
"given"
experience
of
God.
There
be
is
no place
"rapture" or "ecstasy,"
merely the
the
object
of
which would
non-existent.
be to
reflect
upon
his
sensible
experience,
the
Deity of
"
of individual sensation,
very
different
process
that
the
supernatural mystic
limitations of
human language
allow him.
God
is
the soul, as
He
is
but
reflect
on
this truth.
What
the super-
natural union
which
the
is
the
union of the
human
realise
will
with
divine.
He
seeks
to
in
natural presence of
God
creation,
most
141
presence which
as
is
Wherein
naUirans
pure
natura
naturata^
itself
and
Hegel
being
evolving
blow from
all
that
is
that sees
" into
and
all
presence of
Him who
"
beyond
things."^
inter-
pretation
doctrine
soul,
of the
is
"ground"
in
(Grund) of the
the
which
prominent
German mysticism
to
it
and
This doctrine, as
led to
some
apparent misunderstanding.^
^
c. i.
:
{Sermon of St John Baptist) " There is no past or present here and no created light can reach or shine into this divine ground for here only is the dwelling-place of God and His sanctuary. This divine abyss can be fathomed by no creatures it can be filled by none and it satisfies none ; God
^
;
; ;
"
142
MYSTICISM
*'
created
to
be
as
almost
interchangeable
to
whence
speak of
if
it
these
writers
seem occasionally
part
of
the
divine
at least
Tauler and
to
substance of the
human
soul, as distinguished
from
its
it
faculties
the
is
principle
acts,
in
is
;
virtue of
which
not
merely
but
to
and the
uncreated
as
that
ground
then
be understood
substantial
is
or
"immanent" presence
in
all
of
God which
to
be found
created
The
word
want of a
better
must be
called)
between the
is
two
is
obvious.
The
created ground
the
known, but
it
only
For
it
inferred
this
from
its
in
His
infinity.
is
written 'Abyssus
Theology., ch.
abyssum
i.
:
And compare
the
German
"
He
the substance of
all things."
143
removed from
direct
is
experience
another purely
being naturbasis
experienced,
is
the
of the
created
ground's
existence
the
ground of
the ground, in
fact.
God
in
God
is
being,
and the
is,
soul's
perception of
its
its
own
unity
essence
with
in fact, the
perception of
nature.
identified
the
essential
divine
Eckhart
the
seems, at times, to
have
two
grounds
in
an ontological
;
mystical unity
of
and the
devotional
experience,
as
perhaps
natural,
distinction
is,
perfectly
But
their
view
on the
whole,
intelligible
affinity
enough,
with
and
far
removed
But
the
from any
pantheism.
The
144
MYSTICISM
in
expressed
Much
some
to
more
sense
must
the
is
application
of language to
in
that which
its
negation,
and
liable
misunderstanding.
It will
two aspects
scendence
of
of the
same
is
thing.
The
and
tran-
God
immanent,
His
immanence
is
is
transcendent.
By immanence
to
to the
human
soul,
essential
all
if
The
words,
used
rightly,
must be used
in the
Kantian
God
may be apprehended by
ing two
us,
not as indicat-
modes of His
exist,
existence.
God may
partially
be known to
145
an immanent knowledge.
But
is
the
conception of
God
so
arrived
at
of a being
who wholly
Himself
being-.
transcends nature,
and whose
is
essential distinctness
is
from
all
that
not
eternally
fundamental
attribute of
His
of
God
is
since while
nature,
act,
we conceive Him
we conceive Him
This, however,
also,
and
in the
same
nature.
as
saying that
it,
God
is
in
nature
;
and
also
beyond
neither
action
;
God
et
has
He
is
totum
is
extra
His
action,
His
existence,
either wholly
To
is
really
make
a cross-division
as
if
we
were
to
contrast
power
to create a universe.
not to be
wondered
between
CHAPTER
PLOTINUS
VIII
The
experimental knowledge of
God by means
to
be the prerogative
For
as
life,
it
is
is
attainable by
to
human beings
in
this
be found
is
in
alone,
it
to be found there
mysticism, or that
This view
for the
most
part, fully
borne out
may by any
mystical.
straining of the
be
called
So
also
the
mystical
pretensions of persons
146
outside the
PLOTINUS
147
Church holds
untenable
to be
spurious, are
principles
laid
manifestly
on
the
down
by-
There
difficult
is,
it
is
rule
that
all
This
sole
remarkable
instance
in
figure
stands
the
out
as
the
which
conditions
of
true
mysticism
seem
have been
fulfilled
and fully-developed
and studied
Alexandria under
Ammonius
Rome,
year of his
where he taught
life,
until
the
last
Emperor Gallienus being one of his disciples, and died in Campania in the year He was much sought after in Rome 269.
the
;
his habits of
were
ascetic, as
148
MYSTICISM
bear to speak
country."
^
of
his
birth,
His
philosophy
insists
strongly
on
the
above
all
being and
thought.
(vovi),
fied,
{'^vxh),
which
its
is
the pro-
turn produces
by
impressing
form
upon
the
Thus
together
body
is
in
;
the soul,
all
the body
things
are
held
by
Man's part
is
to
rise
up from the
diversity
Good.
We
now concerned
its
practical
consequence.
soul's
It
is
in
upward
^
course,
its
union with
God and
PLOTINUS
rest
in
149
Him,
that
the
system
of
Plotinus
The
nature of this
union
is
described in
notion of special
grace,
vision.
supernatural assistance,
of
or
as
a necessary condition
also
like
mystical
insists
But,
Dionysius,
he
strongly
on
the distinction
{/w-h
between mystics
and
the
uninitiated
/uLejULvrj/nevoi,
compare
"
Dion., Mys^.
TheoL,
not,
i);
and he speaks, as
the
" call
Dionysius
does
of
and
This
"drawing" of the
the soul
is
union with
place in the
God, or
vision
of
Him, takes
it
is
knowledge
It is
is
a necessary preliminary to
out of
^
in
iKuvo
^vxv
iK
SuliKei
avrov
avro
Svvaiiiv
Trpbs
?% ^Xkov
avrb
irpbs
Kal
avaKoKovfievov
vi. 7.
ird<xrj%
TrXdvTjs,
'iva,
dvairav<rai,TO.
Enn.
^ oil
^K<TTa<7i.$
Kal
dirXuais
r;
Kal
e'7rtSo<rti
^(pecris
voTjcriv,
irpbs d(pr]t>
/XTjdk
Kar' iTncrrri/xTjv
crvpecrii
iKelpov
Kara
ilxrwep
rd &XXa
vorird,
iin(XTriiJ,7}s
Kpeirrova.
/d.
9,
ISO
MYSTICISM
enlarges on
all
manifold which
One can be
its
attained.
The
soul
in
that
union despises
voeiv KaTa(ppovtv,
much more
is
all
material
things
for
there
movement, or
is
unrest even in
thought,
in the
all
absolute
is
rest,
and
abandons
things.
as
if
adorn-
ment
but
when
the
master
of
all
the house
those objects
who
as
For
this
;
Master of
the house
is
no man, but
the
soul
Him.
nor
Again,
beholds
is
in
vision,
nor beauty
itself,
PLOTINUS
the whole band (xopov) of virtues
;
151
as
if
one
entered
the
vestibule
of a
temple, and
saw
union
(epao-rai
avyKphai
good or bad
alone
but
itself
Him
Thus we
conceptions
most advanced
mystics.
of
the
great
Christian
;
There
or
is
no vision or locution
spiritual.
all
is
abstract
tells
purely
But Plotinus
us
and of the
(Kevrpov)
spiritual
of the soul
.
idea as
is
with the
German
mystics.
"
Ne
quand
"
la sainte
fille
recommande 'de
oil
St Hilaire,
LEcole d^Alexandrie.
152
MYSTICISM
noted to almost
will
cidences
any extent.
But
be enough to show
its
marvellous agreement
natural type.
with
the
true
super-
The
whether we are
to consider Plotinus a
genuine he must
supernatural mystic or
not
and
if
be held to be
so,
we
to
Christian
mysticism.
For unless
Neodelu-
supernatural
mystics,
Christian and
common
to
would seem
difficult
assign
the
same
by Plotinus as
close
contact
with
Christianity,
faith,
of
creed might
be
obscured
the
residence
the pro-
PLOTINUS
scription
153
He
can,
therefore,
have
been
was
and those
fact,
without
to
its
pale.
He
seems, in point of
Victorinus a
Porphyry.
Yet
he
must have
in
some fashion
it
cannot
have
escaped
his
notice.
But
the reason
why such an
ani7na
naturaliter
much
in
common
with
conjectured.
We
The
first
would
by the deliberate
we
154
MYSTICISM
the growing
own ground
of
with
own weapons.
the
revival
To
of
of
doctrine
Neoplatonism,
Mithraism,
and
the
life
of
It
ApoUonius
Tyana by
Philostratus.^
it
may
well
have
to
seemed advisable
Church
was,
naive
and simple-minded as
in the visions of
it
often
as, for
example,
Hermas
less mystical
but founded
to
be
higher Gnosis.
of a
his
work bears
ence,
and Porphyry
us
that four
times
union.
It is
insincerity
character
:
so
striking
and
is
PLOTINUS
155
But
it
is
not
actually
impossible
that
his
mystical
natural
experience
order,
of the
and
any super-
by way of automatic
system
in
may
notice
apart
from
the
quietism
suggested
by some
passages
an
his
in
abstract
and
practically
impersonal
but
warmth of personal
amicitia Jesu
relationship
ih^familiaris
in
which
one
finds
Christian
mysticism.^
^ The distinction made by St Hilaire {pp. cit.) is only verbal, and might with equal truth be reversed. " Les mystiques chrdtiens different de Plotin en ce que soutenus par la foi, pour la plupart du moins, ils n'ont trouve dans I'extase que I'union
mentale et spirituale avec Dieu, tandis que Plotin y a trouve Dieu meme. L'ame de sainte Therese se marie a Dieu, comme I'ime celle de saint Francois de Sales de Gerson et des autres
;
iS6
MYSTICISM
As has been already remarked, the theory now popular of automatism furnishes a much
needed explanation of the close resemblance
borne to supernatural mysticism by the various
kinds of mysticism which, on Christian principles,
in
any other sense than that of a possible connection with diabolical agency.
There
this
is
but
must
be
it
admitted
is
that
the
direct
evidence for
description.
of
the
scantiest
possible
The
alternative
is
been
quite
unmistakable.
The number
large
of
to
instances
entitle
has
to
never
been
enough
them
to
exceptions
the
rule
and the
judgment
upon
state
she
is
compelled to
reject
as
false
all
PLOTINUS
doctrines
principle
for us "
so,
157
contrary
that
to
her
is
own.
But
the
is
"he
that
not against us
;
Christian
mystics.
Why,
this
is
the
>
Porphyry as well)
We
to
an attempt
exceptional
to assign a
reason for
of divine
such
an
dispensation
Providence.
But
it
mystical experience
not of
itself
an evidence
It
of sanctity,
is
still
may
knowledge
for
to
as the
Magi might,
if
they
guidance
star.^
This seems to have been St Augustine's view of Neoplatonism, and especially of Plotinus, whom he calls "mag-
nus
ille
Platonicus."
alii
ista
158
MYSTICISM
adopt,
Whatever explanation we
is
the
its
fact
mystithat of
cal
Dionysius and of
it
that
gives
Christianity
power
to attract or influence
or console.^
senserunt, cognoscentes
Deum,
sicut
Deum
fierent,
glorificarent, et
partim resistere
et
illis
immortalibus ac
qui et noster
immortales ac beati
Quod enim
et
et
incommunicabiliter manet
tibi,
sint,
quia
;
participatione
est
ibi
;
manentis
in
se
renovantur
ix.
ut
sapientes sint
non
St Aug., Conf.
vii.
CHAPTER
IX
HERETICAL MYSTICS
If
Plotinus
furnishes
solitary,
or
almost
solitary instance
from
a
to
false or
process
are
too
numerous
to
count.
The
as
orthodox
Christians,
have
ended
opposed,
not
merely
all
to
Catholic
con-
sane,
human
of history.
of extravagances
i6o
MYSTICISM
identi-
authority
with
that
of
true
mysticism.
There
are, nevertheless,
marked
there
is
distinctions
really
between
and
the
no reason whatever
in
common condemnation
The
First,
which
sometimes
"pragmatic"
test
is
easy
of application to
it
is
obvious that,
the
rule
of
faith
cannot have a
sense
true.
it
divine
origin,
or
be
in
any
incredible
that
to the saints
or,
even
if it
could be granted
tangible
and
be
of
it
less
universal
which
is
endeavours to
supplant.
Theosophy
and
HERETICAL MYSTICS
method
both
in
is
i6i
theology and
philosophy.
Its philo-
sophical
tendency
is
apparent
in
the
tran-
Fichte,
Hegel,
and of Schopenhauer
practically
and
Hartmann,^
who
agree
in
^*J^
rational
explanation
imperative,"
of
the
"
things.
The
than
"categorical
" Indifferenzless
punkt,"
"self-objectivisation
no
of the
a priori
from
which such
Neoplatonists as
entirely
free.
In
theology
scarcely
credulity,
or
is
ex-
of
human
to
fantasy,
that
not
attributable
Priscillian
the
same
the
source.
Montanus,
Luther,
and
Fraticelli,
Calvin and
George Fox,
unlike as
respects,
Boehme,
they are
Swedenborg and
to
Irving,
in
one another
many
on
agree
in
founding
generally
^
themselves
irrational
unreasoned,
and
intuitions.
Mysticism, in
Cf.
Unc. in the
i62
MYSTICISM
whenever
it
magisterium
leaves
its
of
the
Church
becomes
whenever
personal
it
true
sphere of
the
and
and
experimental,
didactic.
and
dogmatic
for
some
wishes
distinction
which
may
;
differentiate
spurious
to
from
of
true
its
mysticism
one
judge
character,
not
merely
but
by
the
practical
its
test
of
its
fruits,
by the
nature of
selves
principles,
considered in themall
consequences
or
Such a
distinction
is
readily
to be
mysticism, which
a nature as to
in the
we have seen
to
be of such
be incapable of presentation
The
essence
of mysticism
as
we have
or
experimental
vision
is
it
knowledge of God,
and
in-
and
in
itself
;
necessarily ineffable
describable
may be
it
in
HERETICAL MYSTICS
be one or the other.
conceivable
fact
It
is,
163
of course, quite
or a
that
a doctrine
matter
;
of
may be
but
be,
the
doctrine or fact
not,
it
and
cannot
not
mystical,
simply
or
because
belongs
sphere,
to to
the
that
mystical
supernatural
but
of the
false
sensible
and
intelligible
world.
A
a
doctrine
or
is
statement
for
which
either
mystical authority
real
claimed
may be
divine
communication,
misunderstood
experience,
or
mere delusion
of
Any
be
doctrine
open to
criticism like
any
other
statement,
and
cannot
accepted
it
by
an
individual
victim of his
standing.
But
is
there
is
really
no
question
at
all
of
mysticism.
The
whom
known
truth,
the doctrine
supposed
to
be made
a
not
may have
or the
led
;
him
he
to
discover
or
reverse
may
may
i64
MYSTICISM
conceiving
for
it
but
there
is
no
ground
to
whatever
have
received a genuine
Since,
to
in
communication.
mystical
victed
is
by that very
mystical
fact
con-
of
error
true
experience
Dionysius's paradoxical
in
canon
one,
is
here
precisely
point
" If
any
it
is
something
A
may
be
deduction,
conceivably be
mistaken one,
for
sup-
posing
the
favour
of
mystical
vision
or,
from moral
supposed himself to
by the
St John
HERETICAL MYSTICS
of the Cross insists at great
possibility
165
length on
divine
the
of
misunderstanding
com-
and concludes, as do
all
mystical writers,
that
not be attached
to such experiences.^
Doctrines,
authority,
which
claim
mystical
must be judged
to be true or false
experiences
they
mysticism
theories
is
which
but
mystical,
solely
theology
but
with
God
may
Himself.
The
experience,
founded,
or
may
its
not be genuinely
mystical,
claimed,
according
to
its
alleged
character,
and the
is
whom
xix.
it
under-
Ascent,
II. xviii.
and
i66
MYSTICISM
gone.
in
Thus
state
visions
experienced by persons
of alcoholism,
nervous
or
brain
disease, or artificially
man-
or
of the
however
vast,
picturesque
or symbolical they
mystical,
may
be,
but
are
generally
due
to
natural
emotion,
gestion,
mental
or
excitement,
automatic
sug-
some
similar cause.
Those only
are to
by no
described
words.
We
may
of
illustrate
the
principles
-
thus
spurious
the
sect
mysticism.
variously
take
first
Christian
Brethren,
Beghards
or
who
and
as
fifteenth
centuries,
heretics
HERETICAL MYSTICS
at to
167
the
Council of Vienne.
constantly
subject
They were
to
said
be
visions
and
ecstasies,
of
practices
of
the
grossest
They were
influenced,
more
or less directly, by the speculative pantheism of Amalric of Bena, and professed to regard
matter
as
secondary
and
;
comparatively
so
that
unimportant aspect of
spirit
when
truly
in
was
Such
a
spiritual
natural
process,
will.
and open
to
all
human
at
beings at
against
One
sect
this
by
Pope
Clement V.
powers
the
Beatific vision
be attainable
by the
any
natural
for
of
mankind, without
vention of
the
need
inter-
lumen gloriae.
to
They
thus
denied what
we have seen
of
true
be a funda;
mental
postulate
mysticism
they
temperamental
"
theosophists.
Their
so-
i68
MYSTICISM
was
akin,
called mysticism
to
sym-
bolism
nature
mysticism," and
of the
on the
other, to
the
humanism
view of
Renaissance,
their practical
life
Lorenzo Valla's
on Pleasure.
doctrines
of
kind
must
obviously
be
as
far
removed
from
true
mysticism
Of
very
different
character
were
of
the the
strange
transcendental
imaginations
His mind
God
there
arose
in
together with
many sane
and devout
cal
reflections,
a kind of philosophi-
declared to be
"opened"
into
mind,
and
HERETICAL MYSTICS
had upon him the
effect of a
169
communication
there
is
But
no
no
possibility of accept-
medita-
guidance or
inevitably
and almost
the
find
the
abstract
idea of
the
divine
it
nature a repetition of
at
influences
sees
work
Abyss,
in
the
surrounding world.
Trinity,
Thus
the
the
Potential
the
relation of
and the
the
like,
-
are undoubtedly no
philosophical
more
under
than
pseudo
forms
which Boehme
conceived
and
contemplated
some process
his
consciousness as
appeared to him
it.
in
some sense
identical with
Boehme has
Gnosticism
affinities
as
probably
all
naturally
contemplative
minds must
Neoplatonism
other,
have
on the
with
and
with
modern
Hegel,
with
Jacobi, Schelling
and
But
lyo
MYSTICISM
true
with
theology
ledge
classed
knowledge of transcendental
whereas
is
realities.
But
Boehme, with
all
his
strange
terminology,
allegorical
form,
certain
phases
do,
of
Protestant theology.
His visions
indeed,
imaginary
if
But even
this
one
Luther from
his doctrine
of justification, and
we should
presence
have nothing
ence.
The
has no place
indeed
Swedenborg's
sadly
gallery,
and
would
be
incongruous
there.
Swedenborg's
symbolical
interpretation
of
HERETICAL MYSTICS
Scripture, elaborate
it
171
and dogmatic
in
tone as
is,
has
really
many
writers to
:
genuine
example
of
mysticism
the
condemnation
of
the
been
against ecclesiastical
authority,
as contrasted
Cross,
But the
doctrine
of
" dis-
quite
has been
mystics,
With
her,
in
as
with
other
consists
concentration
indeed,
of
the
in
upon God,
"acts,"
;
not,
always
successive
but at least in
one con-
tinuous act
the
soul
renounce
existence,
conscious
and
of
not
merely
during
tion,
the
condition
as
contempla-
but
is
permanent
Madame
Guyon
172
MYSTICISM
" has
soul
no
inclination
or
is
tendency
for
anything whatsoever";
she
is
"in such an
abandonment
in
"
that she
obliged to reflect
order to
know
"
I
and
to
subsistence."
have to make an
I
effort
think
in
if
am and what
am
if
there are
God
creatures
and anything
subsisting."
the opinions
of
Bossuet,
La Chaise and
its
De
la
Combe,
it
distinctive
doctrine,
no
less
than
the
con-
demned
Spirituale,
human
:
nature.
But
it is
in
no sense mystical
it is
is
ence
itself.
Madame Guyon
that
it
have experienced
was
" too
simple,
me
to be able
to
speak
are
The most
elevated
dispositions
those
is
One
But
tempted
si sic
omnia
HERETICAL MYSTICS
173
less
directly
founded
upon
it,
could
scarcely
be
better
illustrated
than by
Madame Guyon's
account of herself.
The
not?
On
is
inclined to think
to
that they
may
be.
They seem
have had no
;
emotional state immediately preceding them they are apparently indescribable and unsought
to
have any
or
real
false
questionable
founded on them.
We
may
may
well have
;
and
in
that
the
to
doctrines
founded upon
There
is,
at
any
rate,
no reason
for
or
as
necessarily
if
such
they were
which
gave
rise to
them.
must of course
174
MYSTICISM
and
it
the
incommunicable
experiences on which
was founded.
The
own
was
its
way on
;
its
it
merits
powerful opposition
very
far
by the
gave
birth
to
it.
The
frequent
and extra-
Mary Alacoque,
the
by degrees, and
much
in
opposition.
life,
The
which has
general estimation
to her
and
revelations,
is
easily distinguish-
more
abounds,
lines
uniformly characteristic
of genuine mysticism.^
^
"
Tous
il
mon Dieu
present,
auquel
mon
;
coeur
s'unit
ce qui
les
me donne une
je
moments que
mets k
me durent
des heures.
HERETICAL MYSTICS
Thus
false
175
reduced to that
of
discerning
state or experience
truly
this
reported
is
by
its
subject
or
not
and
difficulty
again
greatly
with
which
features
appear
in
all
mystical
experience that
may be
of
considered
still
genuine.
The element
uncertainty
such
as that of
Madame Guyon
above mentioned
me
together
mon Dieu fait en moi. ... II semble quelquefois que mon esprit s'eloigne de moi, pour s'aller unir et perdre dans I'immense grandeur de son Dieu. Mon entendement demeure dans un aveuglement si grand, qu'il n'a aucune lumi^re ni connaissance que celle que le divin Soleil de justice lui communique de temps en temps. C'est en ce temps que j'emploie toutes mes forces pour I'embrasser, non pas des bras du corps, mais des interieurs, qui sent les puissances de mon ame. J'eprouve encore des attraits si puissants, qu'il me semble que ma poitrine est toute traversee de rasoirs, ce qui m'ote souvent le pouvoir de soupirer, n'ayant de mouvement que pour respirer avec bien de la peine. La partie inferieure ne voit ni ne connait ce qui se passe en la partie supe'rieure de mon ame, qui s'oublie elle-meme et n'a d'autre desir que de s'unir et se perdre dans son Dieu.
autre preparation que celle que
.
.
Voilk
occupations de
mon
t.
oraison,
non pas
Vie
et
CEuvres,
i.
176
MYSTICISM
necessarily
discredit
thrown
by heretical or
Where
which admit of
its
practically
no room
for doubt.
CHAPTER X
MYSTICISM, PHILOSOPHY
AND RELIGION
;
Philosophy
since
is
and
it
mysticism
has
falls
undoubtedly
certain
its
fact,
necessarily
relation
to
philo-
sophy, and
within
legitimate
facts
scope.
of
is
which
not
take
account,
faculties,
It
and
can
of
not open
to
direct
investigation.
only
be dealt
with
through
the
reports
mystical mystical
is
contemplatives,
states
is
and
no analysis of
except
attainable
such as
ill-
furnished
Mysticism
in
is
of sensation,
immediate and
is is
intuitive character.
common
to
178
MYSTICISM
it
directly, as repre-
sented in his
indirectly,
own
consciousness, as well as
as to mysticism he
latter
exceedingly small.
Thus though
the nature
to be
of mystical experience
seems naturally
under
the
limitations
which
the
And
seeing
how
little
it
has so
far
been
in
spite
of the comthe
numerous existing
it
facilities for
purpose,
is
should have
or
nothing
to
say about
a
much narrower
investigation.
writers,
Those
therefore,
who have
con-
in
declining
to
transcendental
aspects
of
the
179
to conjectural
volved
in
mystical states.
Mystical theology
has, however,
sophy,
offering
in
its
it
on
natural
theology,
verifica-
as
does an experimental
"substantial"
human
soul.
be
furnished
;
by the
but
it
doubtful
fairly
phenomena
able
of spiritualism
may
less question-
considerably
if
mysticism
than
it
to
in
its
investigation
is,
would
still
essence be
must
"
stop
short.
The
" science
of
causes
Cause
the
all
tent in
in
effects
and
human
soul
i8o
MYSTICISM
little
can do
its
occurrence.^
refuses
to
tran-
scendental
already
seen,
treat
on
its
tran-
With
on
religion,
however,
being
mysticism stands
itself
common
all
ground,
form of
religious experience.
Its object is
indeed the
object of
it
is
which
all
that
is
But
^ Such attempts as that of M. R^cejac to formulate a purely metaphysical theory of mysticism necessarily part company with the Christian, and even with the Theistic principles on which true mysticism is based. From their point of view, the "universal mysticism" consists of " tous les moyens de transcendance qui tendent h egaler I'experience aux desirs de la hence it is required "que la charactere symbolique liberte " de nos rapports avec I'Absolu serait franchement reconnu, c'est-k-dire qu'on renonce h I'intuition directe d'une essence (Recejac, Fondetnents de la divine, universelle et infinie." A tendency in the Connaissance Mystique^ pp. 4, 5 184.) same direction appears in Professor Inge's Personal Idealism and Mysticism^ where mysticism is described as "a type of
; ;
religion
finds
its
which puts the inner light above human authority, and sacraments everywhere."
MYSTICISM, PHILOSOPHY
whereas
mysticism attains
AND RELIGION
in
i8r
this
world to
Here God
known
indirectly, or theoretically,
;
is
is
recognised by
Eucharist.
But the
is
being
itself
not
among
consider
the
its
advantages
members.
frequently
We
have
thus
to
the
relation
between
and what
is,
is
called
"institutional"
that
a religion
the
doctrines
of
and unoften
questionable
authority.
to
;
The two
are
regarded as being,
a very great
extent,
mutually incompatible
ticism
is,
it
is
thought,
depreciate
the
the
external
doctrines
authority.
obligations,
and
by
disregard
imposed
organised
religious
i82
MYSTICISM
said
on
this
The
ticism
imaginary.
said of the
practical
certain prescribed
methods
in
regard both to
life
and
and
those
left
free
life
to
individual
devotion,
the inner
as
may be
of pious
practices
The
fold
fact
is
that
human
aspect,
of needs.
On
man
exist,
is
a "social
less
animal," and
lead
cannot
even
life,
much
;
a truly
human
in
in
is
isolation
some
an absolute neces-
intellectual
On
the
of every
is
man
is
individual
re-
and personal;
he
self-conscious and
MYSTICISM, PHILOSOPHY
flective,
AND RELIGION
:
183
the
social
activities
necessary to
human
life
do
social
The
full
dition
one
in
which
play
is
allowed to
social
both sides of
human
nature
in
which
needs are
fully
provided
for,
and individual
hampered
needed
by no
restrictions
but
such
as
are
for their
due protection.
Probably no State
exist,
in
;
which
in
perfect
balance
is
maintained
restrictions
the
Church,
however,
the
imposed,
activities
Thus
in
in
imposed
by external
authority
is
no
more
Freedom
in
left
i84
MYSTICISM
in like
is
and
manner, religious or
spiritual freein
dom
spiritual life
A
he
man may
is
not,
in
preach
sedition
or
commit
to
suicide
that
is,
not allowed
violate
the
conditions
In like
means of
to
But freedom
natural,
in
is
enjoy
natural or super-
each case.
It
is,
indeed,
undeniable
is
that
one aspect
unduly
of
human
nature
at
from time
other's
to time
emphasised
the
expense.
The
un-
the
many forms
of
Protestantism,
institutions
and of Church
authority.
On
and
legislative aspects
may be observed
in the later
185
and degenerate
istic
formalism as gave
to
the religious
or to the extravagant
State
But
it
identified
into
collision with
kind,
simply because
sphere
;
it
of
Church
or ear
legislation
for
height,
weight
unfortunately,
within
the
power of
and
human
cised
beings
properly
spirit
united.
and
charity,
public
for
all
and
domestic
affection,
respect
authority
and individual
virtues.
enterprise,
are
complementary
But
in
point of fact
i86
faith
MYSTICISM
exists
men
are
most
to
law-abiding.
But
is
it
would be absurd
tion
pairs of excellences
and
it
is
absurd
to
antagonism
authority, or
human
nature.
in
merely
tion of the
natural
But
it
does not
to be
or as mutually there
is
On
the
contrary,
between
them
which
may
it
per-
The
soul,
will
be
remembered,
has,
ordinarily
speaking, to go
life
of mysti;
and
MYSTICISM, PHILOSOPHY
this preparation is
in
AND RELIGION
187
the lower, or
of
devotion
and
All
religion
is
an
journey
the
stage,
the
more frequent
condition.
constant
traveller
is
the
mystical
The
sets
out
on
his
him
is
on the right
in the land-
road,
the journey
him
it
But
not
till
he nears
his journey's
end that he
catches
sight,
indistinctly
at
is
first
and
for.
inter-
bound
The
distant
clearer as he approaches
them
no longer
ing at
in
the
of
the
road
till
at
last
full
be
travelled
pilgrim
can
pass
i88
rest.
It
is
MYSTICISM
one thing
to see the finger-posts
and
side,
to
the
be
The
relation
states
may be
its
the
Imitation of Christ
vast
constant recurrence
to
the
insistence
on the necessity of
the
prerequisite
states.
their per-
formance
exalted
as
of
the
more
seen,
spiritual
The
"purgative,"
and
ways are
constituents
all
are
necessary,
and,
in
different
ways,
of
equal
importance.
are
The
purely
mystical
passages
comparatively
few
and short
has
sometimes
caused
its
MYSTICISM, PHILOSOPHY
AND RELIGION
is
189
quite
suffici-
be accounted
is
for
by the character
that of a directory of
in
general,
and not a
scientific
it.
treatise
describable
obviously
the
practical
of
the
of and
mystical,
glorified
by the
tend.
brilliancy
Thus,
the purgative,
the illuminative
and
ex-
human
The
proportion
;
may
indeed
the
vary
almost indefinitely
with some,
mystical
privilege.
elements
190
MYSTICISM
life
of Christian
are present in
its
highest and
From
to
this
we
may be
con-
can be adduced.
from
humble
is
necessities
it
of
not possible
suppose
that
the
lower
life
need
not
may
in
be,
may
nevertheless
be
enriched
by
some occasional
the
It
is
and
of
transient
participation
perfect state?
privilege
the
all
more
admitted by
life
spiritual
Little
or
nothing
is
said
by them,
E.g..,
Suarez,
De
Orat.,
i.,
13.
14-
MYSTICISM, PHILOSOPHY
AND RELIGION
191
higher
life
some passing
as a whole,
plative order.
Yet
seems natural
If in
to
suppose
is
that
such
may be
the case.
there
no
incongruity in the
life
recurrence
the unitive
there
can hardly
be
any
in
the
occasional
;
occurrence of the
converse process
to
and
it
may be
occasionally granted
It
it
even
to the
most undeserving.
can hardly
is
difficult
seems
at times to belong to
who have no
thought or
life.
Such
too
transitory
and elusive
to
;
be judged of
and
it
may be
way
either
192
MYSTICISM
But
it
is
at
least
an
religion "
the
limits
within
which
evidence
of any
direct
kind
is
attainable
all
by denying
to
mysticism
genuinely super-
natural character.
CHAPTER
DIONYSIUS
XI
The
authority
of the
Dionysian writings
is
for us earlier
(whatever
the case in
and
less
than from
the
any
view
or
is
that
may be
of
entertained of
identity
position
the
writer.
first
Their
received
history
a curious one.
at
They
public
notice
in
stantinople
the
between repre-
sect
of Antioch.
The
the
as
appealed
to
of Dionysius
the
Areopagite
upholding
the
Monophysite
N
were disallowed
194
MYSTICISM
as
by Hypatius
that
probably
spurious.
From
was attached
by
orthodox
Catholics,
among whom
patriarch
may be
mentioned
in
Eulogius,
of
Alexandria
580,
On
the
into
of
the Dionysian
writings
France
in
was
identical with St
Denys
of France;
at
Paris,
subsequently did
much
to
promote
means
it
of
patriotic
identification,
which,
need
value
hardly
be
said,
has
no
historical
whatever.
The works
of Dionysius were
first
translater
other translations
Thomas
Vercellensis,
Ambrosius
Camaldu-
DIONYSIUS
lensis, Marsilio
195
make
was
the
founder
the
Scholastic
method, by
list
Corderius,
who
gives an imposing
to him. to
of St
Thomas's references
be
cast
on
by Lorenzo
of
Valla,
and was
long a
subject
hardly
be said even
be at an end,
is
on the negative
side
may be
briefly
1.
The
Neo-
The correspondence
196
MYSTICISM
more
especially
authors,
close
;
of
Proclus,
is
very
De
Subsistentia
Malorum
pointed
out
by Professors
Stiglmayer
and
Koch,
De
Divinis
Nominibus.
3.
No
mention
is
made
of the Dionysian
St Jerome
authors.
in their
catalogues of ecclesiastical
in
The
writings
to be of
much
more recent
4.
Certain
were unknown
Areopagite.
tion of
to
of the
monks
v-n-oaTaaKi
(substantia) in
later or
post-Nicene sense
apxato.
of the well-known
phrase of St Clement of
crucified" [Div.
Rome,
"My
love
is
Nom.,
4),
DIONYSIUS
place
till
197
of St Timothy, to
whom
cated,
the
Treatise de Div.
is,
Nom.
is
dedi-
and who
at
a supposed
time
when
appropriate.
None of these arguments were altogether unknown to antiquity, though some of them
have been considerably strengthened by modern
research.
They were
who
fairly
replied
to
at
some
con-
Darboy,
reproduces
all
the
in
siderations that
favour
Maximus
is
onwards.
I.
It
is
contended
that
the
style
due
the
to
the
early
philosophical
education
of
of
as
agreeing
author.
with
the
presumed
date
of
the
The correspondences between the Dionysiaca and Proclus may be due to plagi2
3.
&
igS
MYSTICISM
Georgius Pachymeres,
opinion,
when advancing
the
this
suggests
that
Dionysian works
sup-
pressed
by the Athenian
who
for their
own
purposes.
The anachronisms
fairly certain
found in
Dionysius
Thus,
is
at
baptism, and
the
blessing the
Holy
Apostolic or sub-Apostolic
though
strange
not then
committed to writing
the
stood to
class
so
certainly
existed
in
is
in
its
Philo's
earlier
time.
The
use of "
uTroo-Tao-/?,"
paralleled
is
used
in the
same
by Alexander, the
predecessor of St
Athanasius.
rtiay
The
a recension by the
DIONYSIUS
author, or
199
the
work of a
copyist;
and a
parallel to the
phrase
ii.
may be found
nation of St
Thess.
The
is
desig-
Timothy
as " child
justified
On
the whole,
it
may be
is
strongly
Who
the writer,
if
not Dionysius,
lived,
may have
it
been, or
is
Various dates
made
to
seem
to point
one not
Hipler's theory
some
its
production (1861),
It
is
but
is
now
generally rejected.
indeed
difficult to
a disciple of St
Paul,
that
he remembered
his
200
MYSTICISM
Otherwise
at the
interment of
Blessed Virgin,
are
made
with any other purpose than that of supporting his identity, whether real or assumed.
It is
of
some
sider
in
any
way
attributed to them.
In the
fair to
first
place,
it
As
They
could
hardly,
the forgeries
to
be
they
hardly
is
not directly concerned with any of the controversies belonging to the time of their appear-
ance.
they were
to
quoted
in
favour of heretics,
real support.
It
DIONYSIUS
20I
acceptance
in
the
century
fiction
and our
a vehicle
philosophical
or
theological
speculation
had
not
yet
been
discovered.
and theonumbers.
character
fairly
existed
some
We
seem
may
to
The
author would
Christian
to give the
to gain
a hearing
his
name
both
of one
in
who had
the
Pagan and
we have
no more right
forgery than to
to fix
upon
it
202
MYSTICISM
in
But
any
case, the
work
is
of a character
which cannot be
attributed
historical
affected
by the authority
for
to
its
author,
as,
example, a
must stand on
their
by
whom
all
true or false
times
and
not
persons.
their
Their authority,
as
in
in
authenticity,
writer,
the the
works
fact
of
any particular
but
that
doctrine,
it
:
to
it
is,
accumulated authority of
the long
of approved writers
in
whose work
This
is
more
things,
They depend
of
all
on no references
the
inner
alike in
ages and
DIONYSIUS
all
203
is
countries,
altogether without.
The
the
and
six
letters
on
here
translated.
The
which
all
Treatise
of Divine
Names
fulness
nature of God,
creates
of
is
its
superabundant
to
that
external
God,
proper
and gives
to each
order of being
its
its
function
below
it.
It is
hardly necessary
manner somewhat
the
Dion(St
ii.
John
In
i.
Eph.
i.
23
iii.
19
Coloss.
i.
19
9.)
the
other
its
two
treatises,
the
Angelic
vari-
hierarchy in
ninefold choirs,
and the
ous
orders
of
the
Church,
from bishop to
204
MYSTICISM
and important examples of the creative
Striking
in-
Head
of the Church.
In these books
God
is
in the creatures
which
He
nevertheless trans-
cends
is
insisted
power and
excellence,
who
desire to obtain
some knowledge
both
of the Creator as
He
of
is
in
Himself.
in
The
in
influence
Neoplatonism,
is
obvious enough
them
But, as
we have
indeed
incompatible
soul.
may
therefore be
orthodox Christian
questions
mental
with
which
all
philosophy
DIONYSIUS
and theology has
to deal, in the to the
90s
form which
contemporary
mode
at
of thought
" in
the
air "
the
time of writing.
totelianism
much
the
was
christianised
theology in terms
of
the
current
own
to
which seem
to
have
no
real
existence.
These
are
Hymns, Symbolic
Intellect.
is
and The
and
full
American
is
be found
in
the
Dictionary of Christian
Biography.
1
The
available
to
that
all
which the
and
be found
in a far
form
in Christianity."
(tr.
Gorres,
Diabolique
vol.
p. 67.
2o6
MYSTICISM
is
authorship
discussed
in
Darboy's CEuvres
de St Denys,
Colet's
Lupton's introduction to
Dean
hewer's Patrologie.
Modern
in
translations
have been
(1823)
published
German by Engelhart
and
in
Storf
[Kirchliche Hierarchie,
1877),
and
French
by Darboy (CEuvres de St Denys, 1845) ^^^ Dulac (1865). In English a translation was
completed
a
in
1895 by Rev.
of
J.
Parker;
and
translation
in
the
published
London
1653,
in
a volume
Some Gospel Treasures opened: or the Holiest w hereunto is added the of all Unv ailing
34.
The most
edition
recent,
of the
S.J.,
text
that
of
Corderius,
commentary
included
of St
in
CHAPTER
AREOPAGITE
XII
Chapter
IVMi
Summary.
to
the
Divine Darkness
is
(2)
Those
distin-
whom
open must be
still
who do
more,
whereas
are
to
in
God
all
qualities
of created
at
existence the
be found
qualities
is
eminenter
though
but
all
cannot
all
strictly
be prediIn
the
above
created things.
God
transcends creation,
a certain likeness to
Him.
i.e.,
Gospel
is
it
declares the
His own absolute simplicity and unity. (3) Therefore those who would see God must pass beyond the limits of creation, into a state which is beyond human knowledge and light and speech, and must therefore,
from the point of view of created beings, be called
207
2o8
MYSTICISM
one of ignorance, darkness and silence;
as
Moses
was commanded to separate himself from all impurity before entering the Divine presence, so those who would now enter that presence must separate themselves
from
all
created things.
Most
ledge,
all
know-
who
direct our
oracles,
way
to the
most
incomprehensible,
light,
silence
in
which secret
things are
hidden
my
prayer
/but do
senses,
thou,
thyself to
mystical contemplation,
and
the
operations of
the
intellect,
and
all
things
sensible
and
intelligible,
and
that
thou mayest
rise as
may be
to union with
Him
209
who
is
above
all
knowledge and
all
being
thou
abandonment of
all,
mayest
be borne,
things,
the supernatural
darkness.
^
I
cleave
to
manner,
above
nature
understanding they
the principles
The
Uninitiated.
first,
The
re-
ferred to are,
minded among
Christians,
Corderius considers that by the non-Christian philosophers rather than Christians of any kind are intended but the Neoplatonist contemplatives could hardly be described in the terms here used, and they only could
have been the "philosophers" in question. The distinction drawn by some between the words by which the two classes are designated (d^i5i;Tot = not fully instructed, and dyuyo-Tat = not formally admitted) is perhaps fanciful, but is probably the true explanation of the classification intended. The impotence of
the natural faculties in mystical contemplation
is
here stated as
first
Cross, Asc.
at its far
"It
all
is
Compare
be
in
darkness and
removed from
natural condition."
2IO
MYSTICISM
is
to
be said of those
who
in
call
Cause of
all
He
is
designs
of
of
all,
is
all
that
may be
;
while
they
might
with
is
to affirmation, since
He
is
infinitely
all
above
all
affirma-
and negation.
the
is
Thus
divine
Theology
both
is
and
think, that
and says
little,
and
is
altogether
as
He
is
essentially
above
veiled,
and as
He
truly
is
is
to those only
who
pass beyond
all
that
211
holy-
who
rise
things,
who abandon
darkness where,
truly
is,
as the
Scripture says,
things.
He
It
who
is
beyond
all
the divine
first
to be
this purifica-
many
saw
many
lights
came
of
to
the
height of the
divine
ascents.
God
was.
Him
(for
He
the
He
This,
think,
signifies
that
divinest
and
most
exalted
it
of
visible
and
were, suggestions
Him
the
who
ing,
is
is
above
all,
whereby
is
indicated
presence of
Him who
it
passes
all
understand-
and stands, as
2T2
MYSTICISM
;
who
are
and untrammelled by
that
is
seen and
ness
of ignorance,
is
whence
and
all
perception of
understanding
which
is
intangible
in
being wholly
all
absorbed
Him who
beyond
things,
to any, neither to
them-
Him who
after
is
wholly
unin-
telligible,
they understand
intelligence.
manner above
all
Chapter
How
to be
united with,
is the
Summary.
Therefore
God
is
only to
be known
all
in
a
is
that
is
above
In
nature
the
entire separation
from
all
that
is
merely natural.
the vision
darkness
created
there
"
and knowledge merely obscure we can see God only in a *' luminous which is darkness because of the absence of
luminous because of the divine presence
light,
tion of God,
(in
made known. As, in order to form our concepwe add together the divine attributes
theology), so
(in
speculative
mystical
theology)
we must
God.^
We
^
desire
to abide
in
this
most luminous
God's
human
God
is
attributes,
justice,
are
We
sum
know them
mere
213
214
MYSTICISM
is
that
we
see not
For
this
truly to see
and
in
know, to praise
Him who
;
is
above nature
that
is
natural
as those
the
reveal
I
its
hidden
needful,
as
think,
to
make
this abstraction in
different aspects is
each of the divine attributes. Thus we mercy, etc. but we could not truly say that love, justice, mercy, etc., together constitute God. Therefore those who, in any sense, see God in Himself must contrive to go behind all those created forms in which His perfection is manifested. (See Summa Theol. I. xiii. 2, 3.) ^ This illustration is used by Plotinus (de Pulcritudine, vii.), and is adduced as an argument against the identity of the author with the Areopagite by upholders of the contrary view. It expresses very precisely the attitude of mysticism towards the immanence of God, though it cannot be pressed as an illustration of the nature of immanence. The statue is revealed by
truly say that
God
is love, justice,
God
is
made known by
;
not God. But the residuum, which is the statue, is of the same nature as the abstracted superfluity whereas the abstraction of what is natural leaves only the supernatural, or divine. Compare St John of the Cross, ii. 5 the "In every soul God dwells and is substantially present soul, when it has driven away from itself all that is contrary to
that
is
:
.
God by
love."
215
that
in
;
attributes
we add them
together, begin-
them
to
to
the
last
first,
but here
we ascend from
all,
abstracting
so as to unveil and
know
that
which
things
is is
in all
hidden by
all
such
in created things.
Chapter
What is
Summary.
are
affirmed of God^
III
is
and -what
denied of Him
the
(i)
The Being
in
of
God and
Names
of
God
expounded
the
treatise of
Divine
things
It
according to which
sensible
Theology.^
is
the
Symbolical
less to
be
ways
in
which
speech.
(2)
with what
it
beneath
it
but in denying of
all
it
that
which
it,
is
not,
we must
case,
distinguish
things from
Thus
we add
one
and subtract
in the other.
we have
declared
in
divine nature
is
one, and in
is
what
it
is
that
'
216
217
Holy Ghost
signifies
how from
yet
the uncreated
remained
one
in themselves,
in
propagation
how
became material
and other things
in the truth
expounded
in the
Again
in
the
Book
of Divine
is
God
called
Names (we have shown) how good, how Being, how Life
to
treatise of
Him.
to
Him
from
what
is
grief;
drunkenness,
think you
will
last
for
the
the
exposition
doctrine
and
explanation of the
divine
2i8
MYSTICISM
on symbolism.
Because
in
proportion as
is
we ascend higher
and so now,
is
our speech
when we
above
understanding,
we
Thus
the
it
in the
other
to
the
lowest,
and
in
measure of
extended
this
itself;
whereas now we
rise
which
speech
is is
the
highest,
restrained
;
proportion
to
the
but
and be absorbed
you
will ask,
do we add
the last
?
the
first
and begin
is
to abstract in
The
above
reason
all
is
that
we
is
affirmation
most nearly
to
make a
^
hypothetical^
but
when
setting
one thing
below another.
thing
:
God is
is
and He
higher than the highest created to be distinguished from all forms of created
infinitely
119
we abstract that which is above all abstraction, we must distinguish it also from those things
which are most remote from
it.
Is not
air
God
or a
more nearly
stone
is
;
life
fully that
He
He
truly
:
can be
spoken of or understood
existence, high
and low
alike
yet
He
is
more
life
than a
He is more stone (comparative or hypothetical affirmation) absolutely not passionate than ineffable (comparative abstraction or negation).
Thus
in affirmation "
more"
is
predicated of
nearer to God; in negation, of what is remoter from Him In the hierarchy of creation, the higher the form (Corderius). yet in all of existence, the greater its resemblance to God there is the infinite difference of the creature from the Creator. have here the Theistic or Christian rendering of the
what
is
We
; ;
Chapter IV
That
He who
is the supreme cause of all sensible things Himself no part of those things
is
Summary.
from
The
all
Creator
is
not
yet
mere
is
lifeless
and
unintelligent abstraction
>i.
He
wholly distinct
We
things,
who
is
Himself above
things,
life,
^
;
neither without
intelligence
He
or
a body
quality or
nor has
quantity
visible or
He
or
form
or
shape,
is
mass
tangible
;
He He
not
localised
or
is
neither sensitive
to
nor sensible
He
is
subject
no disorder
He
^
is
The supreme,
its
with any of
all
effects,
or with
all
them
i.
together.
The
created things.
(See
Summa
220
Theol.
3.
8.)
221
of
sensible
suffers
things
He
flux
;
needs no
He
no change or corruption
or
or
division,
or
privation
is
and
He
Chapter
That
V
is
He who is
the supreme cause of all intelligible things Himself no part of those things
Summary.
Jk
The
all
Creator
is
distinct
from
all
merely
intelligible
them nor
them
together.
He
is
neither
nor
intellect
nor has
;
He
imagination,
He
is
understood
He
is
neither
number nor
order,
nor unlikeness
or rest
;
He
or
is
move
power
is
nor
is
;
nor
He
;
life
nor
time
;
nor
is
He neither has power nor He light, nor does He live, He is neither being nor age is He subject to intellectual
;
contact
He
He
is
neither one
223
nor
is
He
spirit,
as
we understand
spirit
He
neither sonship
else
known
to us or to
not
is,
know Him
is
as
it
He
is
;
is,
nor does
He know
anything that
as
He
;
ledge
He
;
is
He
nor denied
'
nay, though
Him
is
and
tion,
sole
cause of
all
above
affirma-
all is
above
all
/
subtraction,
all
separate,
and beyond
^
that
is.
etc.
See
God
is to be understood. His own nature i.e., as it is in itself, not in the inadequate sense in which alone it may be conceived or experienced by us. See Summa Theol. i. 3. 3, where it may be remarked that St Thomas says, not " Deus est Deltas," but "Deus est sua Deltas." 2 He can neither be affirmed nor denied. The divine nature cannot be adequately (though it may be truly) defined, either
sense
There
is
a sense in which
is
positively or negatively.
Letter
To Cuius
the
Monk
intellect not
is
Summary.
only
The
is
not
the
to
be
experimentally known,
precludes
such
knowledge
the
supernatural
natural functions.
Darkness
is
;
destroyed by
light, especially
by
much
ledge,
light
ignorance
is
destroyed by know-
especially
by much knowledge.
this
You
must understand
tion,
as
^
;
but transcendence
the
ignorance
which
is
of
God
is
light
things,
and
Transcendence {vvepoxiKus).
The
ignorance by which
than natural knowledge it is not ignorance of the objects of natural knowledge, but the rejection of such knowledge as out of relation to the supernatural sphere
sees
God
is
more, not
less,
in
which God
is
experimentally known.
224
325
itself
obscured by any
light,
if
it
and
all
knowledge.
And
sees,
any one,
is
by no
means God
created
that
he so
but something
and
knowable.
intellect
For
God
abides
is
above created
in
that
He
exists
all
above
all
existence
is
known above
can be
power of knowledge.
Thus
all
the knowledge of
Him who
is
above
that
known
is
for the
Letter
To
the
II
Same
Summary.
God
is
How
can
He who
?
is
beyond
all
things be also
By
divinity
which
whereby we
For since
and
also are
this
is
of
are
the
and goodness)
is
3*7
^
:
which
we
are
divine
moreover, since
prehensible,
He
inimitable
and incom-
'gvji
^^
prehension
tVe-v^t*-#
V!!* "^J^^^iJi
*'f
e<i
fulfil
His
will perfectly, as
He
perfectly
His own
will.
Letter
To Dorotheus
the
V
Deacon
all things,
Summary.
and
both sensible
intelligible,
Thus
the inaccess-
/"
ible light in
He
dwells
is
darkness by reason
of
its
excess.
The
in
divine darkness
is
the inaccessible
to
light
which
is
God
is
said
dwell.
And
it
since
He
that
invisible
outpouring
of supernatural
is
follows
whosoever
he neither
that which
at the
^
knows Him,
attains
to
God
"
is
beyond
all
intelligible,
saying
irdvra),
not " in
has been translated, but " after " them i.e., from the human point of view, in which the natural comes before and is
as
228
229
"Thy knowledge
;
is
I
become
cannot
wonderful to
reach to
are told,
it."
me
In
it
is
high,
and
like
manner, St Paul,
we
to
;
be above
wherefore he says that His ways are unsearchable and His judgments inscrutable. His gifts
all
underis
as
Him who
above
to
all
all
things,
and
whom
he had perceived
be above knowledge,
Margaret Mary, 85, 119, 132, 174 Albertus Magnus, 57, 97, 195 Alexander, 198 Amalric of Bena, 167 Ambrosius Camaldulensis, 194
Chandler, 121 Clean thes, 127 Clement of Alexandria, 42 Clement, St, of Rome, 196 Clement v., 167 Colet, Dean, 206
Corderius, 82, 91, 195, 206, 209
Ammonius
Saccas, 147
Angela, B.,ofFoligno,7S, 123, 131 Apollinarians, 109 ApoUonius of Tyana, 154 Aquinas, St Thomas, 27, 42, 57, 70, 78, 93. 94. 97, X23, 127, 137, 19s. 205, 214, 220, 223
Aristotle, 56,
Darboy,
205
97,
98,
Augustine,
197, 200, 206 Decius, Emperor, 153 De la Combe, 172 Delacroix, 108, 1 10, 115 Denys, St, 194 D'Estrees, 172 Devine, 190 Dionysius, Areopagite,
13,
44,
Balthasar,
57, 82, 141, 149, 150, 152, 158, 164, 193 seq.
Beghards, 166 seq. Benedict XIV., 37, 72, 87, 113, 118 Bergson, H., 33 Bernard, St, 70, 113 Bigg, 1 54 Biran, Maine de, 115
Blosius, 94
Mystical Theology^ 207 Dionysius Carthusianus, 195 Dorotheus, letter to, 228 Dulac, 206
seq.
EcKHART,
85
34,
Boehme,
J., 161, 168 Bonaventure, St, 81 Bossuet, 74, 75, 172 Bradley, 128, 139 Buddhism, 128
seq.
Febronius, 185
226
Fichte, 161 Ficino, Marsilio, 195 Fox, 161 " Friends of God," 184
Caius,
172
231
232
Gallienus, Emperor,
Gerson, 51, 59, 76, 77, 78 Gnosticism, 203 Gorres, 33, 115, 205
Guyon, Madame,
Harnack,
Hartmann,
S3
128, 161, 169 Hegel, 139, 141, 161, 169 Hermas, 55 Hierotheus, 200 Hilduin, 194 Hipler, 199 Hobbes, 185
Neoplatonism,
153. 201, 203,
152,
154,
209
Occam, 109
Pachymeres, 198
Paley, 30 Parker, 206 Paul, St, 52, 70, 95, 97, 109, 165, 199, 203, 229 Peter, St, 100, 199 Philo, II, 56, 198 Philostratus, 154 Plato, 56, 57, 60
Plotinus, 8, 10, 56, 127, 146 J^., 161, 201, 214 Porphyrj', 148, 153, 157
Hugo
Ignatius,
St,
55
,
Illingworth, 30 Imitation of Christ 188, 189 Inge, II, 12, 26, 65, 180 Irving, 60, 161
no,
112,
"3
Jerome, St, 196 Joachim of Fiore, 60 John, St, 203
Poulain, 101
Priscilla,
60
Priscillian, 161
John of the
Cross, St, 20, 36, 70, 74, 75, 83, 85, 96, 97, 98, 99, 102, 113, 119, 151, 152, 165, 171, 174, 209, 214
II.,
Recejac, 180
Ribet, 33
Joseph
124
185
100,
Richard of St Victor, 77, 81 Royce, 19 Ruysbroeck, 59, 70, 99, 132. 141,
142
Kant,
144, 161
St Hilaire, Barthelemy,
155 Sarrazenus, John, 194 Scaramelli, 97 Schelling, 169
151,
Koch, 196
Schopenhauer, Schram, 33
Macarius, 190
Maeterlinck, 11, 56
233
Thomas
161, 170
Valla, Lorenzo,
Tauler,
59, 60, 80, 141, 142 Teresa, St, 34, 59, 64, 70, 74, 77. 83, 86, 96, 97, 99, 102, 113, 119, 131, 151, 152, 171, 174
\'aughan,
no
168, 195
of,
167
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