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[57] Ruysbroeck, in the work which Maeterlinck has translated, has a chapter against the antinomianism of disciples. H. Delacroix’s book (Essai sur le mysticisme speculatif en Allemagne au XIVme Siecle, Paris, 1900) is full of antinomian material. compare also A. Jundt: Les Amis de Dieu au XIV Siecle, These de Strasbourg, 1879.

[58] Compare Paul Rousselot: Les Mystiques Espagnols, Paris, 1869, ch. xii.

[59] see Carpenter’s Towards Democracy, especially the latter parts, and Jefferies’s wonderful and splendid mystic rhapsody, The Story of my Heart.

So much for religious mysticism proper. But more remains to be told, for religious mysticism is only one half of mysticism. The other half has no accumulated traditions except those which the text-books on insanity supply. Open any one of these, and you will find abundant cases in which “mystical ideas” are cited as characteristic symptoms of enfeebled or deluded states of mind. In delusional insanity, paranoia, as they sometimes call it, we may have a DIABOLICAL mysticism, a sort of religious mysticism turned upside down. The same sense of ineffable importance in the smallest events, the same texts and words coming with new meanings, the same voices and visions and leadings and missions, the same controlling by extraneous powers; only this time the emotion is pessimistic: instead of consolations we have desolations; the meanings are dreadful; and the powers are enemies to life. It is evident that from the point of view of their psychological mechanism, the classic mysticism and these lower mysticisms spring from the same mental level, from that great subliminal or transmarginal region of which science is beginning to admit the existence, but of which so little is really known. That region contains every kind of matter: “seraph and snake” abide there side by side. To come from thence is no infallible credential. What comes must be sifted and tested, and run the gauntlet of confrontation with the total context of experience, just like what comes from the outer world of sense. Its value must be ascertained by empirical methods, so long as we are not mystics ourselves.

Once more, then, I repeat that non-mystics are under no obligation to acknowledge in mystical states a superior authority conferred on them by their intrinsic nature.[60]

[60] In chapter i. of book ii. of his work Degeneration, “Max Nordau” seeks to undermine all mysticism by exposing the weakness of the lower kinds. Mysticism for him means any sudden perception of hidden significance in things. He explains such perception by the abundant uncompleted associations which experiences may arouse in a degenerate brain. These give to him who has the experience a vague and vast sense of its leading further, yet they awaken no definite or useful consequent in his thought. The explanation is a plausible one for certain sorts of feeling of significance, and other alienists (Wernicke, for example, in his Grundriss der Psychiatrie, Theil ii., Leipzig, 1896) have explained “paranoiac” conditions by a laming of the association-organ. But the higher mystical flights, with their positiveness and abruptness, are surely products of no such merely negative condition. It seems far more reasonable to ascribe them to inroads from the subconscious life, of the cerebral activity correlative to which we as yet know nothing.

3.

Yet, I repeat once more, the existence of mystical states absolutely overthrows the pretension of non-mystical states to be the sole and ultimate dictators of what we may believe. As a rule, mystical states merely add a supersensuous meaning to the ordinary outward data of consciousness. They are excitements like the emotions of love or ambition, gifts to our spirit by means of which facts already objectively before us fall into a new expressiveness and make a new connection with our active life. They do not contradict these facts as such, or deny anything that our senses have immediately seized.[61] It is the rationalistic critic rather who plays the part of denier in the controversy, and his denials have no strength, for there never can be a state of facts to which new meaning may not truthfully be added, provided the mind ascend to a more enveloping point of view. It must always remain an open question whether mystical states may not possibly be such superior points of view, windows through which the mind looks out upon a more extensive and inclusive world. The difference of the views seen from the different mystical windows need not prevent us from entertaining this supposition. The wider world would in that case prove to have a mixed constitution like that of this world, that is all. It would have its celestial and its infernal regions, its tempting and its saving moments, its valid experiences and its counterfeit ones, just as our world has them; but it would be a wider world all the same. We should have to use its experiences by selecting and subordinating and substituting just as is our custom in this ordinary naturalistic world; we should be liable to error just as we are now; yet the counting in of that wider world of meanings, and the serious dealing with it, might, in spite of all the perplexity, be indispensable stages in our approach to the final fullness of the truth.

[61] They sometimes add subjective audita et visa to the facts, but as these are usually interpreted as transmundane, they oblige no alteration in the facts of sense.

In this shape, I think, we have to leave the subject. Mystical states indeed wield no authority due simply to their being mystical states. But the higher ones among them point in directions to which the religious sentiments even of non- mystical men incline. They tell of the supremacy of the ideal, of vastness, of union, of safety, and of rest. They offer us HYPOTHESES, hypotheses which we may voluntarily ignore, but which as thinkers we cannot possibly upset. The supernaturalism and optimism to which they would persuade us may, interpreted in one way or another, be after all the truest of insights into the meaning of this life.

“Oh, the little more, and how much it is; and the little less, and what worlds away!” It may be that possibility and permission of this sort are all that are religious consciousness requires to live on. In my last lecture I shall have to try to persuade you that this is the case. Meanwhile, however, I am sure that for many of my readers this diet is too slender. If supernaturalism and inner union with the divine are true, you think, then not so much permission, as compulsion to believe, ought to be found. Philosophy has always professed to prove religious truth by coercive argument; and the construction of philosophies of this kind has always been one favorite function of the religious life, if we use this term in the large historic sense. But religious philosophy is an enormous subject, and in my next lecture I can only give that brief glance at it which my limits will allow.