Whether this claim be objectively true? Does it express the reality, or is it a delusion of those that believe they have enjoyed such experiences? On the answer to this question depends the place of mysticism as an object of religious study. If it be negative, the writings of the mystics would retain indeed their philosophical and psychological interest, and their value as manuals of instruction on the spiritual life and the exercise of prayer; but mysticism would not be the culminating point of religious experience, the last word in the philosophy of religion. Fr Sharpe is probably right in saying that if mysticism' is to lose its recognized traditional meaning, the use of the word should be dropped-it should not be applied to other things quite different from it. The answer to the essential question ought to be at least largely conditioned by the evidence of the mystics themselves, for it is the only first-hand evidence we have got. Many may think the thing ruled out by its mere statement, so extravagant, so impossible, is the claim. Such, however, is not the answer of the philosophical thought of the day. So modern-minded a thinker as Dean Inge has said: That the human mind, while still "in the body pent," may obtain glimpses of the eternal order, and enjoy foretastes of the bliss of heaven, is a belief which I, at least, see no reason to reject. It involves no rash presumption, and is not contrary to what may be readily believed about the state of immortal spirits passing through a mortal life.' And William James leaves the reality of the mystical experience as claimed by the mystics an open question, a matter of evidence, with a clear preparedness of mind to accept it 1 Light, Life, and Love: Selections from the German Mystics of the Middle Ages, p. xxxvii. as true, and certainly as a thing that science has no right to deny off-hand.1 And so let us, without more ado, turn to our three great mystical Doctors of the Western Church, to see what they have to tell us. The study of their mystical doctrine, or teaching on contemplation, will furnish us with authentic first-hand material for considering, and attempting to answer in the Epilogue of this book not only this, the most fundamental question, but also many lesser ones, raised by the subject of mysticism. 1 Varieties of Religious Experience, p. 427; the words are given in full below, in the Epilogue. ANALYSIS INTRODUCTORY GENERAL SKETCH • ENARRATION' ON PSALM XLI. (XLII.) A-PRELIMINARY PHASES REMOTE PREPARATION: PURGATION PROXIMATE PREPARATION: RECOLLECTION, INTROVERSION B-AUTOBIOGRAPHICAL PASSAGES C-THE ACT OF CONTEMPLATION . EXCURSUS: AUGUSTINE'S IDEOLOGY D-MYSTICISM OR PLATONISM?. E-PSYCHO-PHYSICAL PHENOMENA: ECSTASY F THE VISION OF GOD |