r two, seems to be
the limit beyond which they fade into the light of common day. Often,
when faded, their quality can but imperfectly be reproduced in memory;
but when they recur it is recognized; and from one recurrence to
another it is susceptible of continuous development in what is felt as
inner richness and importance.

4. Passivity.--Although the oncoming of mystical states may be
facilitated by preliminary voluntary operations, as by fixing the
attention, or going through certain bodily performances, or in other
ways which manuals of mysticism prescribe; yet when the characteristic
sort of consciousness once has set in, the mystic feels as if his own
will were in abeyance, and indeed sometimes as if he were grasped and
held by a superior power. This latter peculiarity connects mystical
states with certain definite phenomena of secondary or alternative
personality, such as prophetic speech, automatic writing, or the
mediumistic trance. When these latter conditions are well pronounced,
however, there may be no recollection whatever of the phenomenon, and
it may have no significance for the subject's usual inner life, to
which, as it were, it makes a mere interruption. Mystical states,
strictly so-called, are never merely interruptive. Some memory of
their content always remains, and a profound sense of their importance.
They modify the inner life of the subject between the times of their
recurrence. Sharp divisions in this region are, however, difficult to
make, and we find all sorts of gradations and mixtures.

These four characteristics are sufficient to mark out a group of states
of consciousness peculiar enough to deserve a special name and to call
for careful study. Let it then be called the mystical group.

Our next step should be to gain acquaintance with some typical
examples. Professional mystics at the height of their development have
often elaborately organized experiences and a philosophy based
thereupon. But you remember what I said in my first lecture:
phenomena are best understood when placed within their series, studied
in their germ and in their over-ripe decay, and compared with their
exaggerated and degenerated kindred. The range of mystical experience
is very wide, much too wide for us to cover in the time at our
disposal. Yet the method of serial study is so essential for
interpretation that if we really wish to reach conclusions we must use
it. I will begin, therefore, with ph