arries with it a craving for physical
"mystical phenomena" to support the belief in supernatural
interventions. These miracles, though not mentioned in the earlier
definitions, have come to be considered an integral part of Mysticism,
so that Migne and Ribet include them in their definitions; (d)
lastly, that those who take this view of "la mystique divine" are
constrained to admit by the side of true mystical facts a parallel
class of "contrefacons diaboliques."

8. _Von Hartmann_. "Mysticism is the filling of the consciousness with
a content (feeling, thought, desire), by an involuntary emergence of
the same out of the unconscious."

Von Hartmann's hypostasis of the Unconscious has been often and
justly criticised. But his chapter on Mysticism is of great value. He
begins by asking, "What is the _Wesen_ of Mysticism?" and shows that
it is not quietism (disproved by mystics like Boehme, and by many
active reformers), nor ecstasy (which is generally pathological), nor
asceticism, nor allegorism, nor fantastic symbolism, nor obscurity of
expression, nor religion generally, nor superstition, nor the sum of
these things. It is healthy in itself, and has been of high value to
individuals and to the race. It prepared for the Gospel of St. John,
for the revolt against arid scholasticism in the Middle Ages, for the
Reformation, and for modern German philosophy. He shows the mystical
element in Hamann, Jacobi, Fichte, and Schelling; and quotes with
approval the description of "intellectual intuition" given by the last
named. We must not speak of thought as an antithesis to experience,
"for thought (including immediate or mystical knowledge) is itself
experience." This knowledge is not derived from sense-perception,--the
conscious will has nothing to do with it,--"it can only have arisen
through inspiration from the Unconscious." He would extend the name of
mystic to "eminent art-geniuses who owe their productions to
inspirations of genius, and not to the work of their consciousness
(e.g. Phidias, AEeschylus, Raphael, Beethoven)", and even to every
"truly original" philosopher, for every high thought has been first
apprehended by the glance of genius. Moreover, the relation of the
individual to the Absolute, an essential theme of philosophy, can
_only_ be mystically apprehended. "This feeling is the content of
Mysticism [Greek: kat exochen], because it finds its existence _only_
in it." He then shows with great force how relig