elling Power,
in whom all things are one. Hence the speculative utterances of
Mysticism are always more or less pantheistic in character. On the
practical side, Mysticism maintains the possibility of direct
intercourse with this Being of beings. God ceases to be an object, and
becomes an experience."

This carefully-worded statement of the essence of Mysticism is
followed by a hostile criticism. Professor Seth considers quietism the
true conclusion from the mystic's premisses. "It is characteristic of
Mysticism, that it does not distinguish between what is metaphorical
and what is susceptible of a literal interpretation. Hence it is prone
to treat a relation of ethical harmony as if it were one of
substantial identity or chemical fusion; and, taking the sensuous
language of religious feeling literally, it bids the individual aim at
nothing less than an interpenetration of essence. And as this goal is
unattainable while reason and the consciousness of self remain, the
mystic begins to consider these as impediments to be thrown aside....
Hence Mysticism demands a faculty above reason, by which the subject
shall be placed in immediate and complete union with the object of his
desire, a union in which the consciousness of self has disappeared,
and in which, therefore, subject and object are one." To this, I
think, the mystic might answer: "I know well that interpenetration and
absorption are words which belong to the category of space, and are
only metaphors or symbols of the relation of the soul to God; but
separateness, impenetrability, and isolation, which you affirm of the
_ego_, belong to the same category, and are no whit less metaphorical.
The question is, which of the two sets of words best expresses the
relation of the ransomed soul to its Redeemer? In my opinion, your
phrase 'ethical harmony' is altogether inadequate, while the New
Testament expressions, 'membership,' 'union,' 'indwelling,' are as
adequate as words can be." The rest of the criticism is directed
against the "negative road," which I have no wish to defend, since I
cannot admit that it follows logically from the first principles of
Mysticism.

16. _Recejac_. "Mysticism is the tendency to approach the Absolute
morally, and by means of symbols."

Recejac's very interesting _Essai sur les Fondements de la
Connaissance mystique_ has the great merit of emphasising the symbolic
character of all mystical phenomena, and of putting all such
experiences i