Page:The Spirit of Russia by T G Masaryk, volume 2.pdf/289

Rh application of the term seems forced, though I by no means wish to deny that Solov'ev's psychological study of the cognition of objects was perspicacious.

In view of these considerations, it might be contended that Solov'ev's mysticism is not really mysticism at all; on the other hand, it might be contended that Solov'ev's mysticism is not restricted to the domain of theosophy, but extends to all domains of thought, religious belief being no more than a special case of belief.

On the other hand, Solov'ev restricts mystical contemplation to God and to the higher suprasensible world, herein conforming to the traditional views concerning mysticism, and understanding by that term the direct intercourse between the cognising subject and the Godhead. He does not make it clear how far mysticism is philosophic and how far it is religious, for by the term "direct intercourse" we may understand objective cognition, but we may also understand the emotional aspect and outcome of such cognition, and above all the love of God.

In the present sketch, no attempt can be made to come to a definite decision regarding these and similar obscurities. There would first be necessary a detailed comparison of Solov'ev with Plato, Plotinus, Philo, and Origen; with Spinoza, Jacob Boehme, and Swedenborg; with Schelling, Baader, Schopenhauer, and the Indian mystics. Moreover, we should have to describe Solov'ev's own mystical mood in actual life; we should have to quote textually a number of passages from his writings; we should have to appeal to the biographies of Solov'ev and to the records of his personal intimates. Here I can do no more than give a brief account of Solov'ev's mysticism, as I have given a brief account of his philosophy, this account being based upon a study of his writings; but I cannot feel sure that what I say about his mysticism will evoke a mystical mood or mystical sympathy in the reader.

As previously stated, Solov'ev studied the works of eastern and western mystics, immersing himself in their mentality. This per se suffices to show that in mysticism, too, he was endeavouring to effect asynthesis. Inasmuch as setting out from Kant, he considered that morality was the most important element in religion, it was natural that he should prefer western mysticism, and above all Catholic mysticism, to oriental mysticism. Since he never permanently adopted the contemplative