Page:The varieties of religious experience, a study in human nature.djvu/438

422 That doctrine, for example, that eternity is timeless, that our 'immortality,' if we live in the eternal, is not so much future as already now and here, which we find so often expressed to-day in certain philosophic circles, finds its support in a 'hear, hear!' or an 'amen,' which floats up from that mysteriously deeper level. We recognize the passwords to the mystical region as we hear them, but we cannot use them ourselves; it alone has the keeping of 'the password primeval.'

I have now sketched with extreme brevity and insufficiency, but as fairly as I am able in the time allowed, the general traits of the mystic range of consciousness. ''It is on the whole pantheistic and optimistic, or at least the opposite of pessimistic. It is anti-naturalistic, and harmonizes best with twice-bornness and so-called otherworldly states of mind.''

My next task is to inquire whether we can invoke it as authoritative. Does it furnish any warrant for the truth of the twice-bornness and supernaturality and pantheism which it favors? I must give my answer to this question as concisely as I can.

In brief my answer is this,—and I will divide it into three parts:—

(1) Mystical states, when well developed, usually are, and have the right to be, absolutely authoritative over the individuals to whom they come.

(2) No authority emanates from them which should make it a duty for those who stand outside of them to accept their revelations uncritically.